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Volume 3, Issue 5 (4-2016)
Abstract
The Holy Quran has been translated to very diverse languages from the distant past and through this, has found opportunities to transfer its sublime teachings to people with different languages and distinctive cultures. In addition to translating the Holy Quran in and of itself, these efforts have caused various works on theoretical and practical issues of the translation of the Holy Quran, and its principles and methodology have been discussed. In continuation of the same effort, this study would like to introduce "the etymology of roots" as an effective method in finding equivalents, and to apply it in a matter of the root "LBS". Muslim scholars have mentioned different analyses, and occasionally incoherent ones about this Arabic root in their exegetical and linguistic works, which is also manifested in translations of the Holy Quran. Applying "the etymology of roots", this study tried for the first time to investigate the root "LBS" in all branches of Semitic languages, and understand its original meaning, and then probe its semantic changes up to the age of the revelation of the Holy Quran. Moreover this study discussed strong and weak points of the equivalents proposed in Persian and English translations of the Holy Quran.
Volume 4, Issue 3 (10-2013)
Abstract
Farhang–e Bozorg-e Sokhan (Sokhan’s Grand Dictionary, 8 vol., under the supervision of Hasan Anvari, Sokhan, Tehran, 2002) is relatively a new research in the field of Persian Lexicography. This dictionary as using of the achievements of previous dictionaries has many outstanding innovations various aspects of Lexicography. For example, beside of using of body language, in the process of choosing of words, it has given attention to different aspects of transcription, combinations of words, examples and relevant evidences. Etymology of Persian words is one of the characteristics of this dictionary, especially for the first time, it mentions the Russian origins of 90 Persian words. However, despite of this innovation, we can see some defects and mistakes in the etymology and semantics of Russian loanwords in Persian language; the subject that we will study in this paper. In other words, here we try to answer this main question: “In the Farhang-e Bozorg-e Sokhan, to what extent the Russian loanwords in Persian language has been mentioned correctly and what is their difference with their origins in Russian from the viewpoints of etymology and semantics.
Volume 6, Issue 11 (9-2019)
Abstract
Due to the formation of numerous translations of the Qur'an and the important role of translation in relation of all sections of society with the teachings of the Holy Qur'an, scholarly criticism of the translations of the Holy Qur'an has emerged as one of the areas of Qur'anic studies in contemporary period. The importance of research in this field is understood when we see translational errors leading to differences in the perceptions of the Qur'an among the general public. Studies of the criticism of the translations of the Qur'an have sought to establish a critical mechanism for evaluating the translations of the Qur'an and hence, it introduces the translators slip places. The present study, through a descriptive and critical analysis, has investigated " Assumming different words as one due to negligence " as one of the slips of the Persian translators of the Holy Qur'an. Enumerating different types of assumming different words as one due to negligence, the two types of " Negligence in diagnosing the root of the words"and “Negligence in pay attention to the differences between similar constructions” have introduced and gave them 12 examples. Statistical reports of translators' performance in the studied samples indicate that translations of Ansarian, Bahrampour, Safavid Mousavi Garmaroudi and Ali Akbar Taheri's have the lowest Negligence. On the other hand, the translations of Mohammad Ebrahim Boroujerdi (9 slips), Mohammad Kazem Arfa (7 slips), Ibrahim Ameli (6 slips), Mohammad Kazem Moezzi (6 slips) have had less success in staying away from Assumming different words as one due to negligence.
