درخت حوزه‌های تخصصی

Semantics, a branch of linguistics, utilizes the relational network between the linguistic form and its meaning to achieve a more precise understanding of Quranic vocabulary and propositions. One common method is the conceptual collocation between words.  "Amn" (security) and "Kufr" (disbelief) are central words in the Quran, whose semantic fields include key words such as Islam, affirmation, gratitude, and denial. The present study aims to uncover the meanings of "Amn" and "Kufr" using the concept of collocation. The research method is descriptive-analytical, based on library resources. The objective is to deepen the understanding of the life-giving concepts of the Quran to achieve divine guidance. To achieve this, relevant verses were extracted, and Saussure's theory of collocation in linguistics was employed. Finally, based on the primary meanings of the words and their neighboring words, concepts are presented.  Reflecting on the semantics of Quranic vocabulary and carefully examining the collocation network between them provides a more precise understanding of the verses.  Simultaneously examining "Kufr" and "Amn," and the network of meanings associated with them, reveals the various semantic levels of these words, leading to a better understanding of the verses. Some of the research findings are as follows: The primary meaning of "Amn" is tranquility, and its other meanings in collocation include prepositional collocations (prepositions "Bāʼ" and "Lām"), nominal collocations (the word "Mushrikūn" - polytheists), adjectival collocations ("al-Muʼmin" - the believer, "Wa Huwa Muʼmin" - and he is a believer, "Ṣādiq" - truthful), and verbal collocations ("Shakartum" - you gave thanks, "Kafarū" - they disbelieved, "ʻAmilū al-Ṣāliḥāt" - they did righteous deeds, "Taʼmurūna bil Maʻrūf wa Tanhawna ʻan al-Munkar" - you command good and forbid bad). The primary meaning of "Kufr" is concealment, and its other meanings in collocation include nominal collocations ("al-Fāsiqūn" - the wicked), adjectival collocations ("Yaʼūs" - despair), and verbal collocations ("Lā Yuʼminūn" - they do not believe, "Mā ʻArafū" - they did not know, "Ushkurū" - give thanks, "Aṣliḥ" - correct, "Ashraktumūn" - you associated partners with God, "Kadhdhabū" - they denied)

Recognizing the organized system of the impeccable Imams' (AS) interpretive methods in explaining geological verses, and their efforts in the process of understanding the Quranic verses and reaching God's intent through scientific explanation, can provide effective methods for interrogating the Quran in this type of verse. The Ahl al-Bayt (AS) and the Companions, in interpreting the scientific verses of the Quran, generally adopted three approaches: "Linguistic explanation, conceptual interpretation, and reference to the Quran itself." However, conceptual interpretation was more prevalent, and linguistic explanation was mostly dedicated to the semantics of words. While paying attention to other verses of the Quran and using their own rational arguments, they explained the Quran and eluded to its cosmic and internal signs, such as subduction, the non-annihilation of matter, and other matters. The present study explores how the Imams (AS) studied and approached the geological verses of the Holy Quran. Through content analysis and library-based data collection, the narrations are examined. By comparing the geological verses, scientific narrations, and natural sciences, it is concluded that the Impeccable Imams (AS) not only paid attention to the science of their time but also addressed issues that were unknown to the thinkers of that era and were discovered by scientists centuries later. They employed various methods to convey the meaning of scientific verses, such as semantic explanation, imagery, stating the cause, conceptual interpretation, and so on