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This paper examines the macrostructural shift from verse to paragraph structure in English translations of the Qur'an, focusing on the transition from a running-text format to paragraph divisions. It addresses the Qur'an's unique linguistic and structural complexities and evaluates the impact of this shift on the fidelity to the source text and preservation of meaning. The paper also explores how this approach affects cross-cultural understanding and religious interpretation, assessing whether a paragraph format can adequately retain the original functions and meanings of Qur'anic suras in English. By analysing the strategies modern Qur'an translators use, the study demonstrates that the shift from verse to paragraph is a non-obligatory macrostructural change, reflecting considerations of the translator's objectives and the target audience's cultural and linguistic context. This shift is a deliberate choice, not dictated by language, but by the translator's goals of accessibility and skopos in the target text. [ABSTRACT FROM AUTHOR]

Copyright of Adab Al-Kufa is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This study focuses on the growing global debate about human rights and the role of religion, particularly Islam, in shaping these concepts. The research aims to analyze the Quran's perspective on human rights, identifying fundamental principles that affirm universal values such as justice, Freedom, and equality. This study employs a qualitative method with a textual analysis approach to relevant Quranic verses. The findings reveal that the Quran explicitly recognizes fundamental human rights, including the right to life, Freedom of religion, and protection from oppression. The discussion also highlights that a comprehensive and contextual interpretation of the Quranic verses is necessary to understand the Islamic perspective on human rights in the modern context. The study concludes that the Quran provides a solid ethical and moral foundation for human rights, but its application depends on proper interpretation by Muslim communities worldwide. The research suggests the need for further dialogue between religious traditions and international law to support the global protection of human rights. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Economic & Social Research / ESAM Ekonomik ve Sosyal Araştırmalar Dergisi is the property of Ekonomik ve Sosyal Arastirmalar Merkezi (Journal of Economic & Social Research) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Al-Adab / Al-ādāb is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Al-Andalus journal for Humanities & Social Sciences is the property of Alandalus University for Science & Technology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The rapid development of biotechnology and its presence in the various spheres of human social life brings new issues every day to different fields of science. Using a descriptive-analytical method, this research aims to answer the questions, "How is the embryonic life and when is the beginning of the soul, regarding the Qur'ān and Shiite Hadith?" and "Is determining the exact time of breathing soul in the fetus an intentional obligation or is it associated with symptoms that can be seen with the development of the fetus?" According to the Qur'ān and narratives, the embryo, a few days before the implantation stage, has vegetative life, not plant and human life. The embryonic cell, during the period when the physical creation of the fetus in the womb is not complete, does not have a human life. So it is not an actual human being. Then, the state in which the spirit is blown into the fetus starts with the movement of the fetus into the mother's body and is considered alive human. This honored soul (al-nafs al-muhtaramah) refers to a stage of embryonic development in which the human soul is blown up (wulūj). Additionally, acceptance of a specific time for breathing the soul is not an intentional obligation (ta'abbud) and is an unchangeable matter, but the birth of the soul does not have a specific and definite time, such as the end of four months, etc. Also, the diagnosis of this natural phenomenon will be based on its natural symptoms, which may be before or after the age of four months or may be realized at different times in different cases and living conditions. [ABSTRACT FROM AUTHOR]

The Qur'an came down from on high to inspire the entire humanity to find the right way of life, to serve as self-evident proofs that it was from Allah, and to act as a criterion to differentiate between the right and the wrong1. It is then quite natural for every human being to understand the message of the Qur'an. Muslim scholars have played their role to facilitate this task to access to the Qur'an's messages. As it appears, the great Muslim scholars did not pinpointedly outline the principles/methodology/rules of Qur'anic interpretation. Practically, they devoted their efforts to interpret the Qur'an through the Qur'an, Sunnah of the Last Prophet (s.a.w.), views of the Companions and their Disciples, historical backgrounds, and linguistic dimensions of classical Arabic. These ways represent sources of interpretation of the Qur'an rather than methodology of interpretation of the Qur'an. Merely using sources to understand the Qur'an does not necessarily indicate to how to use the sources. The present paper represents a humble attempt to identify and explain new rules/methodology/principles to interpret the Qur'an. The methodology applied to this task is critical analysis. The conclusion reached is that application of new proposed methodology makes the task to interpret the Qur'an easy. [ABSTRACT FROM AUTHOR]

