Journal of Arabic and Human Sciences

Qassim University, Vol. 7, No. 3, PP 83-100. (April 2014/ Rajab 1435)

The Metaphor of Nature in the Holy Quran: A Critical Metaphor Analysis

(CMA)

Dr. Mostapha Thabit Mohamed

Ph.D. in Linguistics, Buraydah Community College
Qassim University, Saudi Arabia

Abstract. The present study investigates the metaphors of natural phenomena in the Holy Quran. These
metaphors fall into five major classifications: 1- metaphors of rain, 2- metaphors of mountain, 3-
metaphors of wind, 4- metaphors of light, and darkness. The analysis in this study is conducted within
the framework of Charteris-Black’s theory of Critical Metaphor Analysis (CMA) (2005). Based on this
theory, the study assigns a conceptual metaphor for each classification of metaphors. The study ends up
with a key metaphor that relates all the conceptual metaphors resulted from the analysis of different
classifications of these metaphors.

Keywords: metaphor, metaphors of nature. Metaphors in the Holy Quran.

83
84 Mostapha Thabit Mohamed

1. Introduction
Metaphor has been traditionally studied and analyzed within the framework of
rhetorics, literary works and literary studies. It has been related to figurative
language and has been regarded as "just a kind of artistic embellishment", or
something that is "divorced and isolated from everyday language" (Knowles&
Moon, 2006, 1). Moreover, traditional teaching of metaphors presents them as an
unusual or deviant way of using language (Goatly, 1997). In addition, as Goatly
said, philosophers wanted metaphor be strictly confined to "literature, rhetoric and
art" (1997). To sum up, metaphor is regarded as something that belongs to literary
forms which are more concerned with novel or interesting uses of words
Goatly,1997; Knowles & Moon, 2006 ).
Lakoff& Johnson (1980) introduced a different concept and view of metaphor which
is known as "Conceptual Metaphor Analysis". The hypothesis underlying this new
approach is that the conceptual metaphors penetrate our understanding of the world
around us and they shape our attitude towards it. Accordingly, metaphor is present
in everyday speech, in every language, and to a certain extent, has become culture-
specific. Moreover they argue that metaphors pervade our way of conceiving of the
world and are found extensively in many of our languages, thoughts and actions
(p.3)
Since then, this new approach has dragged the metaphor analysis from the genre
of literature to a wider domain of language use in general. Interest in metaphor
analysis has attracted the attention of linguists of different linguistic genres and has
become the subject matter of linguistics branches such as pragmatics,
psycholinguistics, discourse analysis and critical discourse analysis.(Gibbs, 2008;
Lakoff ,2008; Punter, 2007; Kövecses, 2010).
The purpose of this study is to investigate and analyze natural phenomena in the
Holy Quran as they are used in many different Quranic verses in the form of
metaphors.
The investigation conducted in this study is based on the theory of Charteris-
Black of Critical Metaphor Analysis (CMA) as outlined in his works (2004, 2005,
2006). Within the frame of his theory, Charteris-Black (2004) has stressed the
influential power of metaphor as a way of "viewing the world " ([Link]). For him, the
use of metaphor can be explained by a system that comprises a pragmatic dimension
as well as linguistic, semantic and cognitive dimensions. The study endeavors to
shed light on metaphors of natural phenomena in the Holy Quran and to provide an
analysis and understanding of these metaphors within the framework of the theory of
CMA.
2- Research Problem
The present study sets to investigate the use of natural phenomena as metaphors
in the Holy Quran within Charteris-Blak' s framework. According to his framework,
metaphors are analyzed in a hierarchical systematic classification. Moreover,
metaphors are classified as i- linguistic metaphors, ii- conceptual metaphors, and
finally as iii- key metaphors. In addition, the framework of analysis is a composite
 The Metaphor of Nature in the Holy Quran… 85

of linguistic, semantic, psychological, and pragmatic components. The purpose of

this composition is to provide interpretations, explanations and functions for
metaphors as they are used in different contexts.
The study adopts this framework to find out how far metaphors of nature in the
Holy Quran follow this hierarchical classification.
3. Research Objectives
Metaphors of the natural phenomena are varied in types and are different in their
functions. These metaphors are used in the Holy Quran as a persuasive tool for
both believers and disbelievers. They are used to persuade disbelievers to have faith
in God and, at the same time, to strengthen the faith of believers in God. Metaphors
of natural phenomena fulfill two opposing functions. On the one hand, metaphors
act as heralds of goodness for those who believe in God and have strong faith in
Him, His messages and His messengers. On the other hand, they act as a form of
punishment for those who disbelieve in Him and deny His messages and His
messengers.
The term " natural phenomena" refers to those phenomena such as the wind, rain,
mountain, light and darkness. The present study aims to achieve the following
objectives:
1- identify linguistic metaphors related to natural phenomena in the Holy Quran.
2- classify these linguistic metaphors into groups according to the natural
phenomena they
belong to.
3- determine the conceptual metaphor for each group of these linguistic metaphors.
4- combine these conceptual metaphors under one key metaphor.
4- specify the different persuasive functions achieved by these metaphors.

