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Abstract
Examining the meaning of a word with the approach of cognitive semantics, through the radial network, analyzes the change of the meaning of the word in different contexts in the form of a systematic pattern. In this view, the word has a central meaning, which is also seen in the secondary concepts. Based on this, the secondary meanings that are proposed for the word are somehow tied with the central meaning and a semantic network is formed. Due to the fact that this theory can explain the semantic development of the word and clarify how they came about, we decided to use it to explain the semantic network of zikr in the Qur'an with a descriptive and analytical method. Dealing with the word zikr according to this theory leads us to the following conclusions: The linguistic remembrance of Allah along with the presence of the heart is the central meaning of the word zikr. This meaning is the central core of the coherent semantic network, which consists of six radial meanings based on the first meaning.
 

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The present research investigates the conceptualization of the metaphors of “fear” in the Quran. Conceptual metaphors are an important discourse in cognitive linguistics. In this approach, metaphors are believed to be a cognitive phenomenon which manifests in language. This research aims to identify the initial spheres based on which fear has been conceptualized in the Quran and endeavors to attain the stance of the Quran on this emotion. To this end, a body of 607 verses containing the concept of fear was collected. In the next stage, 18 concepts were identified using cognitive analysis. The two schemas of force and movement as the initial spheres play a major role in the conceptualization of “fear” in the Quran. In conceptualization based on movement, behavioral and physiological actions of people facing external forces indicate their lack of control and defeat by external forces, with a virtual basis in most cases. In return, in conceptualizing fear based on the schema of force, the presence of a range of forces such as pressure, blocking, and redirection in facing external forces express the voluntary reaction of people in overcoming the external forces. Hence, in line with its guiding purposes, the Quran has missioned the prophets, in many cases as a divine command, to ask His audience to confront the non-divine external forces with the force arising from – the fear – of divine majesty.

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The human experience is shaped through effective collaboration with forces. Johnson (1987) initially highlighted the significance of force schemas in conceptualizing events. Thus, this research seeks to explore this topic using a library-based approach, focusing on the force schemas presented in Johnson's cognitive semantics model and their application in Quranic verses related to infaq (almsgiving). In this inquiry, I seek to identify which force schemas are most commonly used in these verses and how they contribute to the understanding of the concept of infaq. In the analysis of the research data on the ethical concept of infaq in the Holy Quran, the concept of force image-schemas based on Johnson's model was used. The importance of the topic of infaq and the presence of force image-schemas in it were the reasons for choosing this ethical concept. In this regard, I examined the seven types of power in the context of infaq in the Holy Quran. The results showed that the force image-schema of obligation has the most frequency. In figurative language, the divine revelation's imperative and prohibitive commands, exert a pressure that functions as a force of compultion. After the force schema of compultion, the force schema of blockage has the highest frequency. In the Holy Quran, factors such as greed, hypocrisy, disbelief, and denial are introduced as obstacles to infaq. The force schema of "deviation from the path" does not exist in the interpretation of the verses of infaq.
 

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Distributional semantics is a neo-constructuralist method that focuses on the use of words in real texts to understand the approximate meaning of a word, compared to other words. Since one of the goals of applying semantics in Quran, is to know the meaning of words according to practical context, the use of this method in Quran becomes important. In this research, in order to introduce the application of distributional semantics in the Qur'an, with the descriptive-analytical method, the steps of implementing, the challenges and solutions to overcome it, have been explained by examining a case study.The steps are: determining some words to compare with the main word, determining distributional features (surah, equivalent to document, and phrase), linguistic pre-processing of the Qur'anic text and removal of stopwords, forming context vector and co-occurrence matrix and weighting its elements, finding semantic similarity of words and its analysis. The most important challenges of using this method in Qur'an are the small volume of the Qur'anic text, the lack of suitable software for calculations in Quran, and the great difference in the length of surahs in the word-document pattern. Paying more attention to the basis of the distributional method (distributional hypothesis), not using this method for very low-frequency words, and comparing the results obtained from the word-document and word-phrase patterns are solutions to overcome some challenges. For the root-word Farah, it is obtained that the meaning from the Qur'anic context (close to the meaning of pride) is different from the meaning mentioned in dictionaries (joy).
 

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The sign-semantics approach, which brings together structuralist semiotics and narrative discourse analysis, addresses sensory and perceptual factors in the process of meaning production. This  approach has evolved out of a series of developments in semiotics in the twentieth century such as Peirce’s philosophical semiotics, Saussure’s linguistic semiotics, Greimas’ discursive semiotics, and phenomenology. It provides a precise framework from which to analyze the process of meaning production. According, it can be used to analyze scriptures, particularly the holy Quran. In current Quranic studies, unlike the past, a holistic approach which considers this holy book as a coherent and integrated whole wherein there is an organic connection between verses and chapters is utilized by scholars. This study, drawing on pot-Greimasian sign-semantics semiotics (tensive model) as practiced in Iran by Hamidreza Shairi, analyzes the process of meaning production in Shams Surah. The study finds that the process of meaning production                                                                       is based on “intensite” and “extensite” patterns.
 

