نوع مقاله : مقاله پژوهشی

نویسندگان

1 Associate Professor of the Qur'an and Hadith Department, Faculty of Theology and Islamic Studies, University of Mazandaran, Mazandaran, Iran

2 Assistant Professor of the Department of Islamic Studies, Farhangian University, Mazandaran Province, Mazandaran, Iran

3 Level 4 student of the field of comparative interpretation, Hazrat Khadijah (PBUH) Babol , Mazandaran, Iran

چکیده

Examining the meaning of the words in the Qur'an plays a significant and special role in understanding the purpose of God and the precise application of divine commands. Semantics of the Qur'an is a methodical interpretation of the subject that, if based on the principles of the Qur'an, is able to present the meaning of words to mankind in the form of a divine worldview and explain it. Also the theory of semantic domain is very helpful in studying the semantic structure of words of any language and explaining the semantic limits of its lexical elements, because every word adopts a part of its meaning from other words of the same domain. The word "Sawwal" is one of the words that are used 4 times in the Quran. Examining words that have a low frequency in Quranic use will be able to be accurately understood only through semantic methods. One of these methods is constructive semantics, which will help to solve the problem of semantic analysis through the examination of lexical co-occurrence and substitution. Study the verses through constructivist semantics has made a great contribution to understand the divine meaning and purpose of the use of words, and it has been considered as an effective method in religious research. Examining the companionship and succession of the intended words in the Qur'an reveals the semantic areas related to the words and specifies the way of communication with each of the areas.
The current research has discussed and investigated the word "Sawwal" with the aim of semantics in the semantic fields on the axes of companionship and succession. Semantic fields mean a set of words that have common semantic components. Therefore, in order to distinguish this type of words (having common semantic components) have been used the axes of companionship - verbal chain that are placed together - and succession - the connection of linguistic elements in the verbal chain with non-existent elements in that chain that can be placed Instead of any of the existing elements.
Using the method of description and analysis, the present research has analyzed the word "Sawwal" in the Qur'an. The word "Sawwal" which in the dictionary analysis means seducing and adorning, has commonalities with many semantic fields. This word is used in the Qur'an to warn the audience and warns the believers about the possibility of falling into the trap of adorning. This word has been used in four verses, from "Tafʻīl" pattern which emphasizes plurality and gradualness, and it is in conjunction with the words "al-Shayṭān" and "Nafs". Therefore, in order to analyze the semantic fields involved with the word "Sawwal", investigated its substitutes, which include the words "Zayyin", "Iḍlāl", "Ighwā", "Nazgh" and "Vasvasah", and at the end, as result It was found that function of "al-Shayṭān" for "Taswīl" is to make religious affairs seem unimportant, which makes people dare to commit sins and ugly deeds. But "Nafs" is tool of "al-Shayṭān" for "Taswīl". The word "Zayyin" with the highest frequency in the relationship of succession with "Sawwal" emphasizes this fact that Satan adorns sin in the eyes of human. The word "Iḍlāl", like the word "Taswīl", uses the existential container of "Nafs" in the direction of deviating from guidance. "Nazgh" is the reason for strengthening the motivation of man to commit evil deeds, and "Waswasah" is the reason for his internal boiling in the process of "Taswīl". "Ighwāʼ" also, in the role of succession, intensifies the adorning which causes believable move toward sins. Therefore, the meaning that can be inferred from the interpretations and lexicographers of the word "S W L" is found in concepts such as "Adorning" and "Decorating", "Facilitating" and "Making easy", "Pretending" and "Making good".
In Qur'anic research with the constructivist style, after examining the vocabulary and understanding the relationship between them and considering the lexical context, the overall structure and relationship between the words can be obtained. In the end, this method has been implemented in the figure (1) and has shown the way of semantic communication.
The use of meaning in the recognition of words such as "Sawwal" can be effective in his attitude and lifestyle. For example, the role of the "Devil" and the "Nafs" in man's interpretation can be effective on self-control and change in his behavior. This is despite the fact that the understanding of this intellectual system could not be fully realized without a semantic view.

