چکیده:
Every Qur’anic word is placed in a position which presents a concept that other synonymous words cannot convey. Based on the lexical analysis method and the interpretive approach, a semantic study of the words “ghayz”, “ghadab” and “sakhat” in the Qur’an indicates that they have been expressed to explain a specific concept. As such, any change in their arrangement will distort the meaning. The conceptual study of these words shows that “ghayz”, regarding to explain human emotions, is specific to infidels and hypocrites, and the essence of God and the prophets are free from it. This research proves that the word “ghadab” belongs only to God, which sometimes is a manifestation of the feelings of the prophets and believers. However, “sakhat” means the God’s highest displeasure with His servants. The manifestation of the Divine sakhat only is expressed in dealing with the hypocrites, that in return, the hypocrites feel “sakhat” against God and His Messenger.
خلاصه ماشینی:
The purposeful use of words and the meaning derived from them is indicative of the unparalleled proportion of form and meaning in the literature of the Quran, which reveals the specific semantic function of words in explaining the message desired by God. Therefore, words such as “Ghayẓ”, “Ghaḍab”, and “Saḵṭ” which are sometimes used as synonymous and equivalent words in specific situations, each express a concept that no other word can convey.
Ibn Manẓūr also counts “Ghayẓ” as the same as “Ghaḍab” and tries to explain the difference between these two words by mentioning a weak saying that Ghayẓ is the same as “hidden anger in a helpless and incapable person”, or he points out that some believe that Ghayẓ is more intense than Ghaḍab; but ultimately he states that there are essential differences between Ghayẓ affecting creatures and God Almighty, but he does not mention those differences [6, vol.
By pondering the verses of the Noble Quran, one can well understand that “ghayẓ” is one of It has been associated with the words and characteristics of “the disbelievers and the People of the Book” which, in many instances, God mentions them with the hidden anger within them [al-Shuʿarāʾ: 55; al-Aḥzāb: 25; al-Ḥajj: 15; al-Tawbah: 15 and 120; Āl ʿImrān: 119], and also, in many cases, it is accompanied by negative states and affairs such as “malice, envy, and revenge…” [al-Ḥajj: 15; al-Fatḥ: 29].
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