جستجوی مقالات مرتبط با کلیدواژه « metonymy » در نشریات گروه « علوم قرآن و حدیث »

Looking at the manifestation of the ayahs of the Holy Qur’an in the works of the Persian poets and writers, one can realize Rumi as leader in using the ayahs of the Holy Qur’an in a variety of ways in his Masnavi. Metonymy and its different forms are among the most important and effective literary structures and devices in the science of rhetorics, which have been used in various forms in the Holy Qur'an, facilitating the understanding of the concepts. The present research deemed significant due to the high frequency of metonymy and its variety of styles in the Holy Qur’an as well as the deep meanings conveyed using it, the understanding of which is a prerequisite for an in-depth understanding of the word of God. Thus this article extracted, by means of a descriptive-analytical method, verses from Masnavi whose forms of metonymy have been formed under the influence of ayahs of the Holy Qur’an, and explored the ways in which Rumi was influenced by, and hence interpreted, the Qur’an in terms of his application of metonymy in Masnavi as well as it its various semantic aspects and rhetorical mysteries. The results show that the rhetoric of the Qur’an, in addition to its effect on the thought and language of Rumi in Masnavi, has also played a significant role in the evolution of types of metonymy in Masnavi.

Semiotics has a prominent effect in analyzing the unaddressed dimensions of texts. In this system, codes are of particular importance. In this regard, Roland Barthes's views are more credible. He divides codes into five types: proairetic, hermeneutic, symbolic, semantic, and cultural. This categorization allows for a solid analysis of the underlying and secondary layers of the text. In the present article, using Barthes's sign theory, the story of Prophet Adam in the Qur’an was examined and analyzed by looking at the views of Shiite exegetes to reveal the secondary intentions of retelling this religious narration and the direct effect of the narration in reproducing different meanings. The results show that the reflection of cultural codes in the relevant ayahs indicates the widespread expression of religious ideology and intertextuality to advance the narratives. Hermeneutic codes have been effective in discovering the ambiguous dimensions of narrative for angels (at the first level) and for the audiences (at the secondary level). Dualistic confrontations in symbolic codes have focused on the constant confrontation of good and evil. The analysis of the semantic codes in the ayahs shows that the narrator, using religious words and phrases, has described his preferred signification system and has introduced the characters of the narrative with the aim of strengthening the audience's range of insights. Also, proairetic codes have been desirably effective in representing the quality of the epistemological developments of Adam (UHBP) and Eve.

The language of religion is among topics of the philosophy of religion and its origin is the critical thought of the western world thinkers on sacred texts that led to advent of the language of Quran through its entry to Islamic world. Considering the entrance of this critical viewpoint to Islamic societies and the Quran, discussion about the truth of language of Quran and the views of Islamic thinkers in this field become significant.
In this article, after designing basic questions about language of Quran and examining its components in the works of Rumi, it becomes clear that language of Quran is, from his point of view, a “combinatory, meaningful, cognitive and normative language”; though in some of his epistemological interpretations, he has a deconstructive approach. Rumi describes the Quranic words as created words for general meanings; hence, using the theory of spirit of meaning, he explains similar verses of Quran and by extending this theory to other verses, he develops the meanings and examples of Quranic verses.