Volume 7, Issue 5 (11-2016)
Abstract
The Quranic word “ʽilm” (knowledge) is one of the central concepts in the language of the Quran and the center of semantic field of knowledge. Because of this, understanding its historical formation is important not only for semantic approach to Quranic lexicology but also for anthropological approach to Quranic revelation context, and is helpful for interpretation of Quran. This paper studies various meanings of stem ʽILM in Arabic and the other Semitic languages such as Sabaic, Ethiopian, Hebrew, Aramaic, Syriac, Ugaritic, Akkadian; then whith dating these meanings and searching the possible semantic relations, explores the relations between meaning (know) and the other meanings. By this research, it becomes clear that firstly the meaning “conceal” that has a strong presence in the central north branch of Semitic languages is in opposition with the meaning “indicate” that is seen in south branches; And so, this Opposing pair is as old as ancient Semitic language; Secondly the meanings “sign” and “knowledge” have a powerful relation regarding sub branches like “indicate” in one hand And “take notice”,” teach” from the other; And because the meaning “sign” is older, the meaning “knowledge” is derived from it. Thirdly Occurrence of meanings like “write”, “seal” and “signature” in the south Peripheral branch; “scratch” in Akkadian; “see” and “look” in Afro-asiatic and also the kind of referents of the concept of “sign” in the Arabic Make the concept of sign in the Semitic-Arabic space far from auditory signs and near to visual signs. And so, we should conclude that the meaning “Ilm” (knowledge) is derived from the meaning “visual signs”.
Volume 8, Issue 16 (2-2022)
Abstract
The most important duty of scholars in the process of translating the Holy Qur'an is to understand the meaning of the Qur'anic words accurately and to choose the best equivalents for them, especially when the Qur'anic word has some special semantic components which have been neglected in the period of Classical Arabic. For example, the word "khuṭwah" is used in the Holy Qur'an only in the form of "khuṭuwāt al-shayṭān" (the footprints of Satan) due to having some unknown semantic components. Adopting the etymological approach, the present research is an attempt to (A) find the root "Kh-Ṭ-W" in various Semitic languages, (B) find out its oldest meaning, (C) study the semantic changes of this word towards the Qur'anic Arabic, and finally (D) reexamine its semantic components in the Holy Qur'an. Moreover, this study evaluates the success of Persian translators in providing equivalents for the Qur'anic word "khuṭwah". This study shows that one of the most significant semantic components of the word "khuṭwah", which has been neglected in the lexical and interpretive studies, is going astray and becoming lost. Therefore, "khuṭwah" at the time of the revelation of the Holy Qur'an referred to the footprints that cause the travelers to go astray.
Volume 11, Issue 2 (5-2020)
Abstract
Introduction
“Ferīdōn” is an Indo-Iranian myth whose story is narrated in the Avesta and Hindu Rigveda with little difference, and the meaning of his name is "third". From two hundred years ago up to now, researchers have been looking for the cause of this naming and have not yet responded. In this article, after the introduction and Research background, in which the linguists' opinions about the etymology of Ferīdōn's name are criticized, the mythical Theoretical framework is analyzed.
2. Discussion
In this part Ferīdōn Function is explained in three steps:
3 1. Transfer « Farreh-e Kiāni » and Function of the Priest-King from Jamshid to Ferīdōn:
In this step, we showed that the important role of the Priest-King has been transferred from Jamshid to Ferīdōn. The force to which this transfer depended is the « Farreh-e Kiāni ».
3- 2. Possession of twin pairs that are a symbol of fertility (Jamshid Sisters: arənavak. and saŋhavak):
These two sisters, like the goddesses of fertility, never grow old and ugly, and are symbols of fertility that, like the throne and Farreh-e Kiāni , are transferred from one kingdom to another.
3- 3. Transfer of the function of the totemic position to (in the body of the totem cow):
The cow is a sacred animal in Indian and Iranian culture and mythology which is the symbolic ancestor of and the common surname in her family who were generally farmers.
The next part was Data Analysis. In this section, the mythological function of the myth is analyzed on the basis of Diachronic semantics. In the naming of mythology, the "name" makes abstract of the first function of a myth. When no written documentation exists, historical linguistics can extract this function of the myth from the name of that myth. This essay attempts to reveal the secret of the naming of Ferīdōn, by adopting diachronic etymology of the name of the myth with its function. In Vedas, the meaning of the name of his two older brothers is "first" and "second". This research proves that, at the earliest time, the cause of the name of Ferīdōn was the third and best producer of Haoma (= Vedic Soma), or that he was the son of the third producer. Diachronic Etymology has also proven that he was the son of the god of waters and inherited the throne of the father.