کلیدواژه‌ها

موضوعات

عنوان مقاله [English]

Semantic analysis of the word "Savval" in the Quran with emphasis on the semantic fields of companionship and succession

نویسندگان [English]

  • Habibullah Halimi Jolodar 1
  • fateme Qorbani laktarashani 2
  • sakineh abbasi karani 3

1 Associate Professor of the Qur'an and Hadith Department, Faculty of Theology and Islamic Studies, Mazandaran University, Mazandaran, Iran

2 Assistant Professor of the Department of Islamic Studies, Farhangian University, Mazandaran Province, Mazandaran, Iran

3 Level 4 student of the field of comparative interpretation, Hazrat Khadijah (PBUH) Babol , Mazandaran, Iran

چکیده [English]

Examining the meaning of the words in the Quran plays an important and special role in understanding the purpose of God and the precise application of divine commands. The present study has analyzed the word " Savval" in the Quran by using the method of description and analysis. The word " Savval" which, in the dictionary analysis, contains the meaning of beguiling and embellishing, has many semantic fields in common. The use of this word in the Quran warns the audience about it and warns the believers about the possibility of falling into the trap of "Tasvil". This word emphasizes on multiplicity and gradualness in four verses and in the chapter "Tafa'il", it has been used and had a meaningful association with the words "Satan" and "Nafs". Therefore, in order to investigate the semantic fields involved with the word " Savval ", it was investigated its substitutes, which include the words "zayin", "Izlal", "Iqvae", "nazgh" and "vasvasah". In the end, the conclusion was reached that each of the companion and substitute words play a significant role in the semantic range of the word " Savval " and the concept of "Tasvil" in a specific way.

کلیدواژه‌ها [English]