Copyright of Adab Al-Kufa is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Usul Journal of Islamic Studies / Usul İslam Araştırmaları is the property of Usul Journal of Islamic Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Misan Journal of Academic Studies is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The denial of religion is considered one of the major themes of Christopher Marlowe's Doctor Faustus (1604). Doctor Faustus, Marlowe's protagonist, realizes that all of the knowledge he has acquired, including theology, is no more satisfying. Therefore, he decides to learn magic since he believes that magic will bring him absolute knowledge and power. Despite the warnings he receives from the Good Angel, Faustus' excessive pride leads him to sell his soul to the devil and harden his heart toward God--a decision that leads him to hell. Pharaoh in the Qur'an denies and repudiates the invitation of Moses to submit to God and have mercy over his people. Pharaoh arrogantly claims that he needs no God since he himself is the great god of his people. This article is an interdisciplinary study between theology and literature to demonstrate how the archetypal villain in literature mirrors the one introduced in the holy texts. It also argues that Marlowe's Faustus is, in many ways, a replica of Pharaoh mentioned in the Qur'an. They both share diabolical traits, including but not limited to pride, arrogance, and blasphemy. [ABSTRACT FROM AUTHOR]

Copyright of Misan Journal of Academic Studies is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Babylon Center for Humanities Studies is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Jurisprudence Faculty Journal / Magallaẗ Kulliyyaẗ Al-fiqh is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Discourse is monitored through the employment of discourse markers in the process of human communication. The present article investigated two translations of the most frequent, complex, and ambiguous Qur'anic discourse marker wa into the Persian language. Two theories of coherence and translation spotting shaped the foundation of this research. Two Persian translations were selected based on purposive sampling. The analysis of the Persian parallel corpora revealed that the translation of this elaborative discourse marker was performed innovatively and dynamically by resorting to four categories of contrastive, elaborative, temporal, and inferential discourse markers and their various combinations. The creative, flexible, and dynamic approach observed in the analysis of the parallel corpora indicated that translation is complex pragmatic, culture-based, and discourse-oriented phenomenon. It is a dynamic discourse construction system underpinned by the invocation of different theoretical perspectives in discourse and the pragmatic enrichment of linguistic elements between languages, cultures, and discourses. As these creative and flexible approaches applied by translators are not put into practice in the areas of lexicography, curriculum development, and other areas of translation education, researchers, teachers, and other authorities are recommended to revise their approaches based on research findings and the relevant implications arising from parallel data analyses. [ABSTRACT FROM AUTHOR]

Copyright of Nüsha is the property of Oku Anonim Sirketi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In the Qurʾan, the sense of hearing and its agent the ear are both linked to the heart whereas sight and its organ the eye are associated with the head. The sense of hearing, which is a channel to spiritual knowledge, is privileged to the sense of sight, the gateway to the realm of carnal knowledge. The ear and the heart are channels to the sphere of absence while the eye and the head are associated with the realm of presence. Knowledge of the world of absence is twofold: The first incarnates in the type of knowledge obtained from God and his angels and the other is that which is acquired from Satan and Jinn. The primacy of the ear over the eye is further substantiated by the Qurʾanic repudiation of the charges that the origin of the Prophet Muhammad's words is fables breathed into his ears from the underworld of absence. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Scientific Development for Studies & Research (JSD) is the property of Journal of Scientific Development for Studies & Research (JSD) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article attempts to shed light on the representation of scriptural exegesis in mystical poetry. Concentrating on the poetry of St. Ephrem the Syrian (d. 373 CE) and Ibn ʿArabī the Andalusian (d. 638/1240), the article explores how both authors transformed Scripture – the Bible and the Qur'an – into poetry and how they incorporated exegesis into their poems. On the level of exegetical method, the article presents various techniques of exegetical poetry such as typology, juxtaposition, and the creation of thematic links. On the level of intellectual history, the article highlights the common ground between the approaches of St. Ephrem and Ibn ʿArabī to both Scripture and exegetical poetry. More generally, it highlights the parallels between Eastern Christian and Muslim mystical traditions of exegetical poetry. [ABSTRACT FROM AUTHOR]