Conclusion
In Iranian mythology, the Dissociation of characters has complicated the problem. Therefore, the results of this paper have shown that in the analysis of Ferīdōn 's mythical function, three dissociations have occurred. The first is the dissociation from āθwya to Trita. In this step, the synthesis of mythology has included the state of Transforming "Trita āθwya" into the second and third producer of Haoma
The second dissociation, was dissociation from Ferīdōn to Garshasp. In this step, the synthesis of mythology has included the state of Transforming third producer of Haoma two heroes with Farr-e Kiani and Farr-e Mehi
And finally the third dissociation, was dissociation from Ferīdōn to Iraj. In this step, the synthesis of mythology has included the state of Transforming the function of the third brother to his third son to belong to Farr-e Kiani to Iran.
This function recently has become the model of the victory of the third son and the myth of the three brothers, due to the sublimation and holiness of the Myth number of "three" in all religions.
Volume 12, Issue 6 (3-2021)
Abstract
The two concepts satan/Iblis are considered as the most important concepts in the Qur’an, as they have a major role in the system of guidance/misguidnce which is the main purpose of sending prophets and revealing the Qur'an. Providing an incorrect understanding can lead to a misunderstanding of the function of Satan in this system. This study tries to use the etymology by paying attention to the linguistic context of the Qur'an, to provide a clearer explanation of these two concepts and to examine the views of the lexicographers. It observed that the word "Sheitan" derived from "ŝtn" that means enemy, competition … coming from magic. However, despite emphasizing "ŝtn" as the source of "Sheitan", the lexicographers have emphasized the meaning of the root "ŝt" - deviate and turn aside- and have placed the focus of meaning on Satan's own condition in being misguided. The combination of words in the meanings of enmity, discord, obstruction and magic with this word in the Qur'an confirms the results of etymological studies and shows that the focus of the meaning is on the effect of Satan on human misguidance and not his own condition. Regarding the word Iblis, the lexicographers have expressed two theories of derivation from the "bls" meaning despair or loanword in the meaning of mixed and inspector. Studies show that "Iblis" does not related to the meanings of mixed and inspector, but is a Greek word in the original sense of a liar and a special name for one of the Satans.
1. Introduction
The two concepts of Satan and Satan are among the central concepts in the system of guidance /misguidance, which is one of the most important semantic systems of the Qur'an. Therefore, it is very important to have a correct understanding of these concepts.
Explaining these concepts has always been of interest to Arabic lexicographers from the classical Arabic period to the present. In addition to explaining the concepts of "Iblis" and Satan and expressing the relationship between these two concepts, they have tried to explain the role of Satan in misleading man. The difference in the explanation of these concepts starts from determining the root and source of their derivation and leads to the expression of different meanings for each of these words.
The present article tries to determine the connection between the two concepts of "Iblis" and Satan by discovering the root and origin of the derivation of these two words and to achieve a meaning consistent with the system of guidance/misguidance in the Qur'an. Based on the Qur'an's emphasis on Satan's enmity with man and the purpose of the Qur'an, which is to guide human beings, the meaning of these two words seems to be focused on the influence of Satan on man's misguidance. Contrary to the opinion of classical lexicologists who have considered the meaning of these two words only related to the situation of the Satan himself.
2. Literature Review
Classical lexicographers have studied the meaning of the words "Iblis" and Satan like other Qur'anic words. However, a research background with a radiological approach in the tradition of Qur'anic studies found under the topic "Foreign words in the Qur'an" in which the influence of other languages on the Arabic language, the presence of non-Arabic words in the Qur'an and the meaning and origin of these words are examined.
