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The Pragmatic Use of Quranic Verses in Specific Situations

Article · April 2013

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‫العددالثاني والعشرون‬ ‫جملة كلية املأمون اجلامعة‬

The Pragmatic Use of Quranic Verses in

Specific Situations
Assist. Prof. Ayad Hammad Ali
Anbar University Faculty of Arts/Dept. of English

Abstract:
Utterances are produced in a particular place and at a particular
time. Much of what is said is assumed to be relevant to the place and
time of the utterance. For example, if someone wants to greet his
father in the morning, he must choose "Good morning", while at
night he must say "Good evening". The fact that the context of
situation is a decisive factor in determining the intended meaning of
using a given Quranic verse in a certain situation is proved because it
lets the hearer know the purpose behind saying this verse in this
context and what the intent of using it in this situation.
However, Leech's view (1983) of defining pragmatics as language
in use is very applicable in this study and the situations in which the
Quranic verses are cited, can be patterned into types. Context –
dependency of certain verses according to the activity and
relatedness is determined by the appropriateness between the
situation and the linguistic environment of the utterance being
uttered. The linguistic context is regarded as a parameter to
determine the selectivity of verse. A variety of verses are cited in
institutional, social, religious, political, sanitary, and decent
situations according to the activity in which the utterances are
employed.

Key words: Context of situation , linguistic context , physical context , Religious

Interpretation.

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‫العددالثاني والعشرون‬ ‫جملة كلية املأمون اجلامعة‬

‫االستخدام التداولي لآليات القرآنية يف بعض املواقف احلياتية‬

ٍٟ‫بد حّذ ع‬٠‫َ أ‬.‫أ‬
‫خ‬٠‫ض‬١ٍ‫خ االداة – لسُ اٌٍغخ االٔى‬١ٍ‫جبِعخ االٔجبس – و‬

: ‫اٌّسزخٍص‬
‫ْ را‬ٛ‫ى‬٠ ْ‫فزشض أ‬٠ ‫مبي‬٠ ‫ٓ إال أْ أوثش ِب‬١ٕ١‫صِبْ ِع‬ٚ ْ‫ ِىب‬ٟ‫ي اٌىٍّبد ف‬ٚ‫ْ رذا‬ٛ‫ى‬٠
ٍٝ‫خ ع‬١‫ اٌزح‬ٟ‫ٍم‬٠ ْ‫ً اٌّثبي إرا أساد شخصبً أ‬١‫ سج‬ٍٝ‫ فع‬,َ‫اٌضِبْ عٕذ ٔطك اٌىال‬ٚ ْ‫عاللخ ثبٌّىب‬
‫ي‬ٛ‫ٗ اٌم‬١ٍ‫ً فع‬١ٌٍ‫ ا‬ٟ‫ّٕب إرا وبْ ف‬١‫ ث‬,"‫ش‬١‫خزبس عجبسح "صجبح اٌخ‬٠ ْ‫خ أ‬١ٍ‫ اٌصجبح فع‬ٟ‫اٌذٖ ف‬ٚ
‫خ عٕذِب‬١ٔ‫بد اٌمشآ‬٠٣ٌ ‫د‬ٛ‫ اٌّمص‬ٕٝ‫ذ اٌّع‬٠‫ رحذ‬ٟ‫ّب ف‬ِٙ ‫بق اٌحبي عّال‬١‫عذ س‬٠ٚ ."‫ش‬١‫"ِسبء اٌخ‬
‫ ٘زا‬ٟ‫خ ف‬٠٢‫ذسن غشض اسزخذاَ ٘زٖ ا‬٠ ْ‫ أ‬ٍٝ‫ ع‬ٟ‫ب رسبعذ اٌّزٍم‬ٙٔ٤ٚ ٓ١‫بق ِع‬١‫ س‬ٟ‫ ف‬ٍٝ‫رُز‬
.ٜ‫ اٌّغض‬ٛ٘ ‫ِب‬ٚ ‫بق‬١‫اٌس‬
ٖ‫ االسزعّبي رعذ ِٕبسجخ ٌغشض ٘ز‬ٟ‫خ اٌٍغخ ف‬١ٌٚ‫ رذا‬ٟ‫) ف‬Leech 1983 ( ‫خ‬٠‫إال أْ ٔظش‬
‫ب‬ٙ‫ز‬٠‫رحذد اعزّبد‬ٚ ‫ب‬ٙ‫ٌجز‬ٛ‫ّىٓ ل‬٠ ٟ‫خ اٌز‬١ٔ‫بد اٌمشآ‬٠٢‫ب ِٓ ا‬ٙ‫ذ ث‬ٙ‫سزش‬٠ ٟ‫الف اٌز‬ٌّٛ‫ فب‬,‫اٌذساسخ‬
‫ئخ‬١‫ٓ اٌج‬١‫اسطخ اٌّالئّخ ث‬ٛ‫اٌصٍخ ث‬ٚ ‫خ‬١ٌ‫ اٌفعب‬ٍٝ‫ٕخ اعزّبدًا ع‬١‫خ ِع‬١ٔ‫بد لشآ‬٠٢ ‫بق‬١‫ اٌس‬ٍٝ‫ع‬
ٟ‫خ ف‬٠٢‫بس ا‬١‫بسب الخز‬١‫ ِم‬ٞٛ‫بق اٌٍغ‬١‫اعزجش اٌس‬ٚ .‫ق‬ٛ‫اٌىالَ إٌّط‬ٚ َ‫ب اٌىال‬ٙ١‫زوش ف‬٠ ٟ‫خ اٌز‬٠ٛ‫اٌٍغ‬
‫ٌذ‬ٚ‫خ رذا‬١ٔ‫بد لشآ‬٠‫بد ثآ‬ٙ‫ رُ االسزش‬,‫ ٌٍجحث‬ٍّٟ‫ٌغشض دعُ اٌجبٔت اٌع‬ٚ .ٗ‫ رزالءَ ِع‬ٞ‫اٌحبي اٌز‬
.‫الف رزعٍك ثبٌحشّخ‬ِٛٚ ‫خ‬١‫صح‬ٚ ,‫خ‬١ٕ٠‫د‬ٚ ,‫خ‬١‫بس‬١‫س‬ٚ ,‫خ‬١‫اجزّبع‬ٚ ,‫خ‬١‫الف ِؤسسبر‬ِٛ ٟ‫ف‬

