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

Some sciences are the precursors of others And in Arabic literature, rhetorical knowledge that identifies the subtleties, styles and beauties of speech, are helpful to the knowledge that deals with texts and are the tools of their analysis and inference. Jurisprudence, which derives the rules of Islamic law from Qur'an and traditions, requires scientific knowledge and practical application of rhetorical techniques in the religious texts analysis. What can be useful are jurists' objective patterns in these techniques interaction method and how to use rhetoric in deriving commands. This article examines the rhetorical sciences application in jurisprudential interpretive reasoning with a descriptive-analytical method among jurisprudential interpretations and shows in practice how semantics, rhetoric and figures of speech are effective in this field. In semantics brevity, presentation and delay, in the science of expression, all its types, especially figurative expression, irony and exaggeration, are the items that have been shown to influence how to infer.

One of the topics raised in the knowledge of uṣūl or principles (Arabic: اصول) and studies of the Quran is “concise and explanatory” (Arabic: مجمل و مبین) which shows that some of the Quranic rhetoric need an expression to convey the divine purpose with all dimensions and aspects. Hence, there are ways to explain these concises. This article seeks to analyze and review strategies to explain the Quranic concises in the knowledge of uṣūl or principles (Arabic: اصول) and studies of the Quran by descriptive-analytical method. Examining the books of uṣūl from the past to the present shows that the knowledge of the uṣūl of the past has been better in this subject and there was a topic called “explication” (Arabic: بیان) in Usul works, which establishes a connection between explanatory with concise and it has become less prominent today. Attention in the works of uṣūl has been focused on the ways of expressing the verses and the words and actions of the Prophet(PBUH), but this circle is developed in the works of the Quran and relies on various circumstantial evidence in explaining the Quranic concises and there are many Quranic adaptations in them. The studies of the Quran and the knowledge of uṣūl or principles (Arabic: اصول) causes the growth and efficiency of each of them. It is necessary to discuss a new review and change it to “obscurity and explication” (Arabic: إجمال و بیان) and be adjusted in the fields of conceptual obscurity, applicability obscurity and practical obscurity.

The Infallible Imams (‘a.s.) are considered as the true exegetes of the Qur’an who have a central position and part in explanation, propagation and spread of the Qur’anic culture and teachings. Since the comprehension of the meanings of the Qur’anic verses depends on different factors including paying attention to its rhetoric discussions, there is no doubt that scrutiny and research in the rhetoric viewpoints of the Ahl al-Bayt (‘a.s.) enjoys a considerable importance in explaining the meanings of the verses. For long the Shi’a thinkers have made remarkable efforts to comprehend the interpretative traditions and to realize their typology and methodology. With the purpose of explaining the expanse of the level of analyzing the verses by the Infallibles (‘a.s.) the present article intends to investigate one of their methodological dimensions which is emphasizing the structural semantic of the verses, the explanatory methods, and the rhetorical figures as. The outcome of this study is attaining the intellectual system of the Infallibles (‘a.s.) in the structural semantics of the Qur’anic statements and making clear the internal layers and shades by emphasizing the rhetorical purposes of its internal structures and components, as well as paying attention to the devices of trope, metaphor, metonymy, and esthetics of the verses with the criterion of rhetorical figures.

The address and position of Ayāt al-Quran¡ verse 16 to 19 of Chapter al-Qiyamah¡ are among the contentious topics. Determining the type of the speech and the position of these verses have an important scientific and practical impact in the exegesis of the Quran because some scholars referring to the position of the verse accuse Shiites of believing in the alteration and distortion of the Holy Quran which¡ if interpreted properly¡ will reveal the incorrectness of this accusation. In the interpretation of Ayāt al-Quran and determination of the type of speech¡ two major views have been presented. As per the preferred view¡ the Prophet (S) is the addressee of the verses in question. Thus¡ the verses are parenthetical in the chapter and in order for a parenthetical sentence that goes between two verses to be complete semantically¡ it does not need the preceding and following verse to corroborate it. This viewpoint is in harmony with the widely-held opinion of Shia and Sunni exegetes as well as with the context of verses and analysis of details within the text. The present study has¡ with a comparative approach¡ studied the issue from the perspectives of Allamah Tabatabai and Fakhr Razi.

Of great interest to the scholars of ethics and literature has been the concept of speech etiquettes. Speech is one of the voluntary acts of the human beings manifested as a result of his personal motives. The purpose of dealing with speech etiquettes is to provide rules for the proper form of contemplation and subsequently rules for elegant speech. There is an interrelated relationship between the two; as one with elegant thoughts puts his thoughts into elegant words. The present study deals with the significance of speech and the manner of articulation in the view of the holy Quran, the relationship between speech and one’s inner character, as well as the major rules and etiquettes of speech from the perspective of the Quran and traditions.

Metaphor is a simile of which one element is missed and transfers mind from one thing to an amazing one, This library research was conducted to understand the meanings of verses through expression of the eloquence of metaphor and the result shows that eight different types of metaphors are applied in the thirtieth part of the Holy Quran, including Mosarrahe, Maknieh, Morashahe, Tamsilieh, Tabaieh, Aslieh, Enadieh and Takhyiliyeh. Among these types of metaphor, Mosarrahe and Tamsilieh are most used in verses and Enadyyeh is least used. Among the twenty verses which have metaphors in this part, one verse has four metaphors, eleven verses have two metaphors and sixteen verses have one metaphor.

Revelation occasions mean the recognition of temporal, spatial, individual, social, and other backgrounds that have caused the Revelation of a verse or part of a chapter of the Quran, which also include the traditions compiled concerning the occasion of Revelation. Belief in the impact of Revelation occasions on the interpretation of the verses is not in the sense of ruling out thinking about those verses, welcoming their message, and superficiality and narrow-mindedness towards that message; rather, along with using all scientific and rational tools available for interpretation, Revelation occasions should be viewed as an efficient and effective tool, as well. The message of Divine verses is far beyond the limited grounds and individual and temporal connections. Revelation occasions are influential in understanding the circumstantial evidences and corresponding titles to referents, and knowing the Revelation ambience of the verses for implication in expansion and restriction of concepts and opening up new horizons in finding the Quranic implications.Implication of Divine words and verses is far above the rank of partial and particular incidences, and at times takes the interpreter to the gist of the verse, which transcends time and space, by way of decisive annulment of the characteristics of time and space or through proportion of ordinance and subject, lingual analysis, etc