AL-Jawaliqi (1942), as the author of the first independent work on foreign words in the Qur'an about the word "Iblis", has suggested the possibility of being non-Arabic, but has not mentioned the meaning and origin of this word. Ibn al-Jawzi (1987) also only said that the word Iblis is non-Arabic. Al-Jawaliqi and Ibn Al-Jozi did not mention the word Satan. Others, while examining the origin of the derivation of some Qur'anic words, have also referred to the two words "Iblis" and "Satan", such as Al-Anisi (1932), Al-Muḥibbī (1994), Belasi (2001) and Kamal Aldin (2008). The views of these lexicologists reviewed in this article.
Husseini (2017) while researching the concept of "Satan's mass" has studied this word in Hebrew and Syriac. Asgari (2010) in an independent study related to the word devil has not studied this word in Semitic and Afro-Asiatic languages. Citing lexical opinions, poetic evidence, and pre-Islamic Arabic culture, he considered the word to be Arabic in the sense of a rope.
The difference between this study and the above studies is that the two words "Iblis" and "Satan" studied in all branches of the Semitic language, as well as in Afro-Asiatic and Nostratic. After obtaining the root, the source of derivation and the exact meanings of these two words, the use of these two words in the Qur'an also examined and the views of classical lexicographers criticized.
3. Methodology
First, a report on the meanings of these two words was presented in classical Arabic sources, after that the mentioned words were followed in ancient languages to obtain the main root, the origin of derivation and semantic changes of these concepts. After that, the results of etymology analyzed according to the Qur'anic uses of these words and their companions in the Qur'an.
By studying the mentioned roots in Semitic, Afro-Asiatic and Nostratic languages, the process of semantic changes and meanings in the main root of these words obtained, the possibility of being loan worn examined and the opinion of classical lexicologists reviewed and supplemented.
4. Results
In all Semitic languages, the word "Satan" derived from the root "ŝt̩n". Even in the Akkadian language, which is the oldest Semitic language, there is a consonant "n" in the root, and in all cases of useing this root without the consonant "n" does not indicate the connection of this root with the word Satan in Arabic.
The main meaning of "ŝt̩n" is enmity, competition, war, obstruction, misleading and magic, which is not mentioned in classical lexical sources. The meaning of deviation from the right path, sin, bending, turning away, negligence, Neglect, etc., which is known in classical lexical sources as related to the root of "ŝt̩n", is related to "ŝt̩t̩".
The meaning of "burning" in Syriac language, which is not related to the concept of the Satan and the meaning of a snake or an ugly plant, also transferred from the culture to this word.
Examining the Qur'anic applications of "ŝt̩n"and "ŝt̩t̩" and studying the attributes and deeds such as enmity, "Nazgh", "Rijz", cursing, teaching of magic etc., attributed to Satan, confirms the results of etymological studies. It shows that the dominant view of the Qur'an on the function of Satan towards man and his place in the system of guidance-misguidance.
Classical lexicographers have proposed two theories for the word "Iblis", derived from the Arabic word "bles" meaning despair and being loan word in the meaning of mixed and inspected. Etymological studies show that "Iblis" is a Greek word that has changed into Arabic and has nothing to do with "bls" in Arabic. The meanings of mixed and inspecting, which considered by classical lexicographers, belong to Assyrian and Aramaic Targum.
"Iblis" is a special name for a genie means liar. Who disobeyed God's command and cursed. Then he became an enemy of human being and a barrier against them, and thus that genie and all those who had a similar act described as "Satan / Satans"
Volume 14, Issue 2 (5-2023)
Abstract
One of the vague words of Shāh-nāma is the word "Karimān" («کریمان»), in two verses as Rostam's ancestor. Contemporary literature was influenced by Moein who considered Karimān to be Karim («کریم»), but lexicographers, manuscript scribes, poets of epic poems, and linguists considered it a special name. Despite this, they have failed to explain ambiguities related to the root of the word. Using Diachronic Etymology and Comparative Linguistics, this paper examines the historical forms of the word (Kār-framān, Kahrumān and Qahramân) in comparison with similar cases in official sources and folklore (Persian, Turkish, Kurdish and Arabic). The old form of the word, " Kār-framān", in the official usage meant agent in the court in matters such as treasury and in military usage, meant the king's appointment in of the military department. For this reason, this title has been attributed to Sistani heroes, and in particular, to Rostam's ancestor. The implicit meaning of courage is also derived from the military usage of the word, used in the Arabicized form ("Qahramân"). Ferdowsi also mentioned the form of this special name as Rostam ancestor, and changed "Kahrumān" to "Karimān" in order to rhyme with Narimān. The reconstruction of the story of this character in the cycle of Sistani epics, clarified his relationship with "Hüšang-Shāh", who in Sistani sources was the third king of Iran. Therefore, the problem of Karimān's attribution to Hüšang was also solved and it became clear why he was named the third king of Iran in a hemistich from the Shāh-nāma.