This article examines the influence of the Quran on individuals who have converted to Islam. It analyzes the backgrounds and experiences of converts, highlighting the significant impact the Quran had on their decision to embrace Islam. The Quran is described as a superior and unique text, considered a miracle in Islamic literature due to its language, content, and ability to predict events. The article emphasizes the importance of a longing for truth and a deep-rooted religious spirit in the conversion process. It also acknowledges that some individuals may choose to leave Islam due to personal conflicts or negative perceptions of the religion. Overall, the Quran is portrayed as a powerful force that can shape beliefs and outlooks on life. [Extracted from the article]

The Quran appeals to the spiritual structure of the person whom it aims to bring together with the truth, which consists of elements such as perception, thinking and feeling, and which largely determines his readiness to embrace the revelation. The narrative style of the Quran, which is based on this structure, virtually integrates the inherent characteristics of the human being with the unique rules of the science of rhetoric, which aims to convey the words to the accepter in the most accurate and effective way. Based on this integrity, the rhetoric and spiritual structure need to be analyzed together to clarify both the emotional state of man, who is under the great responsibility of being divine interlocutor, and the communication method followed by the Almighty Creator, who is aware of this emotional state with his unlimited knowledge. Therefore, in academic studies, in addition to revealing the grammatical features of the rhetoric of divine revelation that directly appeal to the mind, its interaction with human spiritual states is of great importance in correctly understanding the revelation of the Qur'an and conveying it to humanity. This means that rhetoric should be evaluated on a broader platform. Knowing the formal features of the Qur'anic rhetoric and how these features reflect the spiritual structures of people in different environments and conditions is important for all people who deal with the Qur'an both in an academic context and in daily life. In our article, we wanted to present the eloquence-spiritual structure relationship, which we believe is very important for the correct understanding of the Quran but is not touched upon enough in tafsir studies, through the example of a question pattern in which the 'hamza' functions as istifham (أمل(. As it is known, the use of some istifham prepositions in Arabic in a way that does not contain a question meaning, that is in a way that reflects a spiritual state or provides a direction rather than asking for an answer, is among the styles of the Quran and (أمل (question pattern is among the istifham prepositions that fulfill a function other than their own lexical meaning. In this study, we focused on the question of how using the phrase (أمل (outside its literal meaning to exemplify the kind of relationship we are talking about can affect the mood of the accepter while perceiving the message. Although the meaning of the phrase (أمل (in the Quran is wide enough to be examined from different perspectives, we limited our study to its use for the purposes of proving, reminding, and criticizing. In this limitation, we proceeded from the assumption that being convinced of the truth, remembering what you have forgotten, and recanting from mistakes through justified criticism are basic virtues that bring people closer to revelation. Our preference as a method is to explain the grammatical features that constitute the basis for the use of the (أمل (form in rhetoric, based on lexical sources and the works of the ulûmu'l-Qur'an, and then to explain the guiding effect of these features on the human soul within the framework of the interpretation of sample verses. In choosing the example, we based the verse on the fact that it has a content that highlights the distinct and frequently experienced spiritual states of man, and we referred to similar verses on the subject in the footnotes. We received help from various sources, especially three basic commentaries, regarding the explanations of the verses. Taking into account the context of the verses, we included the chronology of the style in the Meccan and Madani senses, as well as subject classification such as belief, deeds and morality. The finding that the verses in which the question form (أمل (is used are mostly Meccan led us to the conclusion that choosing a style that directly affects the spiritual structure of man is compatible with the main subjects of the Meccan suras. Because Meccan surahs aim first to transform man's emotional world and then his visible behavior. The use of the mentioned question pattern in the Medina surahs, which focus on behavioral structuring as well as including different emotional states, shows that a transformation that encompasses all spiritual and physical aspects of the human being is aimed. As a matter of fact, when we took into account the context of the verses, we realized that the use of the question form (أمل (for both proof, reminder and criticism purposes correct the misconceptions about faith and life vision, brings up the errors or deviations in behavior and replaces them with new behavioral patterns. In the verses where the question form (أمل (is used, there is a spiritual shaking, focusing the attention and making the person confess the truth to himself. It is intended to overcome emotional states such as ignoring, trying to forget, and denying the past, which would result in opposing the divine truth, by leaving the person alone with his own reality. Thus, the state of contemplation that a person needs to make his life more meaningful and valuable is supported by a guiding question pattern. We think that the fact that the pattern is mentioned in both Meccan and Medinan verses, that is it takes place in two basic periods of the revelation process, indicates that this state of questioning should permeate every moment of life. As a result, these analyzes we have carried out regarding the style of the Quran through the (أمل (pattern have led us to the fact that the science of rhetoric has value not only on its linguistic dimension but also on the spiritual states of man that manifest themselves in different environments and conditions. We hope that our article will contribute to academic studies on evaluating the rhetoric of the divine word from different perspectives. [ABSTRACT FROM AUTHOR]

