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

The dispute over mujmal (unclear/comprehensive) and mubayyan (clear) as two attributes of the Holy Quran has been continuing and considerable, and the lack of decent understanding of it has caused objections regarding the existence of inherent ambiguity or defects in the word of God. This necessitates studying and understanding the basis and function of the mujmal and mubayyan in the Quran. By examining the terminology and studying the course of formation and evolution of the term mujmal, from its literal meaning to its contrast with the term mubayyan, and with the help of religious teachings and the semantic principles, we introduce the correct understanding of ijmāl, tabyīn (clarification) and tafsīr (interpretation) of the Holy Quran. As a result, ijmāl in the Quran simply means the conciseness and briefness of the word of God despite the completeness of its meanings, not its being unclear or incomplete. Also, tafsīr means discovering the meaning of the verses by the addressee or clarifying the meaning of the verses for the listeners, and tabyīn is explaining the meaning for the listeners who does not understand the meaning of the words due to the transcendence of the meaning or the lack of its situational context. For the first time, by distinguishing between the specific addressees and the subsequent listeners of each sort of verses, we could show that the brief and concise verses of the Quran were originally clear, complete and plain for their specific addressees, but the same verses may appear unclear to the subsequent listeners and lead them to refer to and ask the real scholars of the Quran (P.B.U.T.); for they can, by their comprehensive knowledge, interpret and explain the case, instance and meaning of all mujmal verses of the Quran for the listeners.

The upcoming research by adopting the combined narrative-argumentative research method as well as descriptive data processing.Analytical and library-software collection of written materials; The author while referring to the layers of ontology and epistemology of the Quran; Explain in detail the epistemic layers of the Qur'an; And in addition to distinguishing between understanding the Qur'an and benefiting from the guidance of the Qur'an; Addressing the special target groups of the Qur'an's epistemic layers, as well as their levels of knowledge and the extent of their benefit from the Qur'anic truths and its guidance; and the methods of achieving that knowledge have been stated. This is done through the classification of verses and the examination of their apparent meanings, interpretations and interpretations. In the following, in the first place, based on traditions, he classified the layers of Quranic knowledge into four main levels (appearance, interiority, limit, and knowledge) and in the next stage, by differentiating between the general audience of the Qur'an (including the guided, the misguided, the angry and the oppressed) and the guided by the Qur'an (Muslims, believers, the pious and the pure); He has explained the characteristics of each of them based on the verses and traditions in terms of the depth of beliefs, adherence to Islamic jurisprudence and moral rules, and proximity to the truth, and has explained the level of benefit specific to each group of Quranic guidance.

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.