نوع المستند : علمی ـ پژوهشی
المؤلفون
1 طالب دكتوراه في فرع اللغة العربية وآدابها، جامعة خليج فارس، بوشهر، إيران
2 أستاذ مشارك في قسم اللغة العربية وآدابها، جامعة خليج فارس، بوشهر، إيران
3 أستاذ في قسم اللغة العربية وآدابها، جامعة شهيد تشمران أهواز، أهواز، إيرانr
المستخلص
الكلمات الرئيسية
الموضوعات الرئيسية
عنوان المقالة [English]
المؤلفون [English]
The Noble Qur’an is a book of extremely eloquence, rhetoric and miracles, and this book is filled with comprehensive and preventative methods to clarify the desired meaning and deliver it to the addressee’s minds. Surprise refers to an event that a person did not think and happened to him unexpectedly. Therefore, Surprise is an action whose purpose is to utilize the negligence of others by directing a quick and strong strike at a specific place and time so that the addressee does not have a chance to thwart the plans or counteract. In this article, we chose the topic of “surprise” in the Noble Qur’an to study the methods and contexts that we encounter regarding surprise, to see why these methods are differed, clarifying the goals and purposes of objectives each word related to surprise in this book by the descriptive-analytical method and by using the statistical method.In this article, we analyzed the sounds of the words of the surprise mentioned in the Qur’an, including “baghta” 13 times, and the sudden “iidha” mentioned 47 times, and we continued the research by analyzing the letters, words, structures, verses and surahs that these two words came in their context to see the goals, purposes and connotations each of these two words is in the context in which it came, and to explore why one of them does not alternate another one. The most important achieved results are that “baghta” was used in most verses to explain the surprise of the infidels and hypocrites when the torment seized them, especially the torment of death and doom and the torment of resurrection, but “iidha” was used in most of the verses to explain the miracles of the prophets and the breaking of the covenant of the infidels and their denial of the blessings of God Almighty and their heresy. Likewise, the main purpose to use the term “baghta” in the verses is to advise people to watch and learn from the ungrateful and oppressive people and their fate, but the main purpose in the verses contained the term “iidha” is to intimidate people from sin and encourage them to do good.
Key words: The Noble Qur’an, the Qur’anic discourse, stylistics, indication, surprise.
Introduction:
In this study, we want to analyze the verses about surprise with “iidha” and surprise with “baghta” in the Holy Qur’an so that we can obtain the meanings inherent in each word and its style and compare the extent to which these meanings differ according to the addressee to whom the surprise with “iidha” and surprise with “baghta” came.
Materials & Methods:
In this article, the authors have analyzed the topic of the article with a descriptive and analytical method, and while examining its fine points in the Holy Quran, they have used other sources in Arabic literature, including grammar, rhetorical and commentary books, to achieve the desired results. So we followed the stylistic approach, which is an approach that seeks to reveal the levels of the text and its connotations. The stylistic approach makes language a building for its study and creates a deep vision of the text. The research is a stylistic study of the Qur’anic verses that comprehensively surprise, and the research tool is extrapolating the interpretation of the Qur’anic verses related to the topic.
Discussion & Result:
What caught our attention in this topic is the multiplicity of methods of surprise with “iidha” and surprise with “baghta” in the Holy Qur’an and the words and expressions that suggest the meaning of surprise with tow words in this book, so that it makes the recipient think about the reasons that led to the use of each of these words in certain methods within specific speeches and the use of others within specific methods and speeches.
We assume that in the Holy Qur’an, surprise with “iidha” and surprise with “baghta” came, so that each of them employs specific purposes. Surprise with “baghta” as if it indicates special surprises such as torment, destruction, and resurrection, but surprise with “iidha” as if it indicates a broader field and circle of matters, and it refers to earthly and hereafter actions, whether good or evil.“baghta” and “iidha” have a common meaning in explaining the meaning of surprise, but they differ in some ways in the Holy Qur’an.The substance and derivations of surprise with “almubaghata” are not mentioned in the Holy Qur’an except the word “baghta” as it is mentioned 13 times in the accusative case in each of the verses in which it is mentioned. The linguistic meaning of the word “baghta” according to what has been said in linguistic dictionaries and interpretation books, is confronting something all at once and without an apparent introduction, meaning that surprise has precedents but the person being surprised does not realize them.The surprise with “baghta” mentioned in the Holy Qur’an aims to explain a special type of surprise, meaning that surprise with “baghta” is a special type of surprise, which are those events and incidents that lead to the suppression of the polytheists and infidels who do not back down from their temptation until the moment of death, when the torment of death or the hour of death comes to them and their God takes them. Because of their evil deeds, they find no escape, and then they seek help from their God, but they find no helper or seeker of help due to their clamor.Surprise with “baghta” in the Holy Qur’an is general in terms of mentioning the attestation, because the attestation of this word is the infidels, the oppressors and others, but in terms of its inclusion of various topics it is specific because it came only to clarify and mention the torment that comes to this class and not others. As for surprise with “iidha”, unlike surprise with “baghta”, it is specific when credibility is mentioned, but it is general in all topics. In terms of their occurrence, surprise with “baghta” occurs suddenly, without delay or deliberation, but surprise with “iidha”, occurs in different situations. It can be without a deadline or wait, or it can be achieved as a consequence of the action that preceded it.