Introduction
Language always reflects and constructs the context of situation in
which it is used. The discourse analysts are interested in analyzing
situations in which language is used. Such situations involve
inextricably connected components including non-linguistic activities.
In this paper, the researcher observes that the Quranic verses are
cited in different situations where they bear appropriateness, namely
a verse about urging the Muslims to pay the almsgiving (zakat), the
appropriate verse which conforms this situation (activity) is "give
zakat". However, the problem that should be tackled in this
academic research is that Quranic verses are employed nowadays in
different situations that are not patterned or classified into types,
hence modeling them is necessary in respect of the appropriateness
and relatedness between the verse and the situation in which it is
used. The present study presents certain parameters which are
necessary for focusing this verse not others.

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‫العددالثاني والعشرون‬ ‫جملة كلية املأمون اجلامعة‬

The basic purpose behind achieving this work is show how to use the
Quranic verse in its appropriate situation, postulating that the Holy
verses can be used in different situations institutionally, socially,
politically, sanitarily, and decently. The methodology adopted in this
paper is Levinson's Model (1983) viewing pragmatics as " the study
of the ability of language users to pair sentences/utterances with the
context in which they would be appropriate". Yule's approach in
stating that the linguistic context is a decisive factor in studying the
utterances in accordance with the situation in which it is used is
highly applicable to this study. A variety of Quranic verses are
employed in this paper containing some verses that were used to give
the work a practical view endorsed with evidences.

1. Pragmatics: Preamble
In Modern linguistics, the term pragmatics is used to focus on the
role of the users of language – especially the choices they make, the
constraints they encounter in using language in social interactions ,
and the effects their use of language has on the other participants in
an act of communication (Crystal, 2003: 364) .

Different definitions have been suggested by various linguists for

the term pragmatics. Levinson (1983: 27) considers it as "the study of
language in use". He presents another important definition by
regarding pragmatics as "the study of the ability of language users to
pair sentences with the contexts in which they would be appropriate
(ibid.)

The pragmatic theory should in principle predict for each and

every well-formed sentence of a language , on a particular semantic
reading, the set of contexts in which it would be appropriate. Such a
view enjoys much support, not only among linguists but also among
philosophers. Likewise, Mey (1993: 42) views pragmatics as the study
of the conditions of human uses as these are determined by the
contexts of society. Thus he focuses on the use of the two terms
context and society. Also, Fasold (1990: 1) emphasizes the
significance of context from a pragmatic point of view in stating that
pragmatics is the study of the use of context to make references about
meaning. Hence, most linguists and pragmaticians, in particular,
believe that pragmatics essentially depends on the context of

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‫العددالثاني والعشرون‬ ‫جملة كلية املأمون اجلامعة‬

situation in which the utterances are uttered verbally in a given

context of situation which helps in determining the intended meaning
assumed by the speaker where the appropriateness between the
utterances uttered and the situation should be available.