4. Literature Review
4.1 Definition of Metaphor
The word metaphor is derived from the Greek word "netaphora" which means "to
transfer" or to "carry over" (Montgomery et al, 1992). That definition is found in
Oxford English Dictionary (1989) where the word "metaphor" refers to power of
"transfer" or "carrying between". In Webster Dictionary, metaphor is defined as "A
figure of speech in which one thing is linked to another different thing by being
spoken of as if it were that other; implied comparison in which a word or phrase
ordinarily and primarily used of one thing is applied to another".
Similarly, metaphor is defined in Longman Dictionary (1995) as "a figure of speech
in which a word or phrase is literally denoting one kind of object or idea is used in
place of another to suggest a likeness or analogy between them".
It can be concluded that metaphor is regarded as a means of "meaning transfer" ,
or as Charteris-Black describes it as a medium through which "meanings are
transferred" (2004,19)
86 Mostapha Thabit Mohamed

4.2 Functions of Metaphor

The definition of metaphor as a "power of transfer" has been used by linguists,
semanticists and discourse analysts to achieve many different functions. Lakoff&
Johnson (1980) introduced an approach to metaphor analysis which is known as the
theory of “Conceptual Metaphor”, and was developed in their later works (Lakoff
1988, 1993; Lakoff, 2008; Lakoff&Tuner,1989). Lakoff& Johnson asserted the fact
that metaphor is a matter of experience of everyday life rather than a matter of
language and argued that metaphor pervades "our way of conceiving the world" and
is reflected in our "language, thoughts, and actions” and has influence on how
people think and act. They stress the fact that metaphor is "present in everyday life
and they regard metaphor as an approach to understanding the world(1980,3) . For
them, metaphor is a tool that is used automatically and subconsciously. Moreover,
they stress the fact that conceptual experience should be grasped and comprehended
through another conceptual experience.
Kövecses (2002) develops further the idea of the conceptual metaphor. For him, a
domain of experience of something is understood through another conceptual
domain. Furthermore, he sees that conceptual metaphor helps to understand the non-
physical by contrasting it with physical reality (p.4).
On the other hand, other linguists criticize cognitive semantics as an inadequate
approach to provide an accurate account of metaphor. Sadock (1993) argues that
metaphor is beyond the scope of semantics as "it relies on conflict between what is
said and what is intended” (p.110).
Searle (1979) adopts the view that metaphor has a pragmatic function as it deals
with what is intended by the speaker not the semantic reference of the utterance
mentioned by the speaker.
The same approach is followed by Levinson (1983) as he argues that metaphor has a
function that "cannot be derived by principles of semantic interpretation, but rather
pragmatics can provide the metaphorical interpretation" (p.11)
Hunston and Thompson (2000) extend the function of metaphor to be an expression
of one’s point of view. They see that metaphor is concerned with the “articulation of
points of view and how we feel about them” (p.11).
The same line of thought is stressed by Chilton ( 1996, 2004), Chilton and Ilyin
(1993), andCharteris-Black (2004,2005, 2006). Charteris-Black stresses the
metaphor function of persuasion. When one uses a metaphor, he wants to persuade
others of his idea. Accordingly, persuasion should be integrated in the broader
cognitive views of metaphor.
The above survey of the functions of metaphor underlines the following points:
1- Metaphor is a means of transferring our experience of the world and can affect
our language use,
thoughts and actions.
2- Metaphor helps to understand what is non-physically figured by contrasting it
with what is
physically figured.
3- Metaphor is used as a device to persuade others of one’s arguments.
 The Metaphor of Nature in the Holy Quran… 87

4- Metaphor can be investigated within the domain of pragmatics, rather than

semantics ,to interpret not what is said but what is intended.
5- Metaphor helps to articulate one’s point of view as it affects our experience of the
world and how
to transfer them to others.
6- Metaphor is used classically as a means of rhetorical and emblishment.
To summarize the functions of metaphor , it can be said that there are two
traditional views with regard to the study of the metaphor: the classical view and the
romantic view (Saeed, 2007). The classical view which regards the metaphor as
decorative and does not relate metaphor to thought (Deignan,1999, 2005). The
romantic view regards metaphor as an integral part to thought and as a way of
experiencing the world ( Saeed, 2007). Moreover, the concept of metaphor as a
means of transferring meaning continues to be its principal function in current
linguistic theories.

