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

Today's cognitive linguistics does not consider metaphor an aesthetic device with a literary application, but it is a means that crystallizes human thought and depicts abstract concepts. Nahj al-Balagha, as the brother of the Quran, is full of abstract concepts that are coherent in terms of content and words, and there is discourse interaction between them. Therefore, by using the theory of conceptual metaphor, we can get a better understanding of the speaker's thoughts. The directional metaphor, as a conceptual metaphor, conceptualizes abstract concepts in the form of six directions which are rooted in the experience and culture of the native speakers on the one hand, and depict abstract concepts on the other. This research aims to investigate the semantic role of the six directions in the wisdoms of Nahj al-Balagha using the analytical-descriptive method based on the theory of conceptual metaphor. Accordingly, it makes the innovative concepts of the destination clearer by using the concepts of the source. The research seeks to answer the question, "How do directional metaphors show the abstract concepts of Nahj al-Balagha's wisdoms?" In conclusion, it indicates that the signs including migration, death, and becoming a chaste angel and the signs including desire, and journey to the afterlife are conceptualized with near and far metaphors. Also, transcendental meanings such as science with action, blind eye, and Islam are depicted with high and highest metaphors and decadent meanings such as lack of heart preparation and not leaving an inheritance have come with the metaphor of turning away.

In validating a view, it is important to reread its intellectual bases. Clarifying the epistemological foundation, as well as analyzing and criticizing its various dimensions, plays an effective role in studying the language of the Quran. Affected by examining the epistemology theory, ascribing the mysteriousness to the language of the Quran becomes doubtful and the underlying epistemic and cognitive bases of the Quran strengthen toward the comprehensibility and certainty of the Quran's language. After a critical analysis of the aforesaid foundation by using exact rational considerations, the weakness of the view of the mysterious language of the Quran has been highlighted in this writing. The method of this paper is documentary-analytical. The findings show that the epistemological basis of the view of "the mysterious language of the Quran" encounters ssistant Professor, serious challenges as follows: 1- concerning the typology of skepticism, it is complex, 2- regarding genealogically, it is a neo-Kantian view, 3- methodologically, it is considered as an approach that is far from any criteria, 4- self-contradiction is its essential feature, 5- its defenses are defective. So, the basis of the view of "the mysterious language of the Quran" is corrupted and rejected.

Understanding the truth of the language of the Qur'an requires complete thinking in the "intratextual" and "extratextual" challenges of this holy book. This article, by entering the field of "hermeneutics", while overviewing this science, has criticized and evaluated the most serious doubts and challenges of "textual hermeneutics" (specifically: philosophical hermeneutics), and tried to solve them with adjusting the view, or rejecting doubts, in order to open the way for a hermeneutic that is compatible with the classic view of Islam on the category of understanding and interpretation. According to the fixed principles and the absolutist nature of the Islamic religion, and the strong rational and narrative proofs, the extreme relativistic view of understanding the meaning in the "modern" period, and some of the viewpoints inclined to it in the "post-modern" period, are in complete conflict with the inherent nature of religion, and contradict God's wisdom in sending the "messaging text of the Qur'an" and the” sending of the Messenger". Therefore, establishing the language of this book on the unclear and shaky principles of understanding in these periods is ruled out. On the other hand, adjusting the view based on absolutist and methodical hermeneutics in the Classical and Neoclassical or even Preclassical periods, is the only way to achieve a suitable hermeneutic for the book of the Qur'an. However, the specific differences between the Qur'an and other books, require the establishment of a "special and appropriate hermeneutic for this book".

Following the spread of renewal thought during the First Pahlavi era, and simultaneously with the changing political and social conditions of society and increasing awareness of the West, a new generation of intellectuals has emerged who, while having abundant access to and study of historical works, are familiar with deeper layers of Western culture and civilization. The present research aims to understand and elucidate the political thought of one of the most influential intellectuals of this period, Seyyed Fakhreddin Shadman, within the theoretical framework of Spragens' internal logic theory to answer the question of how Shadman has explained the crisis of political order and what ideal prescriptions he has proposed for its resolution. The research findings indicate that Shadman's fundamental issue is the cultural-political penetration of Western civilization. In his view, this issue stems from the existence and perpetuation of a colonial and missionary mentality. Therefore, he outlines the renewal and systematic restructuring of Iranian society based on preserving the complete national language (Persian) and embracing Western civilization with caution and inclination as the ideal order, and suggests national education strategies, acquisition of Western civilization prerequisites, lexicography, accurate translation, having the courage to recognize and not fear any thought or belief, and sending Iranian Persian scholars to Europe as solutions to overcome the crisis. These solutions indicate that Shadman links attention to the achievements of human civilization to self-confidence, preservation of authenticity and identity, and by emphasizing the necessity of actively engaging with the West in a scholarly and concerned manner, he underscores the importance of a correct understanding of progressive issues and designing compatible and culturally desired strategies.

