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

Among the controversial issues in the field of the language of religion and the Qur'an is the realism/unrealism of the language of the stories of the Qur'an. The unreality of the language of Qur'anic stories has been proposed by some new thinkers including Muhammad Ahmad Khalafullah. In this analytical-descriptive article, while pointing to the unrealistic approach to the language of religion and the historical statements of religious texts in the Western world, Baroosh has explained the point of view of Muhammad Ahmed Khalfullah, and then based on the interpretive opinions of Ayatollah Javadi Amoli, this point of view has been evaluated. The findings of the research are that Khalafullah's point of view is in conflict with rational arguments such as the proof of miracles (away from disagreement and contradiction) and also in conflict with the explicitness of some verses of the Qur'an. In addition to the fact that the stories of the Qur'an in the language of the Qur'an are characterized by some negative and positive attributes (such as the description of truth) which negate the claims of Khalafullah in the unrealization of the stories of the Qur'an and the appearance in their realization.

Some scholars believe religious propositions do not describe objective facts and are not meaningful. So, religious stories do not refer to reality but are told for other reasons and practical aspects are important. Major Islamic thinkers such as Allameh Tabatabai believe in the cognitive dignity of the language of religion. Allameh Tabatabai believes religious propositions are considered meaningful and real, and Qur'anic stories are among the historical propositions that have been expressed as news of past truths or allegories of the true type. This article answers a main question with a descriptive-analytical method According to Allameh Tabatabai, what is the status of Quranic stories in the language of religion? In order to answer this main question, after examining the cognitive status of the language of religion from the perspective of Islamic and Western thinkers, Allameh Tabatabai's views on the cognitive status of the language of religion in the Qur'anic stories are discussed.

The approach of commentators to the interpretation of the Qurʾān is done with different tendencies and methods, and scientific interpretation is one of the most important tendencies. Mohammad Taghi Shariati is one of the pioneers and believers in this interpretive tendency in the present age. His approach to scientific interpretation is influenced by epistemological and intra-religious factors such as the comprehensiveness and miracle of the Qurʾān and the book of knowing it, and extra-religious factors such as the reformist return to the Qurʾān and empowerment against non-religious ideas. Therefore, his approach to the scientific interpretation of the Qurʾān is more in order to use experimental sciences to interpret the Qurʾān. For this reason, special attention is paid to other factors such as revelation, appropriateness of suras, accuracy in literary points and finding the roots of words in choosing the interpretive and customary opinion of the language of the Qurʾān. In this article, while examining these features, the contradiction in accepting the common language and scientific interpretation has been dealt with, and scientific interpretation has been criticized as an interpretive tendency due to its empirical method.

The language of the Qur'an is one of the issues on which various opinions have been raised among thinkers. Some of the Views are as the following: symbolic language of the Quran, poetic language, mythology, allegory, common sense, general custom, and so on. The present study, using a comparative-analytic method, considers the Imamiyyah and Salafi Takfiri groups on this issue, discussing and reasons of these two groups. The common ground between these two groups is that both of them maintain that religious propositions are meaningful. The separating point is that Imamiyyah believe that language of the Quran is understandable by the common people, maintaining that Quran has some interiors that only the Imams can discern it. But on the other side, the Salafi holds that the reason has no role in understanding the Holy Quran and there is no interior meaning and only the literal meaning is valid. This view has some bad consequences such as similarity in the attributes of God with his creatures and his deficiency

The discussion of the place of reason in divine and human knowledge is one of the most challenging topics in the scientific circles of religious scholars, religious philosophers, and especially among the followers of religions. The role of intellect in acquiring knowledge has led to the creation of different sects and schools and thoughts. What is intended in this research is to evaluate the place of reason and its value in the Holy Quran. Does the Qur'an believe in the limitless validity of reason? Or does the Qur'an consider reason as a wooden foot and forbids it not only from entering into religious issues but also from thinking about human issues and problems? Is reason the only tool in understanding religion or is it a reliable source? In the Islamic world, three answers have been given to the above questions in the form of Etzali, Ash'ari, and Shia schools, which have respectively led to the appearanceists (Ahlul Hadith in Ahl al-Sunni and Shia Akhbarists), the Etzali-oriented intellect, and the Shiite-oriented intellect. The degrees of Christianity have also led to the emergence of extreme faith-based thinking and moderate faith-based thinking, and moderate (critical) rationalism and maximum rationalism. In this research, in order to find well-reasoned answers to these questions and to extract the opinions of the Quran, the opinions of the thinker Motahari Muslimi have been referred to. Motahari's opinion, arising from the Quranic point of view about intellect, is that intellect has a high position and can be referred to as pure intellect; that there is no prohibition in the Qur'an for the use of intellect, but intellect is considered as evidence and evidence.