4.3 Charteris-Black's Critical Metaphor Analysis (CMA)

The theory of Critical Metaphor Analysis (CMA) as outlined byCharteris-Black
is used in the analysis of metaphors of natural phenomena in the Holy Quran,
Charteris-Black adopts the view that metaphor investigation must include linguistic,
semantic ,cognitive, and pragmatic criteria because metaphor cannot be explained by
means of any of these on its own. In other words, the theory adopted to analyze
metaphor must make use of the following four components together : linguistics,
semantics, cognitive , and pragmatics. Each component is not separately adequate
to account for the different aspects of metaphor. He refers to this integration as
Critical MetaphorAnalysis (CMA).
Charteris-Black has made use of the concept of "domain" as defined by Langacker
(1987) and Croft (1993) as a "semantic unit" or "semantic structures". Charteris-
Black has divides domains into "abstract domains" and "basic domains". Basic
domains represent our human experience which acts as the source input for more
abstract target domains . In other words, the basic domains " are used to reflect in
language how we experience more abstract target domains" (Charteris-Black
2004,15).
To explain the relationship between source and target domains Charteris-Black uses
the two terms : "the conceptual metaphor " and "the conceptual key". The conceptual
metaphor is "a formal statement of any idea that is hidden in a figure of speech…
that can be inferred from a number of metaphorical expressions". The conceptual
key is " inferred from a number of conceptual metaphors" (p.15). In this way, the
conceptual key is a higher level metaphor that explains how " several conceptual
metaphors are related"(p.16).
Charteris-Black's theory on the analysis of metaphor provides definitions of
prominent key words that are mainly used in his CMA and represent the core of his
theory. These key definitions are as follows (2004,21):
1- a metaphor is a linguistic representation that results from the shift in the use of a
word or phrase from the context or domain in which it is expected to occur to
88 Mostapha Thabit Mohamed

another context or domain where it is not expected to occur, thereby causing

semantic tension.
2- a conceptual metaphor is a statement that resolves the semantic tension of a set of
metaphors by showing them to be related.
3- a conceptual key is a statement that resolves the semantic tension of a set of
conceptual metaphors by showing them to be related.
These key definitions will be used throughout the analysis conducted in this study
for metaphors of natural phenomena in the Holy Quran .
Charteris- Black, moreover,specifies three stages for the analysis of metaphor. These
stages can be summarized as follows (p.34):
1- Metaphor identification.
2- Metaphor interpretation.
3- Metaphor explanation.
Metaphor identification is concerned with the tension that may exist between a
literal source domain and a metaphoric target domain. Metaphor interpretation is
concerned with identifying the type of social relations that are constructed through
them. Finally, metaphor explanation is concerned with the way that metaphors are
interrelated and become coherent with reference with the situation in which they
occur. The analysis in this study is basically conducted within the framework as
surveyed above.

4.4 Data Collection and Classification

The present study investigates metaphors of natural phenomena in the Holy
Quran. These phenomena are used in metaphorical as well as non-metaphorical
contexts. The analysis conducted in this study focuses on the use of these
phenomena in their metaphorical contexts. They are classified in the this study as
follows: 1- metaphors of rain, 2- metaphors of mountains, 3- metaphors of wind, and
finally 4- metaphors of light and darkness. This classification can be shown in
table (1).
Table (1). Classification of Metaphors in the Holy Quran
Type of Metaphor Number of Metaphors
Rain 15
Wind 12
Light 20
Darkness 9
Mountains 5

The distinction between what is metaphor and what is non-metaphor is based on

Charteris-Black CMA approach. The working definition of metaphor , as stated by
above is strictly followed in the identification of metaphor, whenever the meaning of
a word is used in a context that is different from its contemporary meaning , it is
taken as a linguistic metaphor. This can be clarified in the following example:
 The Metaphor of Nature in the Holy Quran… 89