1. Introduction
One of the vague words of Shāh-nāma is the word "Karimān" («کریمان»), which is mentioned in two verses of Shāh-nāma as Rostam's ancestor. In two verses, Rostam is Zal's son; Zal is the son of Sām; Sām is the son of Narimān and Narimān is the son of Karimān. While in later texts, Narimān is assumed to be the son of Garshāsp (the famous Avestan warrior). Now, the main problem of the research is to clarify, what is the origin of the word Karimān, which has been one of the mysteries of Shāh-nāma scholars? Is it a specific word or a general word? Also, what is the relationship between its semantic changes and the linguistic context of Shāh-nāma, which is about Rostam's ancestors?
Research Question(s)
1. What is the relationship between the etymology of the word Karimān and its developments in the history of the Persian language with its use in the Shāh-nāma as the name of Rostam's oldest ancestor (main question)?
2. Why, despite many uncertainties, in the manuscripts of Shāh-nāma, the word Karimān was never replaced with another word?
3. What was the reason for the difference in the meaning of the word Karimān and its Arabic form in the Arabic language?
4. In the description of Karimān in the Shāh-nāma, what was the reason for mentioning Hüšang as the third king of Iran? While he was the second king of Shāh-nāma.
2. Literature Review
Contemporary literature was influenced by M. Moein. Moin, in the dictionary of Dehkhoda and its annotations on the old dictionary of Borhān-e Qātea considered Karimān to be Karim («کریم») (Tabrizi, 1982: v.1/p.195; Dehkhoda, 1993: v.12/p.18314). But lexicographers, manuscript scribes, poets of epic poems, and linguists considered it a special name. Moin 's view has been repeated by most contemporary Iranian scholars. Despite this, they have failed to explain ambiguities related to the root of the word. But western linguists and orientalists had a different view, which is closer to the opinion of the old lexicographers. F. Yusti considered the word Karimān as a special name and mentioned him as Rostam's grandfather, Narimān's father and Hüšang's son, and considered it to be the same as Garshāsp (1963: p. 162). Another German linguist, Wolff, in the glossary of the Shāh-nāma, in addition to introducing Karimān as the father of Narimān, for the first time mentioned the repetition of this word twice in the Shāh-nāma (1965: p. 648).Meanwhile, Christensen, in the book of the Kianiān (1931), put forward the theory that Avestan Garshāsp has been transformed into three characters in national stories, named Garshāsp, Sām and Narimān, and in the Shāh-nāma, the special name Karimān, as Narimān's father. and Garshāsp's son have been added to these names (1993: pp. 130-131). Finally, the only Iranian researcher who did not repeat Moin's opinion was Akbari Mofakher who, based on the frequency of the name Karimān and its Arabic form, Qahramân, in Kurdish epic poems, considered it a special name, but mentioned it in two verses of the Shāh-nāma to two characters. He attributed separately: one is the father of Narimān and the other is the son of Hüšang (2011: pp.15-37).
