Kavramsal Metafor Kuramı’nın Kur’ân Çalışmalarına Dahil Edilmesi: Eleştirel Literatür Değerlendirmesi
The Integration of the Conceptual Metaphor Theory into Qur’anic Studies: A Critical Literature Review

Summary/Abstract: In the last quarter of the 20th century, George Lakoff and Mark Johnson introduced a groundbreaking theory- namely, the Conceptual Metaphor Theory. This theory has offered an innovative way of understanding metaphors and developed a particular terminology to explain it. In years, extensive literature has been developed where the researchers discuss, apply or extend the scope of the conceptual metaphor theory. Regarding this, the Qur’anic studies has been part of this literature, too. Today, the interest of reading the Qur’anic verses from the lens of the conceptual metaphor theory has been increased. Although there is a variety among the studies, the predominant claim is that this theory can offer a means to understand the Qur’an deeply and can bring new perspectives to the Qur’anic exegesis. The claim that this theory can help to develop a new means for Qur’an studies, indicates the need for addressing and reviewing this emerging literature. Based on this need, this study focuses on the literature evaluating the Quranic verses from the lens of the conceptual metaphor. Here, the aim is not to compile these publications or to exhibit a panoramic view of them. Instead, this study’s goal is to present a critical review by examining the extent to which the researchers justify their claims by analysing the methods they follow, and by questioning how the theory is bridged with the methods of Quranic exegesis and Arabic rhetoric. This research is confined with samples focusing on the Qur’anic verses, since, there is an extensive work on both conceptual metaphor theory and majâz (figurative expression) in Arabic rhetoric. Although there are studies in Arabic, Persian and English on this particular subject, due to abound with publications and the impact factor, only works in English are taken into consideration. During the evaluation, particularly three main point are considered: (I) whether the conceptual metaphor theory is well represented, (II) how the relationship between the theory and majâz is analyzed, and (III) whether the theory offers a new perspective in understanding and interpreting the Qur’anic verses as it has been claimed. Over the course of the review, some methodological problems and difficulties were found. For instance, some of the studies do not refer to the criticized and debated aspects. Moreover, the theory argues that metaphor is established at the level of concepts and not words or linguistics. This also means that the terminology introduced by Aristotle such as the species-genus, transmission and analogy are put aside. As well, the majâz in Arabic rhetoric is articulated by the terminology waḍ‘ (meaning establishing, assigning), the relation of vocable-meaning and pragmatics. Isti‘âra (metaphor) is portrayed as borrowing a name or an attribute for something else. Almusta‘âr lahu (that to which the metaphoric or borrowed meaning is given), al-musta‘âr minhu (that from which the metaphoric meaning is borrowed), al-isti‘âra (the borrowed word itself) are the terminology used while clarifying this figurative process. Belâgat. According to Lakoff and Johnson, our perception regarding the concepts is based on the experience we gain through the physical world. In other words, metaphors are also related to Gestalt experience. The classic terminology is not efficient in explaining the metaphors. Therefore, Lakoff and Johnson introduced new terms, such as mapping, domain, blending and experience. From this perspective majâz or isti‘âra and conceptual metaphor reveal fundamental differences. The existing studies leave unanswered the question how the gap between majâz and the conceptual metaphor theory can be filled and how both theories can be bridged. Another issue to mention is that Lakoff- Johnson identify the examples, but analyse them detached from contextual indications. Similar to Lakoff – Johnson, the present studies also elaborate the Qur’anic metaphors in a context-independent manner. Additionally, the theory expounds the metaphors in the conventionalised language or in other words, everyday human language. This also means that the theory does not offer a way to elaborate metaphors in the divine speech (wahy), neither does it aim to propose a such a method. From a theological point of view, the question of how the balance between the divine speech and human language can be kept remains unanswered. Finally, the conceptual metaphor theory has made remarkable contributions in the field of metaphor. Unfortunately, the present studies have focused so much on the theory that they failed to include the role of Qur’anic exegesis and its methodology, theology and Arabic rhetoric in understanding metaphors in the Qur’an. Therefore, it would be fair to argue that a detailed philosophical, theological and linguistic evaluation should be carried on how the conceptual theory and Quranic studies can be related. In sum, I believe that exploring and strengthening the relationship between the conceptual metaphor theory and majâz would provide a sound ground to this discussion and help us to understand the extent to which the conceptual metaphor theory would contribute to the Qur’anic studies.

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