(1) And We turned upside down, and rained down on them stones of baked clay.
15:74
It can be noticed in the above example that rain which is expected to be associated
with water is associated in this verse with stones. The verse above reflects a shift
from the domain of water and fertility which is expectedly related to them to another
unexpected domain of stones and punishment. As a result of the semantic tension
between the two domains, rain is taken as a metaphor
The data investigated in this study consist of 61metaphors. The English
interpretation version of the Holy Quran is based on the translation of Yusuf Ali.
This version is taken in this study because it is the “most popular translation”
(Kidawi,1987,67). There are other two websites which are referred to in this study
for the interpretation of the verses of the Holy Quran. The first is:
[Link]
and the second website is:
http:// www .moysar. com/[Link].
As a corpus-based study, the analysis is based on the collection of metaphors
which are related to nature from the Holy Quran. The main advantage of this
approach is that the linguistic investigation conducted allows for the tools of
descriptive linguistics to be applied to end up with results that can be scientifically
justified and proved. As opposed to the tools of prescriptive linguistics analysis, the
results and conclusions derived from the application of the descriptive tools of
investigation are theoretically deduced and cannot be scientifically
investigated.(Semino 2008; Deignan 2005; Wikberg 2008; Charteris-Black 2004).

5. Discussion and Findings

The following chapter provides an analysis of the metaphorical framework of
natural phenomena as they are classified above. Each section gives an account of the
different types of metaphors, as they are shown in table (1).

5.1 Metaphors of Rain

The metaphor of rain is used is used 15 times in the Holy Quran. As it is said
before, whenever a word is taken as a metaphor whenever it is used in a domain or a
context that is not expected to exist in. As a metaphor, rain is used in the context of
punishment. Instead of being a source of water, life and fertility, it is used a source
of divine punishment for disbelievers. This can be observed in the following
examples:
2- And indeed, they have passed by the town on which was rained evil rain. Did
they (disbelievers): notthen see it (with their ownEyes)? Nay! But they used not to
expect any Resurrection.
25:40
90 Mostapha Thabit Mohamed

3- And (remember)when they said:"O Allah! If this is (the Quran) is indeedthe

truth (revealed) from You, then rain down stones on us from the sky,or bring on
us a painful torment
8:32
4- But those among them who did wrong changed the word that from that that
been told to them
So We sent on them a torment from the heaven in return for their wrong-doings.
7:32
Rain takes different forms such as stones, plague, punishment , parts of punishment
or as wind with stones.
The association of these words with rain leads to semantic tension, as they are
used in a domain where they are not expected to exist in. In other words, these
words are not usually conceptualized in the domain of rain. Rain is usually
conceptualized as falling drops of water and a source of fertility and life. However,
this concept is replaced by an unexpected association of different form, as shown in
table (2) and the above examples.
Table (2). Number of Rain Metaphors Used in the Holy Quran
Source Domain
Target Rocks Punishment Evil Parts of Plague Thunder Wind with
Domain Sky Stones
Rain 3 2 3 2 3 1 1

As the table shows, rain is used 16 times as linguistic metaphors in the Holy
Quran. According to the model of analysisadopted in this study there shoulda
conceptual metaphor that explains these linguistic metaphors and relate them in one
expression. As expressed before (p.8) the conceptual metaphor is the statement that
can be inferred from a number of metaphorical expressions. The linguistic
metaphors of rain, as observed in the above table, reflect different forms of
punishment that are sent to disbelievers. As the table shows, these form are rocks,
plague, parts of sky and evil, As a result, the expression of the conceptual metaphor
that can be inferred from these linguistic expressions is : rain is a source of
punishment and pain for disbelievers. The conceptual metaphor in this expression
subsumes all the different metaphors of rain as forms of punishment for disbelievers.
To conclude, the different linguistic metaphors of rain as forms of punishment for
disbelievers in the Holy Quran are summarized in one conceptual metaphor : rain is
a source of punishment and pain for disbelievers.

5.2 Metaphor of the Mountains

Although the word "mountains" is mentioned 33 times, it is used only 5 times as
metaphors. Mountains which are very huge pieces of rocks and stones, steady,
tough , rigid and deeply rooted in earth are used in unexpected contexts. Mountains
are metaphorized in the Holy Quran as something that is light and weighless that can
be moved easily. In the following examples:
 The Metaphor of Nature in the Holy Quran… 91

5 -And the mountains Shall be moved away from their places and they will be as if
they were a
mirage.
78:20
6- And you will the mountains and think them solid, but they shall pass away as
the passing away
of the clouds. The work of Allah, Who perfected all things verily, He is well-
Acquainted with
what you do.
27:88
7 -When the mountains shall be made to pass away.
81:3
8- And the mountains will be like flakes of wool.
70:9
Mountains are metaphorized as mirage ,as in (5) , clouds, as in (6), moving or
passing objects, as in (7), and light wool, as in (8). These metaphors are used as
signs of the day of resurrection and delineate a picture of the upheaval of that day.
The use of these words with mountains creates semantic tension because it is not
expected for mountains to be associated with mirage or clouds or light wool. This
association results in linguistic metaphors as mountains are described by features
that are attributed to other objects in other domains, as is shown in table (3) :