3. Methodology
The problem of this research is one of the areas of application of historical linguistics in literary studies, which solves the ambiguities of classical texts by focusing on linguistic transformations at the level of meaning. The theoretical approach of the research is also based on the knowledge of "semantics" which is based on the views of F. Saussure, the founder of modern linguistics, is formed. Saussure's view in analyzing the relationship between meaning and the passage of time was more inclined to aspects of synchrony, but after Saussure, important changes occurred in this knowledge. including L. Hjelmslev, the Danish constructivist linguist, who investigated the relationship between aspects of synchrony and diachrony in the use of language, and the French linguist, E. Benveniste, in his essay "Problèmes sémantiques de la réconstruction", developed this view and combined etymological reconstruction with the examination of semantic components and the use of non-linguistic data. In this article, the theory of semantic reconstruction of language is used based on the analysis of aspects of synchrony and diachrony and the Benveniste approach.
4. Results
Finally, at the end of the article, the pattern of the structural evolution of the Middle Persian word "Kār-framān" in the form of the Dari Persian word "Karimān" in Ferdowsi's poem is shown in the form of the following schematic pattern:
In addition to the above structural model, from the point of view of semantics, the semantic evolution of the word Karimān can be seen in six layers of meaning, which starts from the origin of the word in ancient Persian and shows the path of its evolution until its use in the Shāh-nāma:
1. The general meaning of being an agent for the nobility; 2. The official job of presiding over taxes; 3. The officer of the army in the role of commander of the army; 4 and 5. The use of the third layer to name the leader of the Scythian dynasty in support of the Parthian king (in the Parthian federative system) and referring to Rostam's ancestor, with the form of the word "Kahrumān"; 6. Changing the form of the word to rhyme with Narimān in Ferdowsi's poetry
5. Discussion
The course of the word Karimān has been analyzed from the perspective of comparative linguistics in this article at several levels: 1. In Indo-European languages related to Persian (Kurdish), this word is found in two forms: Kar̊i:mân and Qahramân. 2. In non-Indo-European languages that have influenced the Persian language due to its neighborhood (Arabic, Turkish, Azeri) it is written as Qahramân. 3. In folkloric literature (Persian, Ottoman Turkish, and Uzbek Turkish) it is also mentioned as Qahramân.The word "Ghahremān" in Persian, Turkish and Kurdish is associated with a hero who was the son of Tahmureth and the successor or minister of Houshang. Comparing this name with the name "Ghahremān" in Ferdowsi's Shah-nāma reveals that the root of his story was an ancient epic myth about Rostam's ancestor. The most important use of this name in popular literature is a story called Ghahremān-nāma with several variants, the original author of which is attributed to “Abu Tahir Tarsusi” in the sixth century AH. The origin of this work is folklore, so it can be related to the ancient source of the story in the cycle of Sistani epics, which had an oral form. The oldest texts of this story are in Turkish. After that, there are Persian and Kurdish versions of the work. This work, like Iskandar-nāma, is an international work related to the civilizations of the Middle East and is one of the similar important works between Persian and Turkish languages. The existing variants of this work can be divided into three parts: 1- Old Ghahremān-nāma in Turkish: The oldest part of the Ghahremān-nāma text remains in Turkish: 18 Ottoman Turkish manuscripts and three Uzbek-Uzbek manuscripts. The above 21 versions are not identical. Despite the variety in the style of writing and the details of the story, in all these manuscripts the name "Tarsus the Wise" is mentioned as the author. The plot and letters of the characters are the same in all these texts. It is also mentioned in all these texts that the work has been translated from a Persian work. Finally, this work was translated from Persian to Turkish during the Ottoman period.
2- Middle Ghahremān-nāma in Persian: The oldest Persian prose of this story is related to two manuscripts from the twelfth century AH. Due to the old linguistic context and frequent references to "Hakim Tarsus" as a writer not found in new works, the high volume of Ottoman Turkish words and homogeneity with Turkish manuscripts that are two to three centuries older than Persian manuscripts, this work must be in the Ottoman period. So the original Persian work written by Tarsousi is gone.3- New adaptation: New Persian transcripts of Middle Persian manuscripts have been made in the Qajar period, which exist in different forms in the manuscripts available in the Libraries of the Iran. Also, the abbreviated form of this work has been published in lithography in Iran many times in the last hundred years.