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By studying the Qur'anic narratives, what is most visible is the amazing and elimination that includes a complete part of a story, even at a time. A pity that has been used not only in the Qur'anic stories, but also throughout the Qur'an as one of the highest literary and rhetorical manifestations of the Qur'an. This is one of the mechanisms and tools of the narrative or discourse silence process in which the signs of the narrative are eliminated and with their absence refers to the modules that the reader can rely on succession and companionship. And also from the intersection between the two and the use of brain capacity, fill those holes and gaps, thus fully view and receive the story. The important point in discourse silence is the interpretative and analytical aspect of narrative, and merely, such as the elimination of the classic rhetoric of the Nesith, which appeared in the form of metaphor, metaphor, permissible, and such equipment and to express aesthetics. In this article, we will first explain the silence of discourse in modern cognitive criticism, and then explain the narration of the life of Yusuf (AS) in the Holy Quran, based on the same validity and discourse. The result shows that discourse silence in this sura has been used in three types of structural, semantic and implicit, and with the systematic structure of the Qur'anic narrative structure, these vacuums are received and completed by the reader.
 

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 This article basically deals with the fact that there exist masterpieces in the domain of children’s literature by looking beyond which one realizes that by posing the most fundamental ontological questions and by living and seeing the world as children do one can ascend as high as the firmament.
Moreover, one can link the apparently affirmative but actually interrogative sentences latent in these seemingly simple stories and their symbols with the Quranic tales and mystical lessons.
From such a perspective and with an analytical look, the article is assessed as an endeavor through which the author tries to link The Hansel and Gretel story (one  piece of the story collection of Gream Brothers) and the discovery of the symbolic depths of the story which though disguised in a childish mask are quite wonderful and informative, to the Quranic teachings and mysticism of Jalaeddin Roumi.
 

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This paper examines the Quranic stories in a narratological approach.First the problem of the research is explained and the hypothesis is raised that there is no relationship between the Quranic stories and narratology.The paper then reviews the literary on the litrary approaches to the Quran and the Holy Book.Then the genealogy of the words related to Quranic stories is given.In the next part,the components of narratology i.e. story and text levels are described and then some Quranic stories are studied in a narratological approach,using these components.Finally,more than 10 findings are proposed as the results and the paper concludes that there is a positive relationship between the Quranic stories and narratology.

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Finding the rhetoric meaning of understanding process is very important in identifying the meaning of the Qur'anic verses. The importance becomes more apparent when the interpreter tries to translate the meaning of the term "However" into Persian. This word is similar verbs and is one of the terms through with the understanding process can be presented. Without understanding the meaning of the verse and not knowing the interpretation and rhetoric meaning of this word, the translator will misinterpret. The purpose of this article is to examine the rhetorical aspects of "understanding" in the Quran, especially the meaning of "However". For this purpose, we refer to various interpretations and considered their meanings in the context of the verses. Therefore, we chose 10 verses that the word "However" is used. Also, 16 top translation of the Qur'an into Persian were chosen and according to the translation and dictionaries, the meanings of the words in each of the ten verses were reviewed. In this way we try to use the descriptive and analytical approach to critically examine the translations and thus give a more accurate sense of the word. In this paper, we conclude that many Iranian translators of the Qur'an neglected the true meaning of this word because of the lack of attention to the rhetorical role of "However" in its translation. Therefore, we tried to provide a more accurate meaning of this word considering the rhetorical use of "However" and the context of selected verses from one side and referring to the interpretation and understanding of its true meaning on the other hand.  

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The word is composed of three elements: noun and verb and grapheme. And each of these elements has special meaning. The Quran, which is a literary masterpiece, has used of these structures very good.  Because the words of revelation included the meaning fully and exactly, so the translation of verses must be accurate. The verbs express the time in addition to the meaning, while the nouns have not the time. Because of the equality between two languages Arabic and Persian, translation of the verbs in Quran into Persian is not a problem. But it is difficult to translate noun elements to Persian and usually the noun elements are translated to verbs. This action of the translators has caused an imbalance between the equivalents in front of the main text.      