An indicative aspect of the wonders of the Qur'an is related to its special expressive structure, which is reflected in the choice of words and expressions, especially in the issues of sexual education, and in many verses of the Qur'an, while using ironic words and expressions, any explicit and polite words have been avoided in these issues. With the aim of exploring these verses, this research has investigated the role of ironic language in Islamic sexual education through the descriptive-analytical method. The results of this research show that in the sexual education of Islam, especially in the verses of the Quran, the way of expression used to raise sexual issues is completely charged with chastity of speech, politeness of speech and utmost politeness, and divine speech is full of eloquence and extraordinary beauty and the selection of words and sentences is allusive in such a way that the divine word is free of any explicit, obscene and ugly words in these matters. This way of expression originates from God's modesty and stardom and is crystallized in the verses of the Quran and should be considered a desirable and important model in the field of educational and moral issues.

The miracle of the Quran is one of the oldest and most frequent issues in Quranic and theological studies. In the meantime, the morphology of Ejaz has received more attention than other dimensions and its understanding is mostly limited to a specific elite audience. This research aims to analyze the qualitative content of a collection of verses containing a dialogue between two opposing and agreeing points of view about the verses of the Qur'an, with a new approach to analyze the quality of the understanding of the miracles of the Qur'an for the general audience. The findings of the research show that the Qur'an relies on the dialogue style in expressing the issue of the verses of the Qur'an and special implications in this context. "Guidance" is the most central feature of this miracle. The specific guidance of the Qur'an is not mere knowledge that is separated from faith and belief, but it is a kind of inner arousal that makes a person believe and yearn for a truth; The nature of this guidance is such that its realization requires and is accompanied by the understanding of the verses of the Qur'an. The verses (miracles) of the Holy Qur'an can be formulated as "repulsive miracles" and "gradual miracles". The manifestation of the repulsive miracle of the Qur'an is in the "lint of the heart" and this phenomenon occurs in the "individual field" and the manifestation of the gradual miracle is in the "distraction of hearts" and this phenomenon occurs during a certain process in the "social field" which can be transformed into a social manifestation. He explained the miracles of the Qur'an. The main factor in this event is emphasizing the "linguistic identity" of the Qur'an through "recitation and listening". "Dialogue with the Qur'an" is a skill that, using it in the right situation, can be an effective method in the appearance of the repulsive miracle of the Qur'an to the general audience and the foundation of its gradual miracle.

In recent years, some dissident authors, including the author of A Critical Review of the Theoretical Fundamentals of Prophecy have presented critical questions and new misgivings about the topics of the language of the Holy Quran by radical and fundamental literature. This article emphasizes a critical analytical approach, in addition to repelling the misgivings of the Quranic language of the questioner and also reveals hidden layers of substantive aspects of Quranic language. These misgivings can be evaluated in three separate aspects. In the first section: To topics such as “Confusion between the lexical and cultural language of the Quran,” “the lack of boundaries between the first audience and the audiences of the later centuries” and “the time and place of revelation as a container of Divine message” and “the correspondence between the language of the messengers” and “their transnational messages” and “sending of the divine messengers to all nations” and “the coexistence of taḥaddī (Arabic: تحدی) or the challenge of the Quran with the Arabism of the Quran and the possibility of taking advantage of its translation”. The detailed answers of the second part can also be found under the headings “the impossibility of benefiting from the translation of the Quran for everyone,” “the inadequacy of translations cannot be reconciled with the understanding of the inimitability of the Quran” (Arabic: إعجاز, ʾiʿjāz), “the time-consuming nature of teaching and learning the Arabic language of the Quran” can be found. In the final aspects, we finish the issue with answers such as “possibility of the ability of the allocation of general rules,” “proportion of miracle with advanced techniques of time,” “relativity of comparison of languages”.