Table (3). Number of Mountain Metaphors Used in the Holy Quran

The Target Domain
Source Domain Mirage Clouds Light Wool A moving Object
Mountain 1 1 2 1

After identification of the linguistic metaphors related to mountains in the Holy

Quran, the second step that should be taken is to infer the conceptual metaphor. As
surveyed above, the linguistic metaphors of mountains are used as signs for Day of
Resurrection and as well as signs for both believers and disbelievers. Mountains
that are seen as solid and steady objects will be during the Doom Day as light as
clouds and wool and will be as fast as mirage in their movement. Accordingly, these
linguistic metaphors act as warning for disbelievers and guidance for believers. The
statement of the conceptual metaphor that can be inferred from these linguistic
metaphors and embody them can be something like the following: mountains as
moving objects are signs of guidance for believers and signs of warning for
disbelievers.
To sum up, the different metaphors of mountains in the Holy Quran as clouds,
wool, mirage and moving objects are subsumed in one conceptual statement that
involve all of them.
5.3 Metaphors of Wind
Another natural phenomenon which is used in the Holy Quran in a metaphorical
figure is wind. Wind is used as metaphors to achieve two opposing functions. The
92 Mostapha Thabit Mohamed

first function fulfilled is to regard metaphors of wind as a source of welfare, fertility,

and goodness. The second function is to regard metaphors of wind is as a source of
punishment and evil. These two opposing functions can be shown in the following
examples:
9- And it is He Who sends the winds as heralds Of glad tidings, going before His
Mercy. Till when they have carried the heavy-laden clouds, We drive them To a
land that is dead, then We cause water to descend thereon. Then We produce
every kind of fruit therewith. Similarly, We shall raise up the dead , so that you
may remember or take heed.

8:57
10- And We send the winds fertilizing, then cause the water (rain) to descend from
the sky, and We give to you to drink, it is not you who are the owners of its stores
15:22
11- Then, when they saw it as a dense could coming towards their valleys, they
said: "This cloud bringing us rain!" Nay, but it is that (torment )which you
were asking to be hastened!—a wind Wherein is a painful torment!

46:24
12-Or do you feel secure that He will not send you back a second time To sea and
send against you
a hurricane of wind and drown you because of your disbelief? Then you will not
find any avenger therein against Us.?
17:69
In example (9), wind is personified as someone who gives good news for others.
When wind carries clouds to dry or dead land to produce plants and vegetation it
resembles somebody who is sent with good news to hopeless people in order to
renew their hope in life. In (10), wind is metaphorically introduced as a fertilizing
factor as it carries pollens and spreads them on plants of different kinds to cause
them to reproduce. As humans can procreate to keep human race , wind helps plants
and different forms of vegetation to recreate.
Examples (11) and (12) show the other function of wind as a source of
punishment. In (11), wind becomes a carrier of grievous penalty, instead of clouds.
In (12), Wind is described as something that has the power of destruction and giving
punishment. Wind is so strong that it is similar to a supernatural creature who
destroys boats in the sea and drown them. The contrast is quite obvious in the above
examples between the true function of wind as herald of rain and life for barren land
and the metaphorical use of it as a carrier of punishment for disbelievers and
disobedient.
The two opposing functions of wind are expressed 12 times as metaphors in the
Holy Quran. On the one hand, as table (4) shows, metaphors of wind as a source of
welfare and goodness are repeated (4) times, in three times wind is referred to as
“heralds of welfare”. On the other hand, metaphors of wind as a source of
punishment and evil for disbelievers anddisobedients are repeated 8 times.
 The Metaphor of Nature in the Holy Quran… 93

Table (4). Number of Wind Metaphors Used in the Holy Quran

The target domain
Welfare Punishment
Source domain heralds fertilizing punishment Furious person sterile
(‫)ﻣﺒﺸﺮات‬ (‫)ﻟﻮاﻗﺢ‬ (‫)ﻋﺬاب‬ (‫)اﻟﻌﻘﻴﻢ‬
wind 3 1 4 3 1

As table(4) shows, wind is metaphorized as a herald of goodness and as a causer

of vegetation and life renewal of life. At the same time it is metaphorized as carrying
stones as a destroyer or causing devastation and as a person who is very furious and
who is producing loud sounds.
As the metaphors of wind are identified, we should infer a statement that acts as
conceptual metaphor. As shown in examples (9-12) and (table 4), the linguistic
metaphors of wind have two conflicting functions. Wind acts as a source of welfare
and goodness and also acts as a source of punishment. Accordingly, these linguistic
metaphors of wind act as signs of guidance for believers, and at the same time, they
act as signs of warning for disbelievers. The conceptual metaphor that expresses these
two opposing functions can be as follows: wind is a condition of goodness for
believers and a condition of punishment for disbelievers.
The statement of conceptual metaphor as inferred above can embody metaphors of
wind in their two opposing functions assigned to them in the Holy Quran.