The theory of “negative theology in the domain of Divine Attributes semantics” regards the positive Divine Attributes as negative, and has been admitted by some Shiite traditionists and theologians, including Thaqat al-Islām Kulaynī, Shaykh Ṣadūq, Mullā Muḥammad Ṣāliḥ Māzandarānī, ‘Allāma Majlisī, Qāḍī Sa‘īd Qumī, and Sayyid ‘Abdullāh Shubbar. This article shows that in the narrative culture, only two narrations can be used as evidence for the negative theology in the domain of Divine Attributes semantics; they have been narrated from Imām Riḍā (a) and Imām Jawād (a) respectively. Nonetheless, the examination of their content reveals that the first narration is to reject the attribution of human trait limitations to the Divine Attributes, and the second narration focuses on proving the simplicity of the Divine Essence. In fact, none of these two narrations aim at justifying the view that considers the positive Divine Attributes as negative. This theory is not only incongruent with the Twelver Shī‘a narrative culture but also has some affirmative and confirmative problems that prevent its acceptance.

The possibility of understanding religious texts has always been a concern of theologians, and so far Eastern and Western thinkers have proposed various theories about it. In this regard, there has been a wide-ranging debate among Islamic scholars about the possibility or impossibility of understanding the Quran. What has been the focus of most of the written works is the presentation of evidence to prove the comprehensibility of the Quran. However, before discussing the comprehensibility or incomprehensibility of the Quran, it should be noted that: Whose understanding is the criterion for comprehensibility of the Quran? Understanding which meanings of the Quran is meant? And how much understanding should be achieved? In fact, these questions refer to the components or in other words, the principles of "comprehensibility of the Quran" that must be answered before presenting evidence on the possibility or impossibility of understanding the Quran. Given the importance of this issue, the present study examines the answers to the above questions with an intra-religious approach based on a descriptive-analytical method, and then criticizes the arguments of those who believe in the impossibility of understanding the Quran based on the discussed components.

Among the verses of Hajj, verse 97 of Surah Al-Imran contains key points and teachings about Hajj. Part of the verse refers to the issue of pilgrims' security: With a cognitive approach to the language of religion, anyone who enters the safe sanctuary of God is in complete safety. But from an ignorant point of view, the realization of the verses does not matter much; rather, it seeks to persuade the audience to perform a specific action such as Hajj. One of the necessities of religiosity is to understand the meaning of the speaker of revelation. In order to gain a more accurate understanding of the content of the verse, this study examines the realities of the security of pilgrims in terms of legislation and development in a descriptive-analytical manner and answers to this question: Emphasizing the views of Allameh Tabatabai, does the verse "ومن دخله کان امنا" have a cognitive and factual dignity or does it have non cognitive status? The consensus of commentators, including Allameh Tabatabai, is that the verse expresses a legislative ruling, and some commentators have pointed to the Divine and worldly security of this place. It seems that the verse in question not only emphasizes the legislative ruling on the security of pilgrims; rather, it refers to Genesis security in the hereafter, which is consistent with the narrations of the infallibles (Ma-soumin: p.b.u.h).

A functionalist approach to the stories of the Qur'an has been proposed by some members of the New Etzal movement. Ignoring the realistic aspect of stories is one of the main components of this attitude. In this article, with an analytical-descriptive method, while explaining the functionalist approach (observing the stories of the Qur'an), the relationship between the aims and descriptions of the stories of the Qur'an, which are emphasized in the text of the Qur'an, is dealt with realistically. The research findings show that the descriptions of stories (such as the description of truth and goodness) appear in reality and the goals and intentions of stories (such as establishing the heart of the Prophet, the truth of the claim of prophethood, etc.) in the context of realizing stories. Will be achieved, and the Qur'anic method of narrating stories is clear evidence that the historical accounts of the Qur'an correspond to reality, and the functionalist approach to the analysis of Qur'anic stories is not successful. Keywords: Stories, Realism, Story Objectives, Functionalism, Language of Religion, Neo-Mu'tazilites.

Metaphor is one of the verbal methods to express a particular concept through another one. Lack of proper knowledge of metaphor results in the lack of proper understanding of the text, meaning, and knowledge. The question is whether metaphor can be realized in the language of religion in practical words or not? The answer is that metaphor is not just about meaning. Rather, it exists in religious texts by aligning the calculated order of words and ultimately leads to the realization of practical speech. So, in addition to the beautifying and verbal richness of the text, it also causes an external connection with the outside world and the audience. The most important and remarkable result of the current study is the transition from the stage of meaning to the spirit of the text. Such a process is a dynamic one with the speaker and the listener, also pays attention to the texture of speech.

