جستجوی مقالات مرتبط با کلیدواژه "استفهام" در نشریات گروه "علوم قرآن و حدیث"

The Holy Quran, as a divine book and the ultimate miracle, bears the responsibility of guiding and directing humanity. This literary miracle, which is unparalleled, employs various wise and intelligent methods to achieve its crucial mission. Among these stylistic approaches, the use of interrogative style stands out. Remarkably, out of the 114 chapters in the Holy Quran, only 18 chapters lack interrogative sentences. Recognizing the significance and role of questioning in discovering truth, the author has chosen to explore the interrogative sentences in the first Juz' (section) of the Quran for research purposes.This study employs a descriptive-analytical method and examines the literary beauty of these interrogative sentences at three levels: grammatical, rhetorical, and visual imagery. The findings of this research can contribute to updating the Quranic messages in a more practical and relevant manner, enhancing the sublime content and themes of the Quran in today's world. Additionally, by utilizing the radiant messages within the Quranic interrogative sentences, the value of questioning and seeking answers becomes evident across various dimensions: belief, knowledge, education, and culture.

One of the beautiful aspects of the Holy Quran, which is evident in its verses, is artistic imagery. The Quran creates images with words that have spirit, life, and dynamism, so that through these images and artistic beauties, lofty human themes can be beautifully presented to the audience. In fact, Quranic imagery is the embodiment of Islamic thought. The Quran directly targets the three aspects of human beings - actions, insights, and inclinations - through images. This research, using a descriptive-analytical method, has investigated the artistic imagery in the interrogative sentences of the first ten chapters of the Holy Quran and has attempted to reveal the aesthetic aspects of these sentences and the capability of artistic images in conveying the Quran's message to the audience. It also answers the question of how God, the Exalted, has utilized artistic techniques in these sentences and what the function of artistic imagery is in the discussed verses. The findings suggest that artistic imagery in the Holy Quran is a powerful tool for stabilizing meaning and making it tangible and sensible in the minds of the audience.

Interrogation is one of the styles of composition which, in addition to its true meaning, has secondary meanings, whose use in words conveys broad and influential meanings to the audience. One of the ways to understand the verses accurately is to discover the secondary meanings of questions. Interrogation is a very useful, beautiful and effective style in the science of rhetoric, which the eloquent theologian conveys the desired meaning to the audience by using it in a timely and appropriate manner. In Surah Malik, 16 different styles of questioning are used in the meanings of rebuke and threat, denial, etc., and the Qur'an uses questioning as an eloquent word to express the state of deniers and those who mock God's punishment in secondary meanings. Is. In this article, with a library and descriptive method, a comparative study of the secondary meanings of interrogating is done from the point of view of Allameh Tabataba'i in Tafsir al-Mizan as a Shiite commentator and Ibn Ashur in Tafsir al-Tahreer and Al-Tanwar as a Sunni commentator. The points of commonality and difference of these two commentators have been stated. In a comparative study between Allameh Tabatabai and Ibn Ashour, it seems that Allameh Tabatabai explained and examined the secondary meanings of interrogatives along with other evidences in the verses to explain the verses, but Ibn Ashour only focused on the aspects of morphological, syntactic, rhetorical and literary analysis of the verses. It is detailed and detailed.

Interrogative constructions or Istifham are among aesthetic Qur'anic styles employed to convey the truth and inform the audience. Predominantly, Qur'anic interrogatives imply goals and intentions beyond actual questions. Rhetoricians have associated several secondary meanings with istifham, including denial, derision, surprise, assertion, curtsy, intimidation, abasement, deprecation, caution, persuasion, pray, censure, mention, explain, evenness and negation. This study adopts a comparative method to investigate the views of al-Zamakhshari and Allama Tabataba'i regarding the comprehension of interrogative constructions in the Qur'an. Although, both exegeses render close interpretations of the secondary meanings of interrogative constructions, a few variations can be detected. Such variations as different interpretations and discounting of a secondary meaning by one or both exegetes. Certain factors can contribute to such different interpretations, the most important ones having to do with, inter alia, speech style, semantic and grammatical ellipsis, and target audience.

