چکیده:
Lexical and exegetical sources have considered the word 'Al-Alamin' to have two meanings: 'the inhabitants of the world,' meaning the creatures or residents of the world; and 'the worlds,' meaning the places where creatures reside. There are questions regarding this word that have not received clear answers. For example, why a material from the root 'ilm' is used for the meaning of 'inhabitants' or 'worlds.' Muslim lexicographers have considered the word 'Al-Alamin' to be Arabic, and Western Quranic scholars have considered it Hebrew or Syriac, but neither has provided a clear interpretation for its meaning. The method of this study is the analysis of the word based on semantic components; first, 'Al-Alamin' is analyzed based on its components in Arabic and non-Arabic cultures as historical (diachronic) semantics, and then this work proceeds as synchronic semantics in the Quranic context. Finally, a comparison is made between these two methods to clarify whether the result of the diachronic analysis regarding 'Al-Alamin' is consistent with the synchronic analysis. Based on the research results, the word 'Al-Alamin' is originally related to the Sabaean and Phoenician languages, as well as עלם in Aramaic and ܥܠܡ in Syriac, and in the Arabic language, it is close to the word 'ghulam.' In the writings of the Rabbis, its use for era, period, and world has become common, and its spatio-temporal components have been intensified. The best meaning for the word in many Quranic verses is 'humans,' sometimes 'youths' (sons), and in some verses 'creatures' or 'the universe.' Also, contrary to the opinions of lexicographers and commentators, the historical evolution of the word has been from an agentive component toward spatio-temporal components.
خلاصه ماشینی:
Therefore, it can be said that the words known from the root "ilm ya'lamu" in the Arabic language have been used in at least three meanings: First, knowing and knowledge as opposed to ignorance: this meaning is seen in many verses of the Quran, especially when used as a verb, a gerund, or one of the attributes of God (for example, see Baqarah: 32, 60, 95).
In this view, without making a distinction between rational beings and other creatures, they assume the narration of Ibn Abbas—based on the idea that "Rabb al-Alamin" means the Lord of Jinn and Mankind—to mean all worlds (see: Tabari, Tafsir of Al-Fatihah: 2; Azhari, Vol. 2, p.
Our specific question here is whether the word "al-Alamin" has possessed a complete semantic structure from the very beginning in all the verses of the Quran, encompassing all three components of "agentive," "temporal," and "spatial," or whether this structure has gradually taken shape within the Quranic context or in the views of commentators and lexicographers?
In the verses of the Quran, "al-Alamin" (in its spatial or temporal sense) is placed within a semantic field that includes words such as "heaven," "earth," "Throne," "day," "night," and the like.
3- Comparison of Diachronic and Synchronic Analysis In the component analysis of the word "al-Alamin" based on the diachronic semantic method, it was stated that the meaning of this root in the Hebrew language was related to the word "ghulam" (servant/boy) in the Arabic language, then expanded to all humans, and finally to all of God's creatures.
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