Copyright of Sirnak University Journal of Divinity Faculty / Sirnak Üniversitesi Ilahiyat Fakültesi Dergisi is the property of Sirnak University, Journal of Divinity Faculty / Sirnak Universitesi Ilahiyat Fakultesi Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Sirnak University Journal of Divinity Faculty / Sirnak Üniversitesi Ilahiyat Fakültesi Dergisi is the property of Sirnak University, Journal of Divinity Faculty / Sirnak Universitesi Ilahiyat Fakultesi Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Islamic Civilization Studies / İslam Medeniyeti Araştırmaları Dergisi (IMAD) is the property of Islam Medeniyeti Arastirmalari Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Copyright of Proceedings of the Islamic Pedagogical Faculty of the University of Zenica / Zbornik Radova Islamskog Pedagoškog Fakulteta u Zenici is the property of University of Zenica, Islamic Pedagogical Faculty and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Al-Adab / Al-ādāb is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Copyright of Journal of the College Of Basic Education is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The Holy Qur'an is the only revealed scripture that is immune of distortion, and includes the plan of human guidance, in all ages and for all individuals, whose verses must be comprehended accurately and correctly. This has proposed various exegetical theories by exegetes for many years. How can we provide a way to make these theories applicable, and determine a method to avoid them of engaging in interpretive relativity, interpretive pluralism, and even interpretive anarchism? Is it possible to provide such a model? Descriptive analytical procedure introduces the efficacy of an exegetical theory in terms of methodological criteria such as non-interference of exegete's presumptions, the development of theories without the development of lexical meanings, the relation of language and culture of the time, the recognition of goals of verses and surahs, the identification of the outward and inward levels, etc. all lead to discover deeper levels of understanding of the Qur'an and result in quantitative and qualitative expansion of understanding the divine verses. It causes a valid and firm exegetical theory among others. [ABSTRACT FROM AUTHOR]

Ellipsis pervades the Qur'anic discourse. One pervasive form of it is al-iẖtibāk ("interchangeable ellipsis"). In terms of the interface between Qur'anic exegesis and Arabic rhetoric, the phenomenon of al-iẖtibāk is far more than a rhetorically heuristic technique for surface-structure analysis. It is a fruitful tool for pragmasemantic inferences of discursive implicatures defined as a fundamental mode of text construction and a logical hermeneutic of text consumption. The veracity of al-iẖtibāk has received little attention in non-Arabic research. Consequently, this article revisits the typology of al-iẖtibāk through the lens of Osborne's dependency grammar to argue for its relevance to Qur'anic epistemology and axiology. Using a dependency grammar approach to al-iẖtibāk, the article conducts a qualitative content analysis of representative Qur'anic verses to highlight the symbiotic relationship between Qur'anic exegesis and Arabic rhetoric. Al-iẖtibāk is found to be related to givenness and newness of information structure which impact its interpretation and resolution—a finding in line with Winkler's argument. Al-iẖtibāk proves to be a central discourse marker of interaction between the Qur'an and its recipients who take part in filling the elliptical slots co(n)textually. [ABSTRACT FROM AUTHOR]