6. Conclusion
Using Diachronic Etymology and Comparative Linguistics, this paper examines the historical forms of the word (Kār-framān, Kahrumān and Qahramân) in comparison with similar cases in official sources and folklore literature in Persian, Turkish, Kurdish and Arabic. The old form of the word, " Kār-framān", in the official usage meant agent in the court in matters such as treasury and in military usage, meant the king's appointment in of the military department. For this reason, this title has been attributed to Sistani heroes, and in particular, to Rostam's ancestor. The implicit meaning of courage is also derived from the military usage of the word, used in the Arabicized form of the word ("Qahramân"). Ferdowsi also mentioned the form of the special name of this word as the name of Nia Rostam, and changed "Kahrumān" to "Karimān" in order to rhyme with Narimān. The reconstruction of the story of this character in the cycle of Sistani epics, clarified his relationship with "Hüšang-Shāh", who in Sistani sources was the third king of Iran. Therefore, the problem of Karimān's attribution to Hüšang was also solved and it became clear why he was named the third king of Iran in a hemistich from the Shāh-nāma.
Volume 14, Issue 6 (3-2023)
Abstract
In the holy Quran, several words have been used for the meaning of perception and knowledge. The verb "šaʕara" as one of the words in Persian translations more often is equated with words ‘know’ and ‘understand’; but its more detailed component is the issue of this essay that is devoted to two sections of etymological and contextual study. Etymology based on the methods of historical linguistics and sources of Semitic languages, a comprehensive contextual study of all applications alongside each other, content analysis of verses and use of the anthropological achievements in discourse analysis of Quranic verses are the methods used in this article. Etymological evidences suggest that this word dates back to the ancient Semitic language and is made up of the hypothetical root of the "šʕr" (to divide, break open) in the same language and this root is also derived from the Afro-Asian root (ĉaʕ), meaning "cut" but in the Pre-Islamic Arabic discourse it is influenced by the word šiʕr (poetry) by semantic contamination. Negative application, no application in descriptive phrases, devotion to the perception of hidden affairs are the functional features of the term šaʕara that make the definition of the Qur'anic meaning of šaʕara as a "non-process perception" justifiable. Non-process perception entails an increase in the role of imagination and reducing the role of time-consuming rational processes.
1. Introduction
In the Holy Qur'an, many words are used for the meaning of understanding and knowledge, "ʕalima", "šaʕara", "ʕaqala", "faqiha", "daraya", "ʕarafa" are verbs that specifically indicate the meaning of "understanding". In the translation of these words, words such as "understand, know, percept, feel, recognize" are equated, which are covered under the general title of perception and cognition, but what are the more detailed components and characteristics of each of these words, is the place of questioning and each of them requires a separate research, so the purpose of this paper is exclusively to research about the root of "šaʕara".
In the end, it is expected that this article can open a way to clarify the topics related to cognition and knowledge in the Holy Qur'an, topics that, in addition to being important for the intrinsic value of understanding the Holy Qur'an, also have double importance in some ways, and that is the ever-increasing effort about the question of "cognition" in the current era. In recent decades, a branch of science under the title of "cognitive interdisciplinary studies" has also emerged, which brings together the different fields of human knowledge around the issue of "cognition" and tries to solve the problems of this issue through the synergy of different fields of knowledge (Afrashi, 2015, p. 22).
1.2. Research Questions:
The two questions of this research are:
1. What is the meaning of the root of "šʕr" and the relationship between the different meanings derived from the three-letter root of "šʕr" based on historical linguistic methods and Semitic language sources?
2. What is the meaning of "šaʕara" in Quranic applications according to the context of the verses and the analysis of the content of the verses and using anthropological achievements in the discursive analysis of the verses of the Quran?
