زهره اخوان مقدم

An examination of interpretations by various scholars regarding the nature of " Malakūt " reveals a primary focus on linguistic semantics, with the phrase "Intensity in Dominion" being the most prominent expression of its meaning. However, a mere linguistic definition fails to convey the complete essence of " Malakūt ." This descriptive-analytical study investigates the semantics of " Malakūt " by analyzing its paradigmatic and syntagmatic relationships. Research indicates that the word "Mulk" in the Quran, within its syntagmatic relationships, signifies kingship, encompassing creation, the management of affairs, intercession on the Day of Judgment, and governance on the Day of Resurrection, all subject to God's will. God grants and withdraws the power of kingship and sovereignty to and from humans, providing believing individuals with the necessary authority when bestowing sovereignty upon them. "Throne" is identified as a synonym for divine sovereignty, possessing these same characteristics. The word " Malakūt ," being etymologically related to "Mulk," is associated with concepts such as power, management, glorification, and governance. Furthermore, its connection with the roots "N Ẓ R," "R ʼ Y," and "A M R" suggests varying levels of understanding regarding the realms of Malakūt . A significant observation from the context and associations of "Mulk" and " Malakūt " is that they represent two distinct worlds. The realm of Mulk is perceptible to the eye, and God delegates aspects of it to humans, with everything operating under the system of cause and effect. In contrast, the realm of Malakūt possesses a non-material essence exclusive to God, where divine will alone is sufficient for existence, without the necessity of a cause-and-effect system. Humanity's interaction with this realm is limited to its observation, a privilege reserved solely for God's saints and prophets.

Semantic analysis of Qur’anic vocabulary, which approaches the text through a modern, systematic methodology, can greatly facilitate the comprehension of Qur’anic verses. Among the words that appear in various contexts in the Qur’an and carry diverse meanings is the term "Despair" and its derivatives. Accordingly, the present study, employing a semantic approach grounded in structuralism, seeks to analyze and explicate the semantic field of despair along the axis of substitution scientifically and systematically. It addresses the key question: ‘What is the denotation of the word despair and its usages in the Qur’an when examined through semantic analysis based on the axis of substitution?’The findings indicate the presence of substitutes such as khawwān (treachery), khattār (grave danger), āthim (sinful), ṣabr (patience), jazaʿ (impatience), qanūṭ (despair), fadhū duʿāʾ ʿarīḍ (one of prolonged supplication), lā yarjūn (those who do not hope), and al-ẓānnīn bi llāh ẓann al-sūʾ (those who harbor evil thoughts about God) as substitutes for despair in the Qur’an. The frequency of these terms in the Qur’anic text is, respectively: two, one, two, one hundred and three, two, one, one, nine, and one occurrences. Based on these substitutes, semantic components such as ingratitude, betrayal, inner sinfulness and covenant-breaking, lack of patience, misguidance, attachment to worldly life, rebellion and arrogance, heedlessness, negligence, and evil suspicion of God are evident for the term despai r . The shared semantic component among all these instances is "Lack of concern (negligence), heedlessness, and indifference". In Qur’anic usage, this concept manifests as: "Awareness of people’s heedlessness and lack of concern toward divine invitation" in relation to the prophets; "Awareness of the negligence of the Aziz of Egypt" in the story of Yūsuf’s brothers; "Indifference toward menstruation and lack of expectation of its occurrence" when referring to postmenopausal women; and "Awareness and certainty of God’s guidance of all humankind" for believers, appearing in a negative (negated) context.