To recapitulate, there is a general view agreed upon by

pragmaticians which is that they all agree about the basic idea
behind pragmatics,i.e. to study the use of language in appropriate
context and in terms of the behavior of the speaker and hearer.

1.1 Speech Acts: Communicative Tools

Speech acts as a term refers to a theory which analyzes the role of
utterances in relation to the behavior of the speaker and hearer in
personal communication (Crystal, 2003: 427). The speech act theory
describes the linguistic conventions or procedures which govern all
speech situations. Certain kinds of speech acts may be associated
with specific groups of people in given situations. For example, much
reference has been made in recent linguistic studies to certain
ritualized speech acts of Black speakers – especially ritual insults
known as 'playing the dozens', 'sounding' or 'signifying'. Ritual
insulting forms a significant part of the predominantly norm or
custom of the speech community. It is a competitive game in which
players make up elaborate obscenities with which to describe one
another's relatives –especially the opponent's mother, for example:

Yo mama is so bowlegged, she looks like the bite of a donut.

Playing the dozens involves exchanging insults in a highly formulaic

way. The pattern is almost invariably: speaker A starts with Your
mother (verb) … or Your mother is like … Speaker B parties, trying
to outdo A. Third parties present 'evaluate the game' (Trauggot and
Pratt, 1980: 334).
However, Austin (1962) classifies speech acts into three types (1)
locutionary act which refers to the intentions of the speakers while
they are speaking (2) illocutionary act means the force of the
speakers (3) perlocutionary act means the effect of the utterances on
the hearers (Crystal, 2003:427).

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‫العددالثاني والعشرون‬ ‫جملة كلية املأمون اجلامعة‬

3. Context of Situation
The term context of situation is associated with two scholars
Malinowsky and Firth who were concerned with stating meaning in
terms of the context in which language is used , but in rather
different ways. It is based on his observation of the way in which the
language of the people he was studying fitted into their everyday
activities. As he noted, there is a special significance of expressions,
such as How do you do? Ah, here you are, which are used to
establish a common sentiment (Palmer,1981: 52). Sadock (1974: 281)
points out that there is a serious methodological problem that
confronts the advocate of linguistic pragmatics. Giving some aspects
of what a sentence conveys in a particular context is that aspect part
of what the sentence in virtue of its meaning or should it work out on
the basis of Gricean principles of the context of utterance?

Fromkin et al.( 2003:212) ensure that what we say is not literally

what we mean, for example, when we ask at the dinner table if
someone 'can pass the salt' we are not querying his ability to do so,
we are requesting that they do so. If I say 'you are standing on my
foot' I am not making idle conversation, rather I am asking you to
stand somewhere else. When we say 'it is cold in here' it means to
shut the window or turn up the heat or let us leave or many other
things that depend on the real-world situation at the time of speaking.
The conversation below shows the importance of the context of
situation in grasping the intended meaning. A male lecturer from
London is explaining a mathematical problem to a male pupil from
London named Berkam:
Lecturer: Forty – nine ? why do you say forty – nine?
Pupil: Cos there is another one here.
Lecturer: Right, we've got forty – nine there, haven't we? But here
there is two, ok?
Now, what is it that we've got two of? Well, let me give you a clue.
Erm,
This here is forty, that is four tens, four tens are forty (ibid.).

The situational context is obviously the classroom and presumably

the lecturer and the pupil are pointing to either the blackboard or an
exercise book. Their 'here' and 'there' are demonstrative adverbs
indicating a figure in an equation, and the 'this here' is a

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‫العددالثاني والعشرون‬ ‫جملة كلية املأمون اجلامعة‬

demonstrative pronoun and adverb together emphatically indicating

what is being puzzled over. Without the surrounding situation, the
exchange makes little sense.

2.1 Linguistic Context

The general term context of utterance is used to refer to all factors
which systemically determine the form, meaning and
appropriateness of utterances. This term is used by Halliday but in a
restricted sense, as the name of an inter – level of language
organization which relates linguistic form to extralinguistic situation
(Crystal, 2003: 104).
It is also called co-text which means a set of other words used in
the same phrase or sentence. The surrounding co-text has a strong
effect on what we think the word probably means. For example, one
can say that the word 'bank' is a homonym which means a single
form with more than one meaning. How do we usually know which
meaning is intended in a particular sentence? We normally do so on
the basis of linguistic context. If the word 'bank' is used in a sentence
together with words like 'steep' and 'overgrown', we have no
problem deciding which type of bank is meant. If we hear someone
say that she has to get to the bank to withdraw some cash, we know
from this linguistic context which type of bank is intended (Yule,
2007: 114).