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Although the literal translations of the Qur'an seemed insufficient and unclear, and do not have enough adaption with Persian language, however in many cases these translations have strong points which make them better than modern translations. Some of the strong points of these translations are: accuracy in finding exact equivalents, consistency and cohesion with the text of the Qur'an, paying attention to the morphological and syntactic structures in the source language. On the other hand, Lack of eloquence, ignoring the deletions, literal translation of metaphors are some of the shortcomings of literal translations of Qur'an. In this regard, this paper is to study the advantages and disadvantages of following literal translations of Holy Quran: Dehlavi, Sharany, Mesbah-zadeh and Moezzi.    

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The concept of Quranic phrase بَعُوضَةً فَمَا فَوْقَهَا" : a gnat or a larger entity" has been always the subject of dispute among interpreters and translators of the Holy Quran. Apparently, the word "فوق: above" is not used in its common sense (higher and larger), rather, used in the parable sense, i.e. the opposite meaning "lesser and lower". The current study, applying an analytic-descriptive inquiry, using linguistics and referring to lexics, syntax, interpretation books, and considering the differences of words "«فـ»، «ما»، «فوق» : above, anything, or, respectively" based on intertextuality relations, assessed such implications in  words of Islamic grandees (Hadith of the holy Prophet, Imam Ali, and Imam Kazem). The phrase has been neglected due to the intertextuality to get the meaning of the verse, and has been interpreted as "larger and higher". Also with regard to intertextuality of this Quranic phrase and assuming a phrase from Sermon 164 of Nahjo- al-Balagheh, it is indicated that " فـَ" in this phrase means " إلی : to " and should be translated as«تا»  in Persian, implying an ascending trend. Moreover, reviewing many Persian translations of this phrase and providing the diagrams, it is revealed that the word«فوق»  in Persian does not certainly tolerate two opposite meanings (in any case), and accordingly, only some translations remain faithful.

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In translation studies, meaning is at the center of translation practice. Since Systemic Functional Linguistics considers language as a meaning making resource, it is arguedthat such an approach could serve as a helpful tool for translator. In Systemic Functional Linguistics (SFL), any text encodes three kinds of meanings or meta-functions. Traditionally, translators and evaluators of translations have mostly focused on one aspect of meaning, i.e., the ideational, in particular experiential. Using a descriptive-analytic method within the SFL, this study is aimed to investigate the way in which the interpersonal meaning of the dialogues between God and the Devil is exchanged in four Suras of Araf, Hijr, Isra and Saad and its role in Quran’s translation. The results show that, taking into consideration the constitutive components of clause as exchange and awareness of interpersonal meta-functional analysis, the translator of Quran will have an appropriate and concrete model in hand for investigating the way of exchanging meaning and will be able to evaluate the quality of his translation. However, regarding the specific characteristics of Quran language, the network unity of verses, the existence of Wujuh and multiple semantic layers of Qur'an and hence the infinitude of Quran, generally this approach would not be adequately helpful in the field of commentary of Quran.

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The Holy Qur'an has been translated as a book of guidance from ancient times over and over again. Sometimes translators due to the lack of understanding of Quran translated it with too many mistakes and sometimes they have presented appropriate and valuable translation of this Holy Book. For this reason, the critique and review of Quranic translations and particularly the Holy Quran translated by Tahereh Saffarzadeh can be considered as an important and valuable research. Saffarzadeh has translated Quran in a communicative or cmomentary method of translation, in other words she attempts to reproduce the exact contextual meaning of the Holy Quran in Persian language. This paper finally came to this conclusion that the Holy Quran translated by Tahereh Saffarzadeh is acceptable and comprehensible to the readership in Persian language to some extent that we can say both content and language have been taken into serious consideration in the process of translation. Therefore, it seems that this translation, besides emphasizing on the TL text, is somehow faithful to the reference text or Source Language.

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Because of the difficulty and importance of meaning selection, multi-meaning words can be considered as criteria of evaluating the strength and weakness of a translator. As these words are correlated with the interpretations of verses, they may lead to different perceptions and therefore, they may reduce the possibility of having similar translations of Quran. Among multiple-meaning words, this text, specifically deals with the word "spirit". It also deals with the analysis of the right meaning of this word in different rules and texts. It, then, analyzes more than 40 Persian translations of Quran about the aforementioned word. In this fashion, the translator makes use of different interpreters’ view points and the dictionaries and skills of evaluating Quran. The results revealed that when the word Spirit is used as an absolute entity and with angels, the intended meaning is the same independent entity which was identified in narrations of Imams and is superior to Gabriel; however, when it is used as a compound noun with another noun or pronoun and as a genitive or noun, it is an arguable concept that although God has placed it in a separate creature which is the highest degree of spirit, it can have lower instances.