5.4 Metaphors of Light and Darkness

The words of light and darkness are used alternatively in the Holy Quran to
indicate the
difference between faith and unfaith, belief and unbelief. Whenever reference is
made to “God”, “faith in God”, ”teaching of God”, or “Divine Books” the word
"light" is used. On the other hand, whenever reference is made to unfaith, disbelief,
and the wrong path the word " darkness" is used.
In the following sections, an analysis of the metaphors of light and darkness will
be provided. In addition, these linguistic metaphors of light and darkness will be
discussed in relation to the conceptual metaphor that can combine all these linguistic
metaphors.

5.4.1 Metaphors of Light

The word "light" is used for 20 time as metaphors . The word "light" is used
metaphorically to refer to many different domains. All metaphors of " light " revolve
round the idea that whenever one has belief in God, His religions, and His books, he
will enjoy living in light. This can be shown in the following table:
94 Mostapha Thabit Mohamed

Table (5). Number of Light Metaphors Used in the Holy Quran

The Target Domain
Source Domain God Islam Faith The Book
(‫) ﷲ‬ (‫)اﻷﺳﻼم‬ (‫) اﻷﳝﺎن‬
Light 3 2 8 Old Testaments New Testaments Quran
( ‫) اﻟﺘﻮراة‬ (‫) اﻷﳒﻴﻞ‬ (‫) اﻟﻘﺮان‬
2 1 4

Metaphors of light are taken from many different domains. As the table (5)
shows, Light is used metaphorically to refer to faith in God for 8 times, to Islam 2
times, and to the Heavenly Books 7 times. God Himself is metaphorized as light and
as a source of light. This metaphor is repeated 3 times.
All metaphors, as shown above, relate light and living in light to the condition
that one should believe in God as God himself is light and He is the source of light.
Moreover, to enjoy living in light, one must have faith in Islam, God' s religion and
all His Books as the following example shows:
13- It is He Who Sends down manifest Ayat to His slave (Mohammad) that he may
bring you out
from darkness into light. And verily, Allah is to you full of kindness, Most
Merciful .
57:9
Enjoying life in light is not only confined to having belief in the Holy Quran but
also to have faith in God's messages and religions. This metaphor is reflected in the
following example:
14 –They did not estimate Allah with an estimation due to Him when they said: "
Nothing did Allah send down to any human being (by of revelation)." Say: "Who
then sent down The Book which Moses brought a light and a guidance to
mankind which you have made into (separate) papersheets, disclosing (some of
them) and concealing much? And you were taught that which neither you nor
your fathers knew." Say: "Allah." Then leave to play in their discussions.
6:91
The Quranic verse states that the verses that were sent to Moses are described as
light for those who believe in them.
The conceptual metaphor that can explain these different linguistic metaphors
can be as follows," Belief in God is light". As faith and belief in God implies that
one should have faith and belief in all religions and different Books, accordingly,
these linguistic metaphors can be interpreted by this conceptual metaphor.

5.4.2 Metaphors of Darkness

Metaphor of darkness exists in the Holy Quran in collocation with the metaphor
of light. In every Quranic verse every mention of the word light is followed in the
same verse by the mention of the word darkness. As light metaphorizes faith and
belief in God, His religion, and His Books, darkness metaphorizes disbelief and
unfaith in God. This collocation can be observed in the following example:
 The Metaphor of Nature in the Holy Quran… 95

15- A messenger who recites to you the Verses of Allah containing clear
explanation that He may take out
those who believe and do righteous deeds, from the Darkness to the light. And
those whoever believes in Allah and performs righteous good deeds. He will admit
him into Gardens under which rivers flow, to dwell therein forever. Allah has
indeed Granted for him an excellent provision.
65:11
The following table shows the distributions of metaphors of darkness in the Holy
Quran
Table (6). Number of Darkness Metaphors used in the Holy Quran
Target Domain
Pieces of Night Unfaith / Disbelief Source Domain
1 8 Darkness