2.2 Physical Context

The term physical context refers to the connotations that help in
interpreting a given situation. One should know how to interpret
words on the basis of physical context (ibid.). If we see the word
"bank" on the wall of a building in a city, the physical location will
influence our interpretation. One should bear in mind that it is not
the actual physical situation out there that constitutes the context for
interpreting words or sentences. The relevant context is our mental
representation of those aspects of what is physically out there that we
use in arriving at an interpretation. Our understanding of much
what we read and hear is tied to this processing of aspects of the
physical situation. Cruse (2006:35) states that context is an essential
factor in the interpretation of utterances and expressions. The most
important aspects of context are: (1) preceding and following
utterances and/or expressions (‘co-text’), (2) the immediate physical

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‫العددالثاني والعشرون‬ ‫جملة كلية املأمون اجلامعة‬

situation, (3) the wider situation, including social and power relations,
and (4) presumed shared knowledge between speaker and hearer.

3. The Physical Context of Quranic Verses

3.1. Institutional Situations
The term institution as a concept originated in sociology; it is used
to describe those activities by which individuals construct and
maintain a society. These activities are aimed at, for example, the
transmission of knowledge including the institution of education or
combating crime or the institution of justice. Institutions can be
viewed as the mediators between individuals and society as a whole
or as the means by which individuals can form a society (Renekema,
1993: 45). The researcher is committed to taking the slogans of the
Iraqi ministries and some institutions which almost adopt Quranic
verses where the appropriateness is made available between the job
of the given ministry or institute and the situation of the cited
statement/slogan. For example, the Ministry of Higher Education
and Scientific Research adopts the following verse as its slogan
according to the kind of mission encharged:
[٢٨ :‫ﯣﯥ ﯦ ﯧ ﯨ ﯩﭼ [فبطش‬
‫ﯤ‬ ‫ﭽﯞ ﯟ ﯠ ﯡ ﯢ‬
)‫خ‬٠ٛ‫ٕخ إٌج‬٠‫( ِصحف اٌّذ‬
(( Only those fear Allah from among His servants who have
knowledge))
(Saheeh Translation )

(The Slogan of the Iraqi Ministry of Higher Education and Scientific

Research)

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‫العددالثاني والعشرون‬ ‫جملة كلية املأمون اجلامعة‬

Since the universities and other academic institutes contain scholars

who give knowledge and different sciences for the students;
therefore, citing this verse is very appropriate. Another clear
instance is that the Iraqi Ministry of Irrigation adopts the verse:
[30 :‫بء‬١‫ٔج‬٤‫[ا‬ ‫ﮞ ﮟ ﮠ ﮡ ﮢ ﮣﮤ ﮥ ﮦ ﮧ‬
)‫خ‬٠ٛ‫ٕخ إٌج‬٠‫( ِصحف اٌّذ‬
(( We made from water everything living))
(Saheeh Translation )

The job of this institute is to provide people with water because water
is very important in life, without it no one can live. That is why this
verse indicates the importance of water. Moreover, the slogan of the
Ministry of Justice and Courts takes the verse:
)58 :‫(إٌسبء‬ ‫ﯡﯢ ﯣ ﯤﯥﯦ ﯧﯴ‬
)‫خ‬٠ٛ‫ٕخ إٌج‬٠‫( ِصحف اٌّذ‬
((When you judge between people to judge with justice))
(Saheeh Translation )

This is an order to authoritive people to be loyal in judgment.

The university of Sumer adopts the below slogan which is a Quranic
verse :
)‫خ‬٠ٛ‫ٕخ إٌج‬٠‫] ( ِصحف اٌّذ‬114 :ٗ‫[ط‬ ‫ﭠﭡﭢﭣﭤ‬
(( My Lord, increase me in knowledge ))
(Saheeh Translation )

(The Slogan of Sumer University)

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‫العددالثاني والعشرون‬ ‫جملة كلية املأمون اجلامعة‬

Also, the College of Arts in AL-Mustansiriya University

takes the following slogan containing the verse about
knowledge.