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Translationof Quranandtransmissionandclarification of itsgreat meaningsforPersian audiencehas alwaysbeenthe position of theefforts ofresearchersandscholarsofthisdivinebook. One of theinterpreterswhom many scholarsconsiderhimthe bestcontemporary translator of the Quranis Mr. Fooladvand. Experts regard histranslation reliable in course of matching texts,usingfamiliarwordsof Persian language, linguisticcompliance, and a newapproachtotranslationandupdating ofthe Holy Qur'anchallengingconcepts, applyingrigorouscitations. But despiteall theseadvantages, by paying aclose attention to histranslation, we cometothewrong points which representhis less attentionto some grammatical, vocabulary andliterary details of the translation of holly Quran. Negligence in someinstances lead to lossofmanymiraculous points ofverses, in addition to troubling the readerin understanding thetruemessageof the verses. The purpose of thisresearchis reviewing the translation of some verses based on scientific principles in morphological, syntactic, rhetorical and lexical fields,as well as proposing alternatives for translation of some verses.

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The true understanding of a word requires using the different semantic methods so that through them, the exact description of that word can be found. One of these methods is sense relations such as semantic opposition. The purpose of this article is to study semantic opposition in Quran. For this work, 106 opposite word pairs have been extracted and gathered from different sources especially “Tafsire Noor” by Mostafa Khorram-del with their frequency and verses in which they have used and then have been analyzed according to six types of semantic oppositions agreed by linguists. For the reason of the limited size of the article, mentioning all these word pairs was refrained and several instances have been mentioned for every type of semantic opposition. Studying and analyzing data indicates that the six types of semantic opposition, that is gradable, complementary, symmetrical, directional, lexical, and semantic contrast are found in Quran and gradable, complementary, symmetrical, lexical, semantic contrast, and directional ones have the most and least frequency respectively. In some cases, there is overlap among these oppositions. The use of semantic opposition can be effective in the true translation of Quran words. The issue of most of these oppositions is human and his moral and educational affairs.

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The present study deals with the senses of preposition ̎Fii̎ in the Holy Quran. The theoretical framework of this study is Cognitive Semantics. In Cognitive Semantics, the spatial sense is usually supposed to be the central and prototypical sense of spatial prepositions and other temporal, abstract, metaphoric and metonymic senses are derived from it. All uses of ̎Fii̎ were extracted from the Holy Quran and their senses were analyzed using Quran translations and Tafseer books of Almizan and Majmaolbayan. Using the achievements and theoretical tools of Cognitive Semantics such as image scheme, semantic categories , prototypical sense, semantic radial network, trajector and landmark, the writers of the study have tried to present the prototypical (central or main) sense and also other senses via metaphor and metonymy and finally they have drawn its semantic network. Findings of Cognitive Semantics reveal that the number of the senses of preposition ̎Fii̎ is more than what have been recorded in the classical literature of Arabic language and this means that Cognitive Semantics Approach is more efficient and accurate in describing the senses of the prepositions. There have been about ten senses for fii in the classical literature of Arabic including: containment, accompaniment, tendency, above, attachment, synonym of ̎Ilaa̎, synonym of ̎Min̎, comparison, substitution and emphasis, but this study offers thirteen related senses for ̎Fii̎.

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After translating the Quran, review of the translation methods was also considered by translators, especially in the last half century. This serious concern to different ways of translations indicates the positive attitude of linguists and translation scholars to achieve a perfect, loyal and desirable translation. Gholam-Ali Haddad-Adel is one of the translators of the Quran which considered the kind of his translation as "concept to concept", but with focusing at structure and content of this translation, it is understood that he is not only bound to the original text but has a attention to the target language and its structures as much as possible. The purpose of this paper is to provide evidence and clear examples about his conceptual theory to show that the translation in addition to the conceptual meaning, in many cases is a literal, faithful and honest translation. The most important result of this paper is that the mentioned translation, in addition to relying on the rich Persian prose and its clearness, in the belief of translator to the conceptual translation method, often is in accordance and equivalent with the structure and linguistic of the origin language (the Quran). In this translation many indicators can be found which are against the conceptual approach.

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The morphological structure of many of the words inthe Arabic language generally and in the Quran in particular, is involved in thedevelopment of lexical meaning in Quran. we can examine this issue in the following cases: Implying a morphological weight on the multiple morphological structure with the same root, polysemy of morphological structures or implication of a morphological weight of on the semantic scope in type and number, indication of a weight over a range of semantic meanings, in the conditions of multi-syntactic cases, which lead to the development of semantic morphological structure from a root. But if we are to  translate this semantic scope from Arabic to Persian, we’ll face challenges that these challenges stemsfrom eloquence and linguistic features of any language, especially Persian, and this article relying on analytical method tries to express these challenges while translating into Persian. The results of this research point out the characteristics of the sourcelanguage (Arabic) and the target language (Farsi), in other words, linguistic features and interpretation facilities in all languages ​​do not enjoy the same level, rather the features and facilities in Arabic and Persian look quitedifferent.