  • Savval
  • Satan
  • Soul
  • Companionship and Substitution
  • Semantic fields
References
Holy Quran, (1418 AH), translated by: Mohammad Mehdi Fouladvand,
third edition, Tehran: Department of Islamic History and Education
Studies.
Ālūsī, M. I. A. (1415). Rūḥ al-Maʻānī. Beirut: Dar al-Kutb al-Alamiya.
Askari, H. B. A. (1400). Al-Furūq fi al-Lughah. Beirut: Dar Al-Afaq AlJadideh.
Balkhi, M. B. S. (1423). Tafsir Muqātil ibn Sulaymān. Beirut: Dar Ihya alTurath al-Arabi.
Bayḍāwī, A. B. O. (1418). Anwar al-Tanzil wa Asrar al-Ta'wil. Beirut: Dar
Ihya al-Turath al-Arabi.
Fakhr Razi, A. A. M. (1420). Mafātīḥ al-Ghayb, Vol. 3. Beirut: Dar Ihya
al-Turath al-Arabi.
Farāhīdī, K. B. A. (1409). Al-ʻAyn. Qom: Dar al-Hijra Institute.
Fayḍ Kāshānī, M. B. S. M. (1415). Tafsir Ṣāfī, Vol. 2. Tehran: Maktaba
Al-Sadr.
Firūzabadi, M. B. Y. (1432). Al-Qāmūs Al-Muḥīṭ. Beirut: Dar al-Ma'rafa.
Haqqī Brūsawī, I. B. M. (n.d.). Tafsir Rūḥ al-Bayān. Beirut: Dar al-Fikr.
Ibn Fāris, A. (1404). Muʻjam al-Maqāyīs. Qom: School of Al-Alam alIslamiya.
Ibn Jawzī, A. B. A. (1422). Zād al-Masīr fi ʻIlm al-Tafsir. Beirut: Dar alKitab al-Arabi.
Ibn Kathīr, I. (1419). Tafsir al-Qur'an al-Aẓīm. Beirut: Dar al-Kitab alilmiya.
Ibn Manẓūr, M. B. M. (1414). Lisān al-ʻArab, Vol. 3. Beirut: Dar Sader.
Izutsu, T. (1381). God and Man in the Qur'an. Tehran: Publishing
Company.
Javadi Amoli, A. (1385). The Face and Character of the Man in the
Qur'an, Vol. 2. Qom: Asra Publishing.
Javadi Amoli, A. (1387). Hikmat Alawi, Ch5. Qom: Israr Publishing
House.
Jawharī, I. B. H. (1404). Al-Ṣiḥāḥ, Vol. 2. Beirut: Dar al-Ilm al-Malayin.
Kashani, F. (1313). Minhaj al-Ṣādiqīn. Tehran: Islamic Bookstore.
Kermani, S. (1384). Dissertation on the Semantics of the Reason in the
Holy Quran. Imam Sadiq (a.s.) University.
Lotfi, M. (2015). Application of Semantic Field Theory in Quranic Studies.
Journal of Quran and Hadith Research, 31, 119-139.
Makarem Shirazi, N. (1374). Tafsir Nemune, Vol. 10. Tehran: Dar alKutab al-Islamiyeh.
Motahari, M. (1372). Divine Justice, Vol. 7. Tehran: Sadra.
Motahari, M. (1389). Collection of works (Majmu'a Aathaar). Tehran:
Sadra.
22 | A Research Journal on Qur’anic Knowledge | Vol. 15 | No.56 | Spring 2024
Mughniyeh, M. J. (1424). Tafsir al-Kashshāf. Tehran: Dar al-Kutub alIslamiya.
Mukhtar Umar, A. (1386). Semantics. Mashhad: Ferdowsi University.
Muṣṭafawī, H. (1368). al-Taḥqīq fi al-Kalimāt al-Qur'an al-Karīm. Tehran:
Ministry of Culture and Islamic Guidance.
Najarzadegan, F. (1385). Confrontation with the Satan. Vol. 3. Qom:
Islamic Propaganda Office.
Qarashī, A. (1371). Qāmūs Qur'an. Tehran: Dar al-Kutub al-Islamiyah.
Qorbani laktarashani, F; Hosseini, Z. S. (2020). Semantic analysis of
"Qareeb" in the Qur'an with the approach of bringing together divine
attributes. Research Journal of Quranic Studies, 11(43).
Qumi Mashhadi, M. (1368). Tafsir Kanz al-Daqāʼiq wa Baḥr al-Gharāʼib.
Tehran: Irshad Islami Publications.
Qurṭubī, M. bin A. (1364). Al-Jāmiʻ lil Aḥkām al-Qur'an (Vol. 3). Tehran:
Nasser Khosro.
Quṭb, S. (1425). Fī Ẓilāl al-Qur'an (Vol. 35). Beirut: Dar Al-Sharq.
Rāghib Iṣfahānī, H. bin M. (1412). Vocabulary of Quran. Beirut: Dar alShamiya.
Saeedi Roshan, M. B. (1387). Analysis of Qur'an Language and its
Understanding Methodology (Vol. 3). Tehran: Research Institute of
Islamic Culture and Thought.
Ṣafawī, K. (1379). An Introduction to Semantics. Tehran: Islamic
Propaganda Organization's Art Department.
Ṣafawī, K. (1384). Descriptive Culture of Semantics. Tehran: Farhang
Mo'aser.
Saḥīfah Sajjīdiyyah, translator: Chorawian, Mohsen and Abdul Javad,
Ebrahimifar, (1376), Qom: Nashr-al-Hadi.
Sharīfī, A. (2014). Semantics of the Qur'an in the thought of Orientalists.
Qom: Religions and Religions Publications.
Shurṭūnī, S. (1403). Aqrab al-Mawārid fī Faṣḥ al-ʻArabīyyah wa alShawārid. Qom: Maktab Ayatollah al-Uzama Mar'ashi Najafi.
Ṭabarī, M. bin J. (1412). Jāmiʻ al-Bayān fī Tafsir al-Qur'an. Beirut: Dar
al-Marifa.
Ṭabarsī, F. B. H. (1412). Jawāmiʻ al-Jāmiʻ. Qom: Center for Management
of the Scientific Field.
Ṭabarsī, F. bin H. (1372). Majmaʻ al-Baḥrayan fī Tafsir al-Qur'an (Vol. 3).
Tehran: Nasser Khosro.
Tabatabaei, S. M. H. (1417). Al-Mīzān fi Tafsir al-Qur'an (Vol. 2). Beirut:
Al-Mu'assisa a'lami lil Matbu'at.
Ṭurayḥī, F. (1375). Majmaʻ al-Baḥrayn Maṭlaʻ al-Nayrayn (Vol. 3).
Tehran: Mortazavi.
Semantic Analysis of the Word "Sawwal" in …; Halimi Jolodar et al. | 23
Zamakhsharī, J. (1407). al-Kashshāf ʻan Ḥaqāʼiq Ghawāmiḍ al-Tanzīl
(Vol. 3). Beirut: Dar al-Katb al-Arabi.
Zubaydī, M. ibn M. (1414). Tāj al-ʻArūs min Jawāhir al-Qāmūs. Beirut:
Dar al-Fikr.
Zuhaylī, W. (1411). Al-Tafsir al-Munīr fi al-ʻAqīdah wa al-Sharīʻa wa alMinhāj (Vol. 2). Damascus: Dar al-Fikr.