(The Slogan of College of Arts)

3.2 Social Situations

For the listener, the most significant figure in the social context is
the speaker, and the significant relationship is that between speaker
and listener. Whether the speaker is speaking to a group of listeners
or shaping the utterance for just one listener, the speaker must make
judgments about how far they will share what the linguist Clark ( As
cited in Renekema,1993:45) called ‘‘communal lexicons’’.
Communal lexicons, as he suggested, are built on such social features
as shared nationality, education, occupation, hobbies, language,
religion, age, cohort, and gender. The more social features that the
speaker and listener share, the more the speaker can rely on the
listener being able to understand specialist vocabulary. Still culture
has an important impact on the use of norms and traditions, many
Iraqis, for instance, prefer using Quranic verses in their shops to
bring blessing and provision. The researcher paid a visit to Ramadi
Central Market and went to Theheb (Gold) street where many shops
deal with Gold trading to discover that the owner of AL-Madinah Al
Menwareh Shop for trading Gold "Ameer Mohammed Fanus" takes
his call (dua'a) from AL-kahaf suraa verse (39) spotted in the middle
of his shop on the wall:

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‫العددالثاني والعشرون‬ ‫جملة كلية املأمون اجلامعة‬

‫ﮐﮒ ﮓ ﮔ ﮕ ﮖ ﮗ‬
‫ﮅ ﮆ ﮇﮈﮉ ﮊﮋ ﮌ ﮍﮎﮏ ﮑ‬
)‫خ‬٠ٛ‫ٕخ إٌج‬٠‫] ( ِصحف اٌّذ‬٣٩ :‫ف‬ٙ‫ﮘ ﮙ [اٌى‬
(( And why did you, when you entered your garden, not say 'What
Allah willed; there is no power except in Allah? Although you see me
less than you in wealth and children))
( Saheeh Translation )

The researcher made an enquiry selecting such a verse as the

following:
- Why did you choose this verse in particular?
He replied saying I chose this verse for two reasons: first it avoids
evil eyes because it starts with " ‫ "ِب شبء هلل‬keeping away the evil.
Second, it is about grace and abundance of provision.
(Shop for Selling Jewelry in Ramadi Downtown)

3.3 Religious Situation

Since this research is concerned with the pragmatic citation of
Quranic verses in specific situations, Muslim scholars are distinct in
citing certain verses in appropriate situations. A clear example, if the
Imam of Juma Prayer delivers his speech to the attendance of
Muslims, and the topic of his speech is about' usury' of course, he
should cite verses about it like:

)‫خ‬٠ٛ‫ٕخ إٌج‬٠‫] ( ِصحف اٌّذ‬275 :‫ [اٌجمشح‬Z‫ﭫ‬

‫ﭧﭨﭩﭪ ﭬ‬
((But Allah permitted trade and has forbidden interest))
(Saheeh Translation )

This means that Allah prevents ' usury' and warns that dealing in it
is a great sin and He promises those who deal in it will be punished as
explained in this verse below:
Z ‫ﮈﮊ ﮋ ﮌ ﮍ ﮎﮏ‬
‫ﮉ‬ ‫ﮄ ﮅﮆﮇ‬
)‫خ‬٠ٛ‫ٕخ إٌج‬٠‫] ( ِصحف اٌّذ‬276 :‫]اٌجمشح‬
((Allah destroys interest and gives increase for charities. And Allah
does not like every sinning disbeliever))
(Saheeh Translation )

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At the beginning of Ramadan some people make a calendar

containing a table of timing of when to fast and when to end fast,
which is called 'Imsaqiah'. The researcher has got a calendar of
someone who prepared it and was distributed to the public, which
reads as:

‫ﭽﮘ ﮙ ﮚ ﮛ ﮜ ﮝ ﮞ ﮟ ﮠ ﮡ ﮢ‬
)‫خ‬٠ٛ‫ٕخ إٌج‬٠‫] ( ِصحف اٌّذ‬١٨٥ :‫ﮣﮤ ﯨ ﭼ [اٌجمشح‬
((The month of Ramadhan [ is that ] in which was revealed the
Qur'an, a guidance for the people and clear proofs of guidance and
criterion))
(Saheeh Translation )

At the bottom of the page it is written "to be distributed on the

soul of Haj Hamed Jassim Hummadi AL Ubaidy" and the page was
tailed by the following Duaa (call), "We ask Almighty Allah to have
mercy on him". The following is another Imsaqiah calendar which
contains a verse about Ramadan fasting cited on the above the right-
hand corner of the calendar:

(Ramadhan Month Calendar)

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‫العددالثاني والعشرون‬ ‫جملة كلية املأمون اجلامعة‬

Being a religious association, the Iraqi Muslim Scholars Association

adopts the Quranic verse:
[103 :ْ‫ﭶﮕ ﭼ [آي عّشا‬
‫ﭷ‬ ‫ﭽﭱ ﭲ ﭳ ﭴ ﭵ‬
)‫خ‬٠ٛ‫ٕخ إٌج‬٠‫( ِصحف اٌّذ‬
(( And hold firmly to the rob of Allah all together and do not become
divided)) (Saheeh Translation )

(The Slogan of Muslim Scholars Association)

The reason behind adopting the above verse by the Association is

because it calls both Muslim sects in Iraq for peace and unity and not
to fight each other because Iraq underwent a sectarian battle where
many innocent people were killed due to their sectarian identity. It
has been noticed that many mosques in Iraq started to adopt certain
Quranic verses as religious slogans. This, in return, proves the
holiness and piety of the person who quotes the Quranic verses as his
slogan and follows it in daily life. Let's consider the verse which is
used in many of Ramadi mosques as their slogans:

)١٨ :‫ثخ‬ٛ‫ﭽ ﮙ ﮚ ﮛ ﮜ ﮝ ﮞ ﮟ ﮠ ﮡ ﮱﭼ (اٌز‬

)‫خ‬٠ٛ‫ٕخ إٌج‬٠‫( ِصحف اٌّذ‬
((The mosques of Allah are only to be maintained by those who
believe in Allah and the Last Day)
( Saheeh Translation )

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‫العددالثاني والعشرون‬ ‫جملة كلية املأمون اجلامعة‬

A question is addressed to the person who is responsible for

administrating the mosque of Ully Alazzim (Sheikh Mohammed
Fahmi):

Q. Why did you choose this verse specifically?

A. He answered saying because the word ( ‫ )ﮚ‬refers not only to
the construction of the mosque as a place for worshipping, but it
also refers to attendance , doing prayers and glorification in the
mosque. To recapitulate, it refers to the moral building rather
than materialistic building.

(The Slogan of Ully Alazzim Mosque in Ramadi Downtown)

3.4 Sanitary Situations

To talk about the field of health and disease, the Quran is full of
references and implications to the cure and disease. Muslim scholars
advise those who suffer from any spiritual disease or feeling
uncomfortable to read some Quranic surras like AL-Bakkara or
Yasin and give them the proof by referring to the verse:
]82 :‫ﮫﯓ ﭼ [اإلسشاء‬
‫ﮬ‬ ‫ﭽﮤ ﮥ ﮦ ﮧ ﮨ ﮩ ﮪ‬
)‫خ‬٠ٛ‫ٕخ إٌج‬٠‫( ِصحف اٌّذ‬
((And We send down of the Qur'an that which is healing and mercy
for the believers))
(Saheeh Translation )

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Also, if someone visits his relative or a sick friend and in order to

raise his morale, he tells him that:

)‫خ‬٠ٛ‫ٕخ إٌج‬٠‫] ( ِصحف اٌّذ‬80 :‫[اٌشعشاء‬ ‫ﭽﯰ ﯱ ﯲ ﯳ ﯴﭼ‬

((And when I am ill, it is He who cures me))
( Saheeh Translation )

The reason behind using this verse in this context of situation is to

tell the sickman that it is Allah who cures you. The above verse is
also cited as a slogan for AL-Kadhemiya Teaching Hospital in
Baghdad , written on its wall and Adnan Private Hospital in Kirkuk
province in Iraq, too.

3.5 Decent Situations

This type of situations is concerned with death states when for
example someone dies, people do not only say he died, rather they
would use some euphemistic expressions which are appropriate to
this sad situation saying " he went neighbor of His God'', or "he
moved to the mercy of Allah" or he moved to his last place". In
Arabic culture, and according to their norms and traditions –
particularly Iraqis - when someone dies the first thing that they
would do is that they go to the mosque caller and request him to
broadcast that sad news through the mike, and he would soon use a
verse concerning death like the following:
] 27 - 26 :ّٓ‫ﭽ ﭿ ﮀ ﮁ ﮂ ﮃ ﮄ ﮅ ﮆ ﮇ ﮈ ﮉ ﮊﭼ [اٌشح‬
)‫خ‬٠ٛ‫ٕخ إٌج‬٠‫( ِصحف اٌّذ‬
1.((Everyone upon it [i.e., the earth] will perish, And there will
remain the Face of your Lord, Owner of Majesty and Honor))
(Saheeh Translation )

