Textual coherence based on the connotation of te central meaning and the sub-connotationin in Surah Al-Ra’d

The purpose of this research is to express the Quranic approaches by addressing the textual relationships in the verses of Surah Al-Ra’d, emphasizing the central connotation and sub-connotation, especially that the marginal connotation plays a very significant role in creating the coherence of the text. In addition, the principle of monotheism from the beginning of the Surah, through words such as: Al-Samawat, Al-Shams, Al-Qamar, Madd Al-Arz, Al-Anhar, Al-Lail, Al-Nahar, Al-Thamarat, Al-Jannat, Al-Aenab, and Al-Nakhil, respectively, meaning the heavens, the sun, the moon, the expansion of land, rivers, night, day, fruits, gardens, vines and palm trees are emphasized. The words that are all small infrastructures and, with their connection, form the main and central infrastructure of the Surah and its main importance, and confirm and emphasize the principle of monotheism and unity of God, where he says: “It is Allah Who raised the heavens without any pillars that you can see, then He rose over the Throne. He subjected the sun and the moon, each running its course for an appointed term. He governs all affairs, and explains the signs in detail, so that you may be certain of the meeting with your Lord. It is He Who spread out the earth and placed therein firm mountains and rivers, and created therein fruits of every kind in pairs. He causes the night to cover the day. Indeed, there are signs in this for people who reflect.” (Surah Al-Ra’d: verses 2 and 3). In the dimension of inter-textual relationships, it is clear that in this surah, through referencing and creating a connection between sub-structures, such as Olaeka and Alladhina, coherence and connection prevails between all the verses of the surah, to the extent that in this way, it is possible to observe the following Buildings such as patience, praying, charity, good end, abode of the hereafter, faithfulness to the covenant, not breaking the covenant are provided.  Sub-infrastructures, all of which require belief in God (monotheism) and the Day of Resurrection (Maad), are both considered as central infrastructures or the principles of religion. The conceptual connection between the verses before and after has been realized sometimes by avoiding direct address and sometimes by the ability to document attributes such as: faithfulness to the covenant, not breaking the covenant, doing the divine command and fearing the Lord, where he says: “those who fulfill the covenant of Allah and do not break the pledge” (Ra’d: 20); ” and those who maintain [the ties] which Allah has ordered to be maintained, and fear their Lord, and are afraid of a terrible reckoning” (Ra’d: 21), then, ” and those who observe patience, seeking the pleasure of their Lord, and establish prayer, and spend from what We have provided for them, secretly and in public, and repel evil with good – it is they who will have the final abode ” (Ra’d: 22). The same is true of relating attributes to unbelievers. Then, vertical relationships (referential relationships), focusing on the relationship of repetition, including the repetition of the word “Allah” (the word of majesty), which is mentioned 32 times in this surah, and then the repetition of attributes or names that indicate the divine essence, plays a role in this context. For example “Say, Allah is the Creator of all things, and He is the One, the Subjugator.” (Verse:16) and “He is the Knower of the unseen and the seen, the All-Great, the Most Exalted.” (Verse: 9). The conclusion of the Quranic verses using these attributes is to emphasize the power and authority of God. In addition, at the end of the verses, the position of the described and the adjective have been changed, and the described comes before the adjective, such as: (Shadid ol-Eqab, Shadid ol-Mehal, Beis al-Mehad, Su al-DDar, Oqbi al-DDar and Su al-Hesab), because its importance is greater and its effect It is more on the receiver. Therefore, repetition is used in order to confirm the desired meaning and its continuity.  This literary aspect, which has appeared in the form of stylistic stimuli, by awakening the awareness of the recipient and increasing the emotional load of the text, gives it an expressive value, such as verse 34: “They will be punished in this life, but the punishment of the Hereafter is more severe, and they will have no protector against Allah.”.  God begins the verse with a nominal sentence, which implies emphasis and stability. Then, because of the horror and fear of promises and threats, he uses the indirect address (lahom = for them). Then, God repeats the word torment twice. Then, God repeats the words of Qaf twice, which speak of strength and intensity, and an explosion full of fear and terror. All these are the cases that are used in the issues of resurrection and the threat of the hereafter, as well as the comparison between the worldly and the hereafter, and this is the most difficult of them, because comparison is one of the tools of intertextual communication, which helps us achieve the coherence of the surah and its connection with other links of the text (internal and repetition in interrogative sentences and nouns and pronouns), and the realization of coherence between all literary elements is achieved in parallel with the impact on the audience.