The Semantic Gap in The Holy Quran: Surat Yusuf as an Example

Abstract

Reception theory has had a great contribution in directing literary studies to pay attention to the reader, as people now see that there is a very important part for the reader when he interacts with the literary story, and that he is an active partner in creativity, and not just a passive receiver. The reader also completes the role of the author through his taste and experience in understanding some vague points which are not clearly revealed by the author. In this sense, the reader plays an active role in the literary process, and participate in its authorship

This new model or this new theory has opened the way for the reader and helped him to exercise his mind, to begin a new stage of interpretive creativity to search for an appropriate interpretation of the writer’s literary creativity, and to assume or estimate some of the events that were not completed for him during the events narrated in the story, as it sheds light on important events, emphasizing the significance of the story and relating its events.

Qur’anic stories are not only an invitation to know more about God, but they are also the best literature based on the method of narration of those events that are sequential to reach an inevitable result, or a desired goal. They elevate noble skills, by arousing the interest of the listener or reader, while enjoying the events of the story that carry noble messages. The story, which revolves as a whole around the issue of monotheism, faith, patience in the face of harm, and good morals... We - in this context - try to shed light on some of the Islam scholars who interpreted the Qur’an and their way of assessing those semantic gaps while interpreting Qur’anic stories, so that it becomes clear to us that they were earlier than others in being able to pay attention and fill those semantic gaps, even if they did not give it a name.