2. Literature Review
There are some efforts have been made in the Arabic dictionary and Quran commentary sources to clarify the meaning of this root. These efforts can be divided into two parts: a) etymology, which examines the relationship between different meanings derived from the three-letter root of the "šʕr"; and b) examining the meaning of "šaʕara" in the Qur'anic usage, which has been done according to the context of the verses and specifically the object of the verb "šaʕara". In the continuation of the article, this background will be quoted, examined, and criticized in detail. In today's studies, there is no background for this research, although it can be considered as a similar background to the research organized about words related to the semantic field of perception and knowledge, such as:
- Barooti, M., Akbarian, R., & Saidimehr, M. (2018). Tabatabaie on semantics of divine attributes. Contemporary Wisdom, 9(2), 23-45. doi: 10.30465/cw.2018.3448
- Hajikhani A, Roohi K, Dehqan A. “Etymology of “Ilm” (knowledge) as a Quranic word in the Semitic languages”. LRR, 7(5), 27-47; URL: http://lrr.modares.ac.ir/article-14-6733-fa.html
- Dehqan, A., Roohi, K., Pakatchi, A., & Parvini, K. (2018). Research on Components of Universal Concept of Wisdom in its Quranic Concept. Ketab-E-Qayyem, 8(18), 7-30.
- Tayyeb Hosseini, S. M., & Sharifinasab, H. (2015). Semantic analysis of "Poetry" and "Poet" in the Quran. Journal of Quranic Theological Exegesis, 2(4), 595-618.
- Falahpour, M. (2013). The semantics of science in the Holy Quran and human schools. Scientific Journal of Islamic Education, 21(20).
Therefore, the current research is organized in two directions: 1) the etymology of the word "šaʕara" based on historical linguistic methods and Semitic language sources, and 2) the study of the context of the word "šaʕara" in the Qur'an, with a comprehensive look at all the uses together, analyzing the content of the verses and usage among the anthropological achievements in discursive analysis of Quranic verses.
3. Methodology
The main research approach is linguistics (specifically lexical semantics), which is possible regarding Quranic words in two ways: diachronic and historical research (etymology) and synchronic research of word usages (in the context of Quranic verses). In this article, to provide a comprehensive and reassuring judgment about the meaning of the word, both historical and synchronic paths have been followed.
However, the innovation of this paper compared to the interpretive-lexical tradition is: 1. in the etymology section, relying on historical linguistics methods and Semitic language sources, and 2. in the context study section, a comprehensive look at all the uses of the word in the Qur'an, and an attempt to categorize them based on the common and different connotations of the word and finally a discursive analysis of the content of the verses, using anthropological achievements.
4. Results
The achievement of the present research in the field of two research questions can be expressed as follows:
- In terms of etymology, the word "šaʕara" (to perceive) is not very clear. The most probable analysis is that this word dates back to the ancient Semitic language, although there is little evidence of its presence in non-Arabic Semitic languages, and the Semitic word "šaʕara" (to know) is also from the supposed root "šaʕara" (to divide, break open) in the same language and that also is derived from the Afro-Asiatic root (ĉaʕ) meaning "to cut". In the pre-Islamic period, this word was influenced by the word "šiʕr"(poem) in the discursive atmosphere of the Arabs (by semantic contamination) and assigned to a special type of perception and knowledge, the characteristics of which can be seen in the Qur'anic usages.
Mostafa Younesie,
Volume 27, Issue 1 (12-2020)
Volume 27, Issue 1 (12-2020)
Abstract
Here I will consider the Greek word “Dikaiosune” on the basis of the rather short etymological exploration by one of Plato’s other called Heraclitus. Apart from un-ended discussions and controversies about the nature and quality of etymological surveys of Plato’s Socrates in Cratylus, it is worthwhile to figure out and see how a figure such as Heraclitus wants to demonstrate and stablish the working and influence of “Dikaiosune” in the macro and micro universes otherwise it is an ordinary and petty notion. Plato’s other mentions (Cratylus 412D – 413D) that where everything is in the flux Dikaiosune should function as an uppermost penetrating principle that can penetrate all moving and changing things in order to make a linkage and binding among all of them.
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