ٓ١ٍّ‫ اٌّع‬ٟ‫ ح‬ٟ‫ٓ" اٌسبوٓ ف‬١‫َ "عذٔبْ سبٌُ حس‬ٛ‫ اٌّشح‬ٌٝ‫ سحّخ اهلل رعب‬ٌٝ‫ ((أزمً إ‬.2
.))ْٛ‫خ ساجع‬١ٌ‫أٔب آ‬ٚ ‫ع جثّبٔٗ ثعذ صالح اٌعصش أٔب هلل‬١‫ش‬١‫س‬ٚ

Even the family's dead person writes the below verse on a white piece
of cloth announcing his death:

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‫العددالثاني والعشرون‬ ‫جملة كلية املأمون اجلامعة‬

[185 :ْ‫ﮧﯙ ﭼ [آي عّشا‬

‫ﮨ‬ ‫ﮡﮣ ﮤﮥ ﮦ‬
‫ﮢ‬ ‫ﭽﮞ ﮟ ﮠ‬
)‫خ‬٠ٛ‫ٕخ إٌج‬٠‫( ِصحف اٌّذ‬
((Ever soul will taste death, and you will only be given your [ full ]
compensation on the Day of Resurrection))
( Saheeh Translation )

It indicates that everyone will die sooner or later. If someone goes

to a funeral ceremony, and he sits down he should call for reciting
Al-Fateha surra. Again after sitting in the funeral for some time, he
would go out to meet the members of the dead's family and must say
one of the following expressions ( Staying for Allah)" ‫"اٌجمبء هلل‬,
or( God may compensate you) " ‫ "خٍفىُ ثبهلل‬or( May God mercify him)
"ّٗ‫شح‬٠ ‫"اهلل‬, or( May God bear him in His mercy) " ٟ‫زغّذٖ ف‬٠ ْ‫ٔسبي اهلل أ‬
"ٗ‫سحّز‬,( May God enter him paradise) " ‫ضٗ اٌجٕخ‬ٛ‫ع‬٠ ‫"اهلل‬, ( May God
make it the last sorrow)" ْ‫حضا‬٤‫ب آخش ا‬ٍٙ‫ُ اجع‬ٌٍٙ‫"ا‬.Contrarily, going to a
wedding party, different expressions might be employed indicating
happiness, such as( merry marriage) " ‫ذ‬١‫اج سع‬ٚ‫"ص‬, ( with welfare and
sons) " ٓ١١ٕ‫اٌج‬ٚ ٖ‫"ثبٌشفب‬. The semantic processes of euphemism,
connotations (negative vs positive), taboo, etc. can be observed in this
context of situation and the other types of situation. For example,
when a Muslim martyr dies in a battle or in a respected situation
Allah describes him with this attribute, hence, it is written on his
grave the following verse.

‫ﮛﮝ ﮞ ﮟ ﮠ ﮡ ﮢﭼ‬
‫ﭽﮔ ﮕ ﮖ ﮗ ﮘ ﮙ ﮚ ﮜ‬
)‫خ‬٠ٛ‫ٕخ إٌج‬٠‫( ِصحف اٌّذ‬ [169 :ْ‫[آي عّشا‬

((And never think of those who have been killed in the cause of Allah
as dead. Rather,, they are alive with their Lord, receiving provision))
( Saheeh Translation )

But if someone is known as pious and died, the following verse is

inscribed on his grave

‫ﭽﭑ ﭒ ﭓ ﭔ ﭕﭖﭗ ﭘ ﭙﭚ ﭛﭜﭝﭞ‬

)‫خ‬٠ٛ‫ٕخ إٌج‬٠‫] ( ِصحف اٌّذ‬63 -62 :‫ٔس‬ٛ٠[ Z‫ﭟ ﭠ ﭡ ﭢ ﭣ ﭤ ﭥ‬

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‫العددالثاني والعشرون‬ ‫جملة كلية املأمون اجلامعة‬

((Unquestionably, [ for ] the allies of Allah there will be no fear

concerning them, nor will they grieve-. Those who believed and were
fearing Allah. For them are good tidings in the worldly life))
( Saheeh Translation )

The researcher went to a distinct graveyard in Ramadi city and

visited the graves of two known pious men Hajji Kassar, and Shaik
Yahiya Nasser Al-Hitty who were known of their piety before they
died, the above Quranic verse was written on their graves.