One of the important issues of Quranic sciences that is raised in the continuation of the discussion on the language and philosophy of religion is the language of Quran. Knowledge of the language of the Quran plays an important role in understanding the deep teachings of the Qur'an; Therefore, the study in this field is considered as one of the research requirements; Considering the important role of the family in the well-being and construction of the individual and society and the need to practice the Quranic and Islamic lifestyle, in order to achieve happiness, the researcher seeks to explain the language of the Quran in verses related to the family lifestyle. According to the present study, which was completed by descriptive-analytical method and using library sources, the language of the Quran in this category of verses is multifaceted; That is, Allah the Almighty to explain the family lifestyle and determine how couples interact with each other and parents with children and children with parents, has used various linguistic methods such as: the language of wisdom, the language of legislation, the language of warning, the language of preaching, the language of dispelling doubt, the language of education, the language of reason and the language of affection.

Muslim commentators and lexicographers have not reached a coherent opinion about ṭāghūt, neither from literally, nor semantically, nor figuratively, and this has also caused a lot of confusion about this concept in the exegetical works. Using the etymological method, this article aims to clarify the historical meaning of this concept by illustrating the structure of this word and its origin. According to the research done in this article, it was found that ṭāghut is derived from the common Semitic root "ṬˁY/ṬĠY" which means “to make mistake, go astray”. Based on the use of this word in Jewish Aramaic texts and Christian Abyssinian texts, which are the origin of this concept entering the Arabic language, two references for ṭāghut can be found. The first reference is idols, which is borrowed from the Aramaic language, and the second reference is Kahins (shamans), which is borrowed from the Abyssinian (Geˁez) language. In the Holy Qur'an, the same two semantic spectrums are also reflected; both idol and god-like ṭaġūts are mentioned, and human ṭāghuts (which are shamans) are also mentioned. In addition to these two, ṭāghut is also used in the Qur'an in its general meaning in Semitic languages.

The issue of ownership and governance in the Qur'an is used for God and man, and it may be assumed that "divine and human ownership have the same power and control". This importance made the present article deal with the semantics of the word "property" based on the relationship of cohabitation in the verses of the Qur'an in a descriptive-analytical way. The examination of all the verses of divine property and human property (48 cases) showed; A) God's property in the role of a late beginner with the roots of "SABH", "HAMD", "Barak", "Khalaq" and... and in the role of a beginner with the topics of the resurrection, the establishment of the divine government in it and the giving of punishment to believers and unbelievers with the roots "Baghat", "Aqm" and... have cohabitation relationships. b) In most cases, the human property is accompanied by the passive voice with the roots "at-y", "shiy", "naza", "shadd" and "saf" and c) according to the reviewed verses, the human property is located along with the divine property and In all cases (the ruler of a believer and the ruler of a polytheist), the surrender of property is dependent on God's will and providence.

The language of the Qur'an was criticized specially by orientalists. They had previously proposed the idea of adapting the Qur’an from the Testaments and other holy books. Regarding language, some western scientists believe that the Arabic language of the Qur’an also is not original. Alphonse Mingana (1881-1937) at the beginning of the 20th century considered the Qur’an to be merely an adaptation of the Holy Bible. He claimed the Syriac language played an important role in the foundations of Islam and the vocabulary and grammar of the Arabic language of the Qur'an originated from Syriac. Christoph Luxenberg also referred to the Aramaic language of the Qur’an in his book entitled “Siro-Aramaic Reading of the Qur’an,” published at the beginning of the 21st century. This paper analyses the works of Arab linguists concerning the history and the origin of the Arabic language. It also evaluates archaeological and epigraphic works in this regard. It concludes that the Arabic language existed before the advent of Islam in the Arabian Peninsula, and of course, the Holy Qur'an caused the advancement and evolution of this language.