The total use of the word darkness is used 9 times in the Holy Quran. In 8
metaphors, the word darkness is used to refer to unfaith /disbelief in God, as the
following example shows:
16- Allah is the Protector of those who believe. He brings them out from darkness
into light. But as of those who disbelieve their supporters are false deities, they
bring them out from light into darkness. Those are the dwellers of the Fire, and
they will abide therein forever.
2:257
Those who follow The God's teachings and have faith in Him will enjoy light ,
whereas, those who do not believe in God will be led to live in darkness.
In a different metaphor, the word "darkness" has another domain and is used
differently. Darkness is used to describe the faces of those people who do not trust
God's teachings and do evil, as the following Quranic verse shows:
17- And those who have earned evil deeds, the recompense of an evil deed is the
like thereof , and humiliating disgrace will cover them (their faces). No defender
will they have from Allah. Their faces will be covered as it were with pieces from
the darkness of night. They are the dwellers of the Fire, they will abide therein
forever.
10:27
As the verse shows, those people who do not follow the right path of God and
commit wrong doings for others their faces resemble pieces of dark night, awfully
dark.
The above survey of the examples show that there is a close relation between
darkness and disbelief and unfaith in God. Accordingly, the conceptual metaphor
that can be inferred is " disbelief in God is darkness."

5.5 The Key Metaphor

As the above discussion shows , each group of the linguistic metaphors of natural
phenomena is explained by a higher conceptual metaphor that can embody all of
them. As the discussion above shows, there are five conceptual metaphors that have
96 Mostapha Thabit Mohamed

been suggested from the analysis of natural phenomena. These conceptual

metaphors are : 1- Rain is a source of punishment and pain for disbelievers, 2-
Mountains as moving objects are signs of guidance for believers and signs of
warning for disbelievers, 3- Wind is a condition of goodness for believers and a
condition of punishment for disbelievers, 4- Belief in God is light, and finally 5-
Disbelief in God is darkness. To complete this hierarchal model, a key metaphor
should be suggested. The key metaphor suggested in this study to fulfill this job can
be as follows“ natural phenomena are conditions for having faith in God”. This
key metaphor shows that all phenomena of nature in the Holy Quran reflects God’s
greatness. Whenever one has faith in God he will enjoy life which is full of light and
goodness. However, if one lose faith does not believe in God he will live in
darkness and will suffer punishment.

6. Conclusion
The present study has investigated metaphors of natural phenomena in the Holly
Quran. The investigation has been conducted within the framework of (CMA) as
outlined by Charteris-Black (2004; 2005;2006).The study has reached to a number
of conclusions.
The analysis conducted in this study has proved the validity of the application of
(CMA) in the analysis of metaphors of natural phenomena in the Holy Quran and its
adequacy to provide detailed description of the use of natural phenomena metaphors
in the Holy Quran.
The pragmatic component added to (CMA) is essential for the analysis of
metaphor in general. As stated by Charteris-Black, the linguistic, semantic, and
psychological components are not adequate to provide a comprehensive explanation
and analysis for the role of metaphor in discourse. Whereas the pragmatic
component involved in (CMA) can deal with the underlying reasons for the use of a
metaphor in a specific context and accordingly can provide an explanation and a
justification for its use.
The study has assigned 5 classifications for metaphors of natural phenomena in
the Holy Quran. They are metaphors of rain, metaphors of mountain, metaphors of
wind, metaphors of light, and metaphors of darkness. For each set of metaphors, a
conceptual metaphor is assigned to combine the different linguistic metaphors of
each set. The study has ended up with a key metaphor that combines the all different
conceptual metaphors suggested in this study.
 The Metaphor of Nature in the Holy Quran… 97

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 The Metaphor of Nature in the Holy Quran… 99

Appendix
Metaphors of Metaphors of Metaphors of Metaphors of Metaphors of
Rain Mountain Wind Light Darkness
1:59 27: 88 7: 57 1: 257 1: 257
7:84 70: 9 15: 22 5: 16 5:16
7:162 78: 20 17: 68 5: 44 6: 39
8:32 81: 3 17: 69 6: 91 10: 27
11:82 101: 5 25: 48 7:157 14:1
15:74 30: 46 9 32 14: 5
18:40 41: 16 14:1 33:43
18:41 46:24 14: 9 57: 9
25:40 51:41 4: 174 57: 11
26:173 54:19 25: 15
26:187 69:6 55: 46
43:9 67: 17 33: 43
29:34 37: 8
67:17 39: 22
78:14 39: 69
42: 52
57: 9
64: 8
65: 11
24:35
‫‪100‬‬ ‫‪Mostapha Thabit Mohamed‬‬