Question and questioning has allotted a great portion in human interactions to itself. For this issue, the category of the artistic or rhetorical question has been stated and it can be observed its role in different grounds especially in the argument of delivery subject and education. Therefore, it seems that the more accurate examination of this issue especially in the Quranic studies creates a better understanding of the noble Quran teachings. So with studying some verses of the holy Quran which God as a speaker has put human in a question position, this paper examines the topic of questioning in these verses and answers such as “whatness” of the dimensions and angles of God’s questioning in the noble Quran, the way to apply it in the direction of God’s intentions and its position in the noble Quran.The base of this attitude consists of the rhetorical questions and the concepts relating to it. It will be investigated the questions which are used in Sūrah Yāʾ-Sīn as a case study and this result is obtained that God has presented questions in the form of the artistic questions with the several rhetorical aims and He has not stated them as a tool to get information. So God can be counted (viewed) as a great questioning with the purposeful questions.

Interrogation is the most importatnt construction methods in Qurān and semantics topics in rhetoric and always has been paid to the its verbal and conceptual structure in Interpretations in particular in "Kaššāf". Hamza Letter is the basis of the Stylistics interrogation and this letter has the most repeated in Qurān. zamaḫšary implys to the the actual interrogation and virtual interrogative in his Interpretation and he enumerated over sixteen means for hamza more than erlier scholars and appointed Interrogations index just for a small number
Zamaḫšary thinks the combination of hamza and rejection letter sometimes is a realizable meaning and sometimes is a statement meaning. zamaḫšary implys to estimation of hamza befor "hal" and the warning combination " ҆alā" that is a combination of hamza and "lā" the rejection letter, also he thinks hamza is the basis of the interrogation tools and always has been in estimation. Most usage of interrogation according to zamaḫšary is denial, statement, and surprise which have most repeat in Qurān. He likes ğurğāny propound the importance of the subject or object presented after interrogation. Zamaḫšary is the first of those who disagreed with sybawyh and scholars about primacy of hamza letter. He imparts from delet and mention and mitigate and saturation of hamza about difference readings in his Interpret rhetorical, also zamaḫšary thinks the connected or disconnected ( ҆am) letter is indication of hamza letter in sentence.

The present article examining “interrogation” and its secondary meanings in Arabic and Persian rhetoric found that there are repeated results and even examples given in these works. After summing up and removing repetitive cases, we concluded that secondary meanings of interrogation in Arabic rhetorical books are common in 35 cases and in 32 cases in Persian rhetorical books.
This is while through studying Persian poetry and literature we can come across cases that cannot be categorized in any of the categories mentioned in Arabic and Persian works hence require being assigned a new category. Among them, Hafez has achieved different results through the blessing of Holy Quran. In other words, mastering the rhetorical methods of the Holy Quran and inspired by its question-making techniques, Hafez was able to use his questions in meanings and titles that have not been previously applied in other rhetorical books and Persian literature. Therefore, based on his sonnets, we can add to the number of secondary meanings of interrogation and finally considering the method of scientific entitling, we can offer new titles and define them. In the present research, we studied sonnets of Hafez and found 615 questions, 4 of which have been used in real meanings. We classified other questions in 59 titles and in order to explicate and compare Hafez's question-making techniques with the Qurans, in each title we mentioned one Quranic ayah and one couplet from Hafez.

Most of the Quranic arguments are implicit. For this reason one need to analyze the arguments in order to know the premises, major and minor terms and the mode of the argument used. Familiarity with modes and forms of Quranic arguments is particularly essential in identifying the occasions of demonstration and the embedded premises in the arguments. Like the treatment of the rational and verbal frames of argument, the study of the modes and styles of the statement is also related to the verbal forms of arguments and thus it is a formal discussion. As Quran is of highest degree of eloquence and articulacy, it is a perfect and excellent pattern in the use of the various styles of articulation to achieve different purposes and so it can be used as an inspiring source of reinterpretation of a variety of styles used in the arguments. Accordingly the present article is to survey the most common Quranic styles and forms of used in favor of or against a position taken in midst of holy verses.