الكلمات الرئيسية [English]
سبک شناسی غافلگیری در قرآن کریم
اسحاق صادقی[1]
سید حیدر فرع شیرازی[2]
رسول بلاوی[3]
حسین مهتدی[4]
ناصر زارع[5]
چکیده
قرآن كريم کتابی بسیار شیوا، رسا و معجزهگر است، این کتاب سرشار از روشهای جامع و کاملی برای بیان معنای مورد نظر و رساندن آن به ذهن مخاطب است. غافلگیری آن است که شخص از قبل فکر کاری را نکرده باشد و غیر منتظره برای او اتفاق افتاده باشد. پس غافلگیری در واقع کاری است که هدف آن بهره برداری از سهل انگاری و غفلت دیگران است، به طوری که شخص با انجام یک کنش سریع و شدید در یک مکان و زمان خاص، هیچ مجالی به طرف مقابل برای خنثی کردن برنامه ها و واکنش نمی دهد. در این مقاله، ما موضوع "غافلگیری" را در قرآن کریم انتخاب کردیم تا روشها و زمینه هایی را که در مورد غافلگیری با آنها روبرو هستیم بررسی کنیم و ببینیم چرا این روش ها در این کتاب متفاوت هستند، و اهداف و مقاصد کلماتی را که بر غافلگیری دلالت دارند، با روش توصیفی- تحلیلی و با استفاده از روش آماری در این کتاب تحلیل و تبیین نماییم. در این مقاله ما كلمات بیانگر معنای غافلگیری لفظی را در قرآن کریم که شامل کلمه "بغتة" و "إذا" هستند و اولی 13 بار و دومی و 47 بار ذکر شدهاند، مورد تجزیه و تحلیل قرار دادیم، و به بررسی حروف این دو کلمه و ساختار آیات و سورههایی که این دو کلمه را در متن خود دارند پرداختیم تا اهداف، مقاصد و دلالت هايي را كه هر یک از این دو کلمه در آن زمینه آمده است بررسی کنیم و ببینیم و چرا یکی از آنها در جای دیگری بیان نشده است. مهمترین نتایجی که ما بدست آوردیم این است که: "بغتة" بیشتر به صورت خاص برای توضیح تعجب کفار و منافقین هنگام عذاب، خصوصاً عذاب مرگ و فنا و عذاب قیامت مورد استفاده قرار گرفته است، اما "إذا" بیشتر به صورت عام برای توضیح تعجب از معجزه انبیا و پیمان شکنی کفار و انکار نعمتهای خداوند متعال و شرك ورزيدن منافقين کار رفته است. و نیز هدف اصلی در آیاتي كه اصطلاح "بغتة" به كار رفته است پند و اندرز مردم ازسرنوشت قوم ظالم و ناسپاس است، اما هدف اصلی در آیاتی که اصطلاح "إذا" به كار رفته است ترساندن مردم از گناه و تشويق آنها به انجام كار نیک است.
کلید واژه ها: قرآن کريم، گفتمان قرآنی، سبک شناسی، غافلگیری.
[1] دانشجوی دکتری زبان و ادبیات عرب، دانشگاه خلیج فارس، بوشهر ایران eshaghsadeghi6642@gmail.com
[2] دانشیار گروه زبان و ادبیات عرب، دانشگاه خلیج فارس، بوشهر، ایران (نویسنده مسؤول) shirazi@pgu.ac.ir
[3] استاد گروه زبان و ادبیات عربی، دانشگاه شهید چمران اهواز، اهواز، ایران r.balavi@scu.ac.ir
[4] دانشیار گروه زبان و ادبیات عرب، دانشگاه خلیج فارس، بوشهر، ایران mohtadi@pgu.ac.ir
[5] دانشیار گروه زبان و ادبیات عرب، دانشگاه خلیج فارس، بوشهر، ایران nzare@pgu.ac.ir
تاریخ دریافت: 15/12/1402، تاریخ پذیرش: 01/03/1403
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