The issue of translatability and the permissibility of translating the Holy Book of Quran is one of the Quranic issues that has been subjected to analysis by Muslim thinkers and Quranic scholars for a long time. This subject can be examined from the religious and linguistic aspects. Rashid Riḍā has mentioned fifteen reasons for proving that the translation of the Quran is not permissible. He has considered the translation of the Holy Book of Quran as something beyond human ability and also considered it forbidden by Sharia (religion); however, Āyatollāh Sayyid Abū l-Qāsim al-Khoeī believes that the laws and teachings of the Quran are universal and its guidance is general and universal and this Divine Book should be translated into all the living languages of the world in order to use its great and universal truths for those who are not familiar with the language of the Quran. He believes that the translator must adhere to three principles: 1. Adhering to the originality of the appearance (the appearance of a word’s meaning) and what is used by the word's appearance; 2. Coordination of the translated text with nature and intellect; 3. Paying attention to the aḥādīth (Arabic: احادیث, singular: ḥadīth, traditions and narrations) narrated in the interpretation (tafsīr, exegesis) of the Quran from the family of revelation.

Determining the direction of the language is one of the basics of interpretation. In the discussion of the language of the Qur'an, there are many issues, one of which is whether it is spoken or written. In this discussion, they are looking for the answer that the language of the Qur'an has in terms of expression and speech. The meaning of spoken language is to choose a language from the categories of speaking, induction, conversation, and performance, which takes into account the audience and expresses the sentences and phrases in each part in a connected and short way. However, in the written language, the arrangement and order of the words and arrangement of the contents are formed in the absence of the audience and the listener, and its denotative signs are linear. The effect of this discussion is in the interpretation of the Qur'an and in the discovery of knowledge and the general position of religion. In the realm of Qur'an expression, in determining the audience and the level of using evidences and evidences within the text and outside the text. Although this issue has been discussed sporadically in the introduction of many Qur'anic interpretations and sciences since the distant past, it has been raised in the form of linguistic terminology in the contemporary period, and most of the opinions have been raised on the orality of the Qur'anic text. The present research has expressed a detailed opinion about the cleverness of the language of the Qur'an and the proof of this theory by proposing theories and reasons and evaluating the views.

.The Holy Qur'an considers historical events to be of special importance and considers them as sources of knowledge and a source of lessons and sermons. One of the ways to achieve knowledge and understanding is to receive diverse and new ways of language that the Qur'an has considered and used in the process of gaining understanding of its historical propositions. Although the word "history" is not found in the Qur'an, words such as "prophecies", "sunan", "examples", "stories", "hadith" etc., which express the same meaning, are used.Quran is the book of guidance for mankind and nations in the passage of time and in order to achieve its goal of guidance, it uses all the capacities and subtleties of language to achieve its purpose.The upcoming research, with a library study and a descriptive-analytical method, has dealt with the diverse and modern ways of the Quran's language in historical propositions and to the question of what language the Quran is used in historical propositions, in order to achieve guidance goals. Man and society has benefited, he has answered and he believes that although the Qur'an seeks a lofty goal (the guidance of man and society), it does not have a one-dimensional and one-dimensional language and a multi-faceted language in historical propositions from various dimensions and angles, a guiding goal. has realized

Sometimes there are changes in the beginnings of the verses, which some commentators and linguists see as the reason for these changes in the intervals of the verses. Such an analysis raises the question of whether it is possible for God to make a change in the Quran that has only a verbal purpose? This article discusses this: “What are the approaches to this issue?”, “What is the historical trajectory of these approaches?”, “What are the origins, presuppositions, and arguments of each approach?”, and “What are the criticisms of the justification methods and arguments of each approach?" The research method is descriptive in the presentation and explanation of views and analytical in the critical part (analysis of presuppositions and methods of argumentation). The supporters of purely verbal purposes consider verbal aesthetic purposes to be meaningful and believe that there is no obstacle to the will of these purposes without the will of a meaningful purpose. Opponents believe that the absence of a purpose in the intervals of verses is incompatible with the power and wisdom of God. The latter sometimes consider even the changes that occur in ordinary texts without a meaningful purpose to be meaningful in the Qur'an. They regard such a belief as a necessary consequence of faith in the expressive miracle of the Qur'an. The opponents are criticised in two respects: First, it is methodologically impossible to speak about the language of the Qur'an with presuppositions and verbal arguments without phenomenological investigation. Second, it is possible from the argumentation to provide a linguistic explanation for the phenomenon of "interval change with verbal intention" that is compatible with the power and wisdom of God and the miracles of the Qur'an. In conclusion, there is no decisive reason to prohibit will for purely verbal purposes in the Quran.