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Myth in the Holy Qur’an | ||
| Quran and Religious Enlightenment | ||
| مقاله 7، دوره 1، شماره 1، مهر 2020، صفحه 85-100 اصل مقاله (395.27 K) | ||
| نوع مقاله: The scientific research paper | ||
| شناسه دیجیتال (DOI): 10.30473/quran.2020.7751 | ||
| نویسنده | ||
| Jaafar NekooNam* | ||
| Professor of Quranic and Hadith Sciences, Qom University, Iran | ||
| چکیده | ||
| In the Qur'anic view, the main mission of the prophets and their heavenly books is preaching. If the Qur'an, in some cases, deals with any subject, it has only a preaching approach. If we look at the Qur'an as a book of preaching, we sometimes come across verses that seem untrue: such as the imprisonment of a people called Gog and Magog behind a dam until the Day of Judgment or the dropping of meteors to drive demons out of the sky. Allameh Tabatabai considers these two as untrue and considers the relevant verses as permissible. However, all the commentators of the Qur'an, in the last fourteen hundred years, have all considered these verses to be true, and it is a difficult claim to claim that they misunderstood the Qur'an. The competitive theory, which is discussed in this article, is that those are myths, and in preaching, there is nothing wrong with using the myths of the audience as a tool. This theory, while leaving the verses of the Qur'an on their apparent meaning that all commentators have understood over fourteen centuries, also proves the legitimacy of the Qur'an. | ||
تازه های تحقیق | ||
Based on the above, a few points can be obtained: First, the Qur'an calls itself a book of sermons. Therefore, we, as readers of the Qur'an, need to be in a position to receive divine sermons from the verses of the Qur'an, not to discover historical or scientific events. Because in the Qur'an, the audience's promises have been used in expressing sermons. Therefore, the historical and natural verses of the Qur'an only reflect the Arab promises of the Hejaz of the time of the Prophet (PBUH), which may be untrue and false. However, the Qur'an is not in a position to confirm them so as not to undermine the legitimacy of the Qur'an. Second, using the audience's stories and promises to instill purpose and preaching, even if mythical, is a rational practice. Therefore, the assumption that mythical themes are mentioned in verses. | ||
| کلیدواژه‌ها | ||
| Sermon؛ Myth؛ Allegory؛ Metaphor | ||
| عنوان مقاله [English] | ||
| جایگاه اسطوره در قرآن کریم | ||
| نویسندگان [English] | ||
| جعفر نکونام | ||
| استاد علوم قرآن و حدیث دانشگاه قم، ایران. | ||
| چکیده [English] | ||
| موعظه در فرهنگ قرآنی، رسالت اصلی انبیاء و کتب آسمانی برشمرده شده است. ثمره موعظه‌ای تلقی کردن قرآن، آنجایی به‌طور برجسته آشکار می‌شود که به آیاتی خلاف واقع برمی‌خوریم؛ نظیر محبوس بودن قومی به نام یأجوج و مأجوج در پشت سدی تا روز قیامت و یا افکندن شهاب‌ها برای راندن شیاطین از آسمان. علامه طباطبایی این دو را خلاف واقع می‌شمارد و آیات مربوط را بر مجاز حمل می‌کند. این در حالی است که مفسران طی چهارده قرن گذشته، همگی این آیات را بر حقیقت حمل می‌کردند و ادعای اینکه آنان قرآن را اشتباه می‌فهمیدند، دشوار است. نظریه رقیبی که در این مقاله به آن پرداخته می‌شود، این است که این موارد، اسطوره‌اند و در یک بیان موعظه‌ای هیچ اشکالی ندارد که از اسطوره‌های مخاطبان استفاده ابزاری شود. این نظریه، ضمن باقی گذاشتن آیات قرآن بر معنای ظاهری‌شان که تمام مفسران طی چهارده قرن فهمیده‌اند، حقانیت قرآن را نیز ثابت می‌کند. | ||
| کلیدواژه‌ها [English] | ||
| موعظه, اسطوره, تمثیل, مجاز | ||
| مراجع | ||
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The Holy Quran. Aghaei, Mohammad Reza, (1388 AH), "A Study in the Flow of Contemporary Interpretation with Emphasis on the Viewpoint of Muhammad Ahmad Khalafullah". Journal of Science and Knowledge of the Holy Quran. No. 5, pp. 121-135. Ibn Abi Hatam, Abdul Rahman ibn Muhammad, (1419 AH), Tafsir Al-Quran Al-Azeem, Riyadh: Nizar Mustafa Al-Baz School. Ibn Ashur, Muhammad ibn Tahir (undated). Tahrir and Enlightenment, Beirut: Institute of History Argon, Mohammad, and Hashem Saleh, (2001), The Qur'an from the Interpretation of the Inherited to the Analysis of the Religious Address, Beirut: Dar Al-Tali'a. Amin, Mohammad Reza, (2014), Realization of news statements of the Holy Quran and its role in interpretation, Ph.D. thesis, Imam Khomeini Educational, and Research Institute. Burqi, Ahmad ibn Muhammad ibn Khalid, (1330), Almahasen. Tehran: Islamic Books House. John Hick, (2000), "Jesus and the World Religions", translated by Abdolrahim Soleimani Ardestani, Haft Aseman, Vol. 6, pp. 183-204. Hamed Abu Zayd, Nasr, (2014), Innovation, sanctions, and interpretation. Translation of renewal, boycott, and interpretation by Mehdi Khalaji. USA: Mighty School. Khalafullah, Muhammad Ahmad, (1999), Narrative Art in the Qur’an. London: Sinai, Arabic Publishing. Rashid Reza, Mohammad, (1990), Tafsir Al-Quran Al-Hakim (Tafsir Al-Manar), Egypt: The Egyptian Public Library. Zamakhshari, Mahmoud, (1407 AH), Uncover mysterious facts about the download, Beirut: Dar Al-Kitab Al-Arabi. Saeedi Roshan, Mohammad Baqir, (2004) Analysis of the language of the | ||
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