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The Qur'ān is a marvellous book which contains various miraculous signs. Amongst its miracle is the use of polysemous words in the Book. An interpreter of the Qur'ān who does not acquaint himself with the proper use of Arabic words will mislead not only himself but others following such interpretation. The exegesis of the Book requires advanced knowledge of the Arabic Language and its branches to grasp the deep meanings of the Qur'ān. This article focuses on nafaqa mentioned in one hundred and seven (107) places in the Qur'ān as a case study of the polysemous nature of the Qur'ān and how it is being used in different ways as nouns, verbs or adjectives. As such, only expert exegetes can understand how these words are being used without misinterpreting the Qur'ān. [ABSTRACT FROM AUTHOR]

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Copyright of Sirnak University Journal of Divinity Faculty / Sirnak Üniversitesi Ilahiyat Fakültesi Dergisi is the property of Sirnak University, Journal of Divinity Faculty / Sirnak Universitesi Ilahiyat Fakultesi Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Uludag Journal of Theology is the property of Uludag Journal of Theology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article aimed to uncover some aspects of the syntactic thought of al-Farra'a in determining the answers of some conditional phrases in the Quranic text in light of his book (The Meanings of the Quran). One of these aspects was a characteristic that involved the combination of two particles with a separator between them, differing in form but agreeing in meaning. Another aspect involved the combination of two particles that were identical in form and meaning. A third characteristic was associated with the addition of certain letters in the answer to the phrase, and a fourth was related to the omission of the answer because its meaning was known or inferred from the context, and it was omitted for the sake of brevity. One of the most important findings of the article was that it demonstrated that al-Farra'a had different views; some of which were similar to those of other grammarians while others were unique to him. This was evident when he examined and analyzed certain conditional phrases in the Quran, which required answers that seemed complicated and concealed. The study also found that the article was keen to elucidate the value of these characteristics and their implications in clarifying the meaning through citing statements that contradicted the al-Farra'a's views. Undoubtedly, such citations provided evidence in demonstrating these values. Furthermore, the article revealed that al-Farra'a was keen to seek the answer to the phrase from the text itself and from the context (of the speech). He only resorted to omitting the answer when he was certain that its meaning was known to the listeners. The article followed a descriptive approach to present these characteristics, firstly by identifying the Quranic text, then explaining the al-Farra'a's view on it. Additionally, where necessary, it adopted an inductive approach to rely on the opinions of other Arabic linguists who responded to similar texts, explained them, and provided concise references to other Quranic texts that fell under each characteristic mentioned by al-Farra'a. [ABSTRACT FROM AUTHOR]

Copyright of Batman Academy Journal is the property of Batman Academy Journal and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The number words in the Qur'an are generally considered to have numerical meanings, while other meanings of these words have been reported under some verses (especially the creation verses). There are diverse cultural-ritual symbols of the number words employed by the people living in different geographical regions of the world from ancient centuries to the present. The peresent research aims to conduct a comparative study of the non-numerical meanings of number words and their numbered objects in the Qur'an and different rituals and cultures, using the method of ritual-cultural symbology, in order to discover and analyze the relationship between the literal meanings of Qur'anic numbers and their symbolic meanings. According to the results of this research, it seems that the non-numerical meanings of number words in the verses of Creation are not metaphors, ironies and parables, and they are possibly symbolic. Moreover, there is a close relationship between the ritual-cultural symbology and the literal meanings of numbers and their associations in the Creation Verses, so it can be suggested that there is a kind of language that all people can understand regardless of culture and geography. [ABSTRACT FROM AUTHOR]