مفهوم‌سازی «ترس» در زبان قرآن کریم: رویکرد شناختی

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.
 
1. Introduction
language serves not only as a conduit for information but also as a medium for the representation of emotions. Consequently, cognitive linguists have dedicated significant attention to investigating the role of metaphor in expressing affect. Within this scholarly landscape, the conceptualization and representation of fear in the Quran constitute the central focus of the present research. Analogous to other foundational texts, the Holy Quran extensively addresses the concept of fear, an emotion traceable through a multitude of distinct keywords across its verses. In line with Ricoeur's perspective, religious texts are replete with metaphors, and a profound grasp of their teachings necessitates attention to their inherent metaphorical structures. The ultimate aim of metaphor within religious discourse is to incite reflection and unveil latent truths.
Research Question(s)
In the Quran, through which source domains is the abstract concept of fear (khawf/khashya/rahab, etc.) conceptualized? Furthermore, can these identified source domains facilitate an evaluation (positive or negative axiological assignment) of fear within the Quranic discourse?
 
2. Literature Review
While studies have explored the cognitive conceptualization of "fear" in Persian and other non-Persian languages, no research to date has specifically addressed the conceptualization of fear in the Quran. The authors of the present study aim to utilize cognitive linguistics as a scientific method for understanding and interpreting the Quran, with the goal of extracting the conceptualization patterns of "fear" within its text. This research suggests that the Quranic corpus, similar to other linguistic corpora, employs conceptual metaphors in its conceptualization processes and in its communication with the audience. The findings of this study can be beneficial for re-examining Quranic exegeses and translations. Furthermore, the current research provides an opportunity to compare the results of the conceptualization of "fear" with other languages, thereby extracting cultural differences and similarities related to this emotion
 
3. Methodology
Conceptual Metaphors and Image Schemas are central theories in cognitive semantics. Contemporary views emphasize the conceptual and cognitive function of metaphor, seeing it as a tool for understanding reality. Each metaphor involves two conceptual domains: a source domain (concrete) from which metaphorical expressions are drawn, and a target domain (abstract) that is understood through the source.( Kövecses,1393)
Conceptual metaphors are categorized as either knowledge-based or schema-based. Schema-based metaphors specifically involve image schemas as their source domain.(Afrash,1397)
Image schemas are recurring, dynamic patterns derived from our sensory-motor interactions with the environment, providing coherence to our experiences across perceptual, sensory-motor, emotional, historical, social, and linguistic dimensions. Key image schemas relevant to this discussion include Force and Motion.
Human interaction with the environment involves exerting or being affected by forces (e.g., compulsion, blockage, diversion, enablement). This physical experience forms the basis for conceptualizing abstract domains. According to Kövecses(1395), the Force schema plays a significant role in conceptualizing emotions. In this context, two forces are involved: an external force causing the emotion (e.g., fear) and an internal reaction (resistance or surrender) to that external force. For instance, an unusual event (external force) leads to fear, prompting an individual to flee (internal reaction), thus conceptualizing fear through a physical action.
The Motion schema is another fundamental experiential domain, universal across languages. It comprises source, path, and goal schemas. Our bodily experience of moving from a source along a path to a goal is a foundational image schema used in a wide range of reasoning and conceptualizations.
The data analyzed in the current study were collected with the aim of investigating the conceptualization of "fear" in the Quran. To compile the relevant corpus, two methodologies were employed: target domain-based searching and manual searching.
In the target domain-based search, the following lexemes that denote "fear" in the Quran were added to the corpus: khawf (124 occurrences), ḥadhar (17), wajal (5), fazaʿ (6), rawʿ (1), ruʿb (5), rahab (12), nadhar (125), khashya (48), shafaq (10), and waqī (258). For the manual search, all events potentially eliciting fear, such as warfare, supernatural occurrences (e.g., prophets' miracles), and eschatological events (e.g., pre-Resurrection events), were meticulously examined. This process resulted in a selected corpus comprising 607 verses. Through the analysis of this corpus, 18 distinct conceptual mappings for the conceptualization of "fear" were identified.
To discern the metaphors and image schemas present in the research, and to grasp their semantic nuances, the original Arabic text of the Quran, along with lexical and exegetical sources, were utilized, rather than relying on translations. However, when presenting the translation of the verses, the most fitting available Quranic translation was selected—one that best aligned with the specific metaphor and image schema identified in the respective verse.
 
4. Results
The results of this study revealed the following:
_           The Force Image Schema plays a central role in the conceptualization of fear in the Qur'an. Within this conceptualization, two types of forces are at work: an external force exerted upon the individual, which triggers the feeling of fear, and a second force, representing the individual's response or action in reaction to the source of fear.
_           Based on the individual's reaction to fear, two primary source domains, namely Motion and Force, are the most fundamental in structuring the concept of fear. Following these, the Container and Object Image Schemas also serve as cognitive foundations for conceptualizing fear.
_           The Conceptual Metaphor [FEAR IS MOTION] organizes various types of movement such as fleeing, running, ascending, retreating, prostrating, trembling, as well as the involuntary movements of the eyes and heart. These movements are understood as behavioral or physiological reactions to fear. The metaphorical basis for this conceptualization stems from real-world experiences where such movements often occur in response to causes like war, the Day of Judgment, divine punishment, supernatural events, or the overwhelming majesty and power of God. In this cognitive framework, motion reflects an instinctive behavioral reaction to fear, and its application in the Qur'anic discourse emphasizes the individual's lack of control over the external causes and forces that evoke fear
_           The Force schema constitutes another fundamental source domain underlying the conceptual metaphor [FEAR IS A FORCE]. This metaphor integrates various manifestations of force, including pressure, obstacles, and deviations from one’s path. Within this framework, reactions are more voluntary, where the individual employs inner force to confront external forces such as disobedience and sin.
_           In the Qur'an, for the conceptualization of external fears, the Motion Schema is predominantly used, whereas for internal fears, the conceptualization relies on the Force and Container Schemas.
_           In the Qur'anic worldview, true force and power are exclusively attributed to God, while all other forces are considered ineffective or subordinate. Consequently, individuals who deny the effectiveness of divine power are depicted as being overpowered when confronted with this force or other forces associated with it. Their fear is conceptualized through physical reactions and movements.
_           In contrast, those who acknowledge the divine greatness and omnipotence as the only effective force experience fear of Satan and sin through the conceptual metaphor of Blockage  and Diversion Schemas, which are grounded in the broader Force image schema. This reaction to the forces of Satan and sin, as encouraged by divine commands, evokes a form of moral fear—a fear with a positive evaluative dimension, associated with ethical awareness .
_           the Qur'anic language employs body parts as containers for the emotion of fear, consistent with the Container Schema in cognitive linguistics. Among internal organs, the heart holds a central role as the primary locus for fear in Qur'anic discourse. Additionally, external organs such as the eyes and ears are also referenced as vessels or instruments through which fear manifests or is perceived