3.6 Political Situations

Politics varies according to one’s situation and purposes. This view
of politics seems to be implicit, i.e. it is not clear and one should
clarify the term politics from general point of view. Therefore, there
are two broad strands. On the one hand, politics is viewed as a
struggle for power, between those who seek to assert and maintain
their power and those who seek to resist it. Some states are
conspicuously based on struggles for power; whether democracies
are essentially so constituted is disputable. On the other hand,
politics is viewed as cooperation, as the practices and institutions that
a society has for resolving clashes of interest over money, influence,
liberty, and the like. Again, whether democracies are intrinsically so
constituted is disputed (Chilton, 2004:3).

It is widely known that the presidents and political leaders find it a

good opportunity to cite some Quranic verses in accordance with the
situation they talk about like talking about a crisis or war breaking
out or a diplomatic matter or any incident in the world that concerns
their people or nation. Even the American president Obama adopted
a persuasive style and diplomatic language in his speech which he
delivered in Cairo, at the Great Hall of Cairo university on the
occasion of September events. In his attempt to show the impact of
terrorism on the world peace, he took religious examples from the
Holy Quran, New Testament, and Old testament. In respect of the
role of Quran on casting off terrorism and terrorist acts, he states:
The Holy Qu'ran teaches that "whoever kills an
innocent, it is as if he has killed all mankind; and
whoever saves a person, it is as if he has saved all

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‫العددالثاني والعشرون‬ ‫جملة كلية املأمون اجلامعة‬

mankind". The enduring faith of over a billion

people is so much bigger than the narrow hatred
of a few. Islam is not part of the problem in
combating violent extremism – it is an important
part of promoting peace.
(Obama Speech, 2009)
‫ﭽﭙ ﭚ ﭛ ﭜ ﭝ ﭞﭟ ﭠﭡﭢ ﭣ ﭤﭥ ﭦ‬
)‫خ‬٠ٛ‫ٕخ إٌج‬٠‫] ( ِصحف اٌّذ‬32 :‫ﭫﭺ ﭼ [اٌّبئذح‬
‫ﭬ‬ ‫ﭧﭨ ﭩﭪ‬
((Whoever kills a soul unless for a soul or for corruption [ done ] in
the land – it is as if he had slain mankind entirely))
(Saheeh Translation )

One word citing the instruction of Allah on not to kill any innocent
man – being Muslim or not, wants to say that Islam is not regarded a
religious terrorist or instigating terrorist acts as some in our world
believe that; rather it is regarded as a religion calling for peace and
people coexistence. Muslim presidents, when they are subjected to
war, they deliver speeches citing Quranic verses urging Muslims to
fight the enemy and these verses give them the right to defend
themselves.

Conclusion
Every Quranic verse has its own meaning and implication. Citing
any Quranic verse requires appropriate use of this verse in the real
situation, otherwise, using it in inappropriate situation, there will be
misinterpretation and misuse. The analysis of the use of Quranic
verses from pragmatic perspectives shows that citing any verse is
context – dependent, i.e., using any verse about paradise and its
graces should be appropriate with the situation in which it is uttered,
which means that the previous conversation/speech ought to be about
paradise and its graces and deeds. It has been proved that the
Quranic verses can be used in institutional, social, religious, sanitary,
decent and political situations. Some of the institutions in Iraq such
as ministries and institutes adopt certain Quranic verses as their
slogans to be appropriate with their activities and functions. Socially,
the Iraqi community keeps some norms and traditions which depend

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‫العددالثاني والعشرون‬ ‫جملة كلية املأمون اجلامعة‬

on Quranic verses like when someone dies the Mosque caller declares
thissad news through the mike starting with any verse connoting
death. Politically, some politicians cite some Quranic verses when
they deliver their speech in order to gain the satisfaction of their
people and consolidate their speech with religious proofs. In
conclusion, to cite or use any Quranic verse requires some elements,
such as the availability of the appropriateness between the cited verse
and the situation taking place, the listener to the background of the
speech or context of situation, and citing the verse in question which
does not provide the annexed verse unless relevant to the situation.

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‫ذ ٌطجبعخ اٌّصحف‬ٙ‫) ِجّع اٌٍّه ف‬2013 ( ٟ‫ث‬ٛ‫خ ٌٍٕشش اٌحبس‬٠ٛ‫ٕخ إٌج‬٠‫ِصحف اٌّذ‬
http://WWW.qurancomplex.com/Material...rb&matLang=arb ‫ف‬٠‫اٌشش‬

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