‫اﻟﺼﻮرة اﳋﻴﺎﻟﻴﺔ ﻟﻠﻄﺒﻴﻌﺔ ﰲ اﻟﻘﺮان اﻟﻜﺮﱘ‪ :‬ﲢﻠﻴﻞ ﻧﻘﺪي ﳎﺎزى‬

‫د‪ .‬ﻣﺼﻄﻔﻰ ‪G‬ﺑﺖ ﳏﻤﺪ‬

‫ﺷﻬﺎدة اﻟﺪﻛﺘﻮراة ﰲ اﻟﻠﻐﻮت‪ ،‬ﺑﺮﻳﺪة‬
‫ﻛﻠﻴﺔ ا‪,‬ﺘﻤﻊ‪ ،‬ﺟﺎﻣﻌﺔ اﻟﻘﺼﻴﻢ‬

‫ﻣﻠﺨﺺ اﻟﺒﺤﺚ‪ .‬ﺘﻢ ﻫﺬﻩ اﻟﺪراﺳﺔ اﳊﺎﻟﻴﺔ ﺑﺒﺤﺚ اﻟﺼﻮر اﳋﻴﺎﻟﻴﺔ ﻟﻠﻈﻮاﻫﺮ اﻟﻄﺒﻴﻌﻴـﺔ ﰲ اﻟﻘـﺮآن اﻟﻜـﺮﱘ‪ .‬واﻧﺘﻬـﺖ ﻫـﺬﻩ‬
‫اﻟﺪراﺳﺔ إﱃ ﺗﻘﺴﻴﻢ اﻟﺼﻮر اﳋﻴﺎﻟﻴﺔ إﱃ ﲬﺲ ﳎﻤﻮﻋﺎت رﺋﻴﺴـﺔ وﻫـﻲ‪ – ١ :‬اﻟﺼـﻮر اﳋﻴﺎﻟﻴـﺔ اﳌﺘﻌﻠﻘـﺔ ‪I‬ﳌﻄـﺮ‪ ٢ ،‬اﻟﺼـﻮر‬
‫اﳋﻴﺎﻟﻴــﺔ اﳌﺘﻌﻠﻘــﺔ ‪I‬ﳉﺒــﻞ‪ ٣ ،‬اﻟﺼــﻮر اﳋﻴﺎﻟﻴــﺔ اﳌﺘﻌﻠﻘــﺔ ‪I‬ﻟــﺮ‪N‬ح‪ - ٤ ،‬اﻟﺼــﻮر اﳋﻴﺎﻟﻴــﺔ اﳌﺘﻌﻠﻘـﺔ ‪I‬ﻟﻀــﻮء‪ ،‬واﻟﻈــﻼم‪ .‬وﻗــﺪ ﰎ‬
‫إﺟﺮاء اﻟﺘﺤﻠﻴﻞ ﰲ ﻫﺬﻩ اﻟﺪراﺳﺔ ﰲ إﻃﺎر ﻧﻈﺮﻳﺔ ﻛﺎرﺗﺮﻳﺰ ﺑﻼك ﻟﻠﺘﺤﻠﻴﻞ اﻟﻨﻘﺪي ﻟﻠﺼﻮر اﳋﻴﺎﻟﻴﺔ )‪.(٢٠٠٥‬‬
‫وﻗـﺪ اﻧﺘﻬـﺖ اﻟﺪراﺳــﺔ إﱃ أن ﻫﻨـﺎك "ﺻــﻮرة ﺧﻴﺎﻟﻴـﺔ ذﻫﻨﻴــﺔ" ﺗﻔﺴـﺮ ﻛــﻞ ﳎﻤﻮﻋـﺔ ﻣــﻦ ﻫـﺬﻩ اﻟﺼــﻮر اﳋﻴﺎﻟﻴـﺔ ‪ .‬ﻛﻤــﺎ‬
‫اﻧﺘﻬﺖ أﻳﻀﺎ إﱃ ﲢﺪﻳﺪ "ﺻﻮرة ﺧﻴﺎﻟﻴﺔ رﺋﻴﺴﺔ " ﺗﻔﺴﺮ ‪I‬ﻟﺘﺎﱄ ﳎﻤﻮﻋﺔ ﻫﺬﻩ "اﻟﺼﻮر اﳋﻴﺎﻟﻴﺔ اﻟﺬﻫﻨﻴﺔ"‪.‬‬