One of the issues that make the mental efforts of intellectuals and researchers of the Quran to the forefront is the language of the Quran. The background of this issue extends to the very existence of the Quran itself, and it requires a deep deliberation to unveil its face. So far the linguistics of the Quran has been extrapolated and has not studied or explored the Quran within itself and it is inadequate to say that we have become so engrossed in "language" that it has been forgotten that it is a search for the "language of the Quran" rather than "human language". The governing framework in this paper is reviewed and analysis of different approaches on the language of the Quran and finally by obtaining the Quran's view of these approaches; therefore, first the approach is analyzed, then we collect the verses that have been described as clearly or in some way about the above approach, and then we have inquired about the Quran according to all the verses. The Quran, through the studied approaches, rejected some, and in some cases it has found it inadequate but insufficient.

 Qur’anic stories are mentioned in various places and styles. This dispersion and the variety of the narration styles of the discourse of the ayahs might evoke in the mind of the audience the doubt about the existence of conflict in the Qur’anic text. However, using some contextual evidence, it is possible to respond to the doubts raised concerning the historicality of the Qur’an and its being a literary and rhetorical text and to attempt at rejecting the claim. The hadiths attributed to the Infallibles are considered to be detached contextual evidence that play an effective role in explicating the divine ayahs. However, considering the possibility of the creeping of Isra'iliyyat into the sources of hadiths, the referral to hadiths has become problematic, setting the grounds for the assumption that Qur’anic historical stories are merely literary and rhetorical. On the other hand, as one can observe various instances of commonalties between Qur’anic stories and historical narratives, given that sometimes the missing links of stories are found in history, the use of historical data in the interpretation of the stories of the Qur’an appears to be helpful and to greatly aid in responding to doubts by those who consider a literary approach and text analysis the only way to understanding the Qur’an. The present descriptive-analytical study thus, through reflection on the ideas of Muslim thinkers, especially Ayatullah Javadi Amoli, addresses the key question that "how the function of hadiths and historical narratives in the criticism of the modern literary reading of the Qur'anic stories can be validated".

One of important principles in commentary of the Holy texts is meaningfulness or meaninglessness of religious statements to the extent that if such statements were meaningless and they just expressed believers’ emotions, it wouldn’t achieve precise and perfect understanding of divine verses by relying on them. But if such statements view meaningful, this aim will achieve. This issue has mainly been raised on the Old Testament and the New Testament. This has been reached to the Quran text by some contemporary writers. According to practical theory of meaning, every word in its application field views meaningful. As a result, religious statements in their application field will be meaningful. This research has been done by a library methodology and analyzing the data and various theories in the field of meaningfulness of Quranic statements. Different evidences have been applied in order to explain and to prove the meaningfulness of Quranic statements. These evidences are intra-textual (Quran & traditions) and extra-textual (intellectual & speech). Therefore, Quran statements are meaningful and near to reality.

The meaning of the Religious language is one of the important topics of philosophy in this period. Philosophers have studied this issue seriously and different views, such as Ineffable, theory of negative theology, Metaphor theory, Mystical transcendence theory, Theory of functionalism, Semantic Theory, have raised. In the meantime, some researchers studying the works of Mulla Sadra as one of the most important philosophers of Islam have tried to extract his views on the religious language. The result is that he believes that religious language is layered. Mulla Sadra's approach in religious language is defining of words and he is not taking away from the original meaning. This article examines Mulla Sadra in the language of religion. In the language of religion the sense of the divine attributes with emphasis on the divine attribute and analysis of the semantics of the language of religion in the realm of resurrection are studied

There are a variety of opinions as to how to speak of God and religious language in revealed scriptures. The chief ideas raised in the west are: theory of logical positivism that holds religious language is nonsense, theory of non-intelligibility of religious language, symbolic language, negative theology, analogy and functionalism. Criticizing these views, the result obtained in this article is that when we speak of God the words applied to God have the same meaning as applied to human, i.e., they are univocal. However, attributes applied to God metaphorically, like wrath, are applied to God because of their functions. The acceptable opinion about revealed attributes (al-Sefat al-Khabariyah) is metaphor according to internal and external evidences. Finally, revealed scriptures, though use metaphor, have the very common meaning.

The language of the Quran is an issue which has been under the focus of scholars and Quranic researchers both in recent times and the past. However, following the debates on the ‘philosophy of religion’ and ‘body language’, this issue has been investigated more extensively. In this context, ‘language’ refer to ‘making someone understand something and reaching a mutual understanding’ and the phrase ‘the language of the Quran’ denotes how the Quranic sermons are made and this is the issue about which Muslim scholars have various understandings. The debates on the ‘language of the Quran’ have given rise to the conclusion that the language of this holy book is multi-layered and, of course, some Muslim scholars have acknowledged this idea as well. In fact, the present article in intended to deal with ‘the language of the Quran’, ‘its role in understanding the Quran’, ‘the background to this debate’ ‘a review of the prominent views on this issue (common parlance and technical parlance) and presentation of a reasonable outlook on this issue.