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The Structural and Semantic Role of "RAAYA" in the Holy Qur'an in The

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The Structural and Semantic Role of Linguistic Researches In The Holy Quran, Vol. 10, No. 1, 2021 The Structural and Semantic Role of "RAAYA" in the Holy Qur’an in the Change of Wrong Perceptions Mohsen Nilforoushzadeh 1, Mahdi Motia 2, Mohammadreza Hajismaili3 Ph.D. student in Theology - Quranic and Hadith Sciences, Islamic Azad University, Isfahan Branch (Khorasgan), Isfahan, Iran Associate professor of Department of Quranic Sciences and Hadith (Traditions), Faculty of Theology and Ahl-al-Bayt (Prophet's Descendants) Studies, University of Isfahan, Isfahan. Iran professor of Department of Quranic Sciences and Hadith (Traditions), Faculty of Theology and Ahl-al-Bayt (Prophet's Descendants) Studies, University of Isfahan, Isfahan. Iran. Abstract One of the most important missions of the scriptures is to change and correct the thoughts and ideas of human beings. The Holy Qur’an, as the most comprehensive and complete revelatory text, in many of its divine teachings has criticized many wrong human thoughts and illusions. It has tried with various words, phrases, and theological and literary structures to change such false assumptions and break imaginary fantasies which over time and the years (for various reasons) contrary to the realities of the universe have been formed in the minds and have been the cause of cruelty and misery of human beings. Suchstructures and terms, while diverse, each has a specific mission and task to refine ideas. In this article, using the method of meaning recognition and structural and content analysis, the family of the conceptual word "RAAYA" has been reviewed and some results have been obtained, the most important of which is identifying the types of "Alam Tarr, Alam Yar, Aratiyat, Aratim, Awwala Yarun, Alam Tarwa, Hal Tari, and Lev Tari". In 98% of these verses, an attempt to change in thought is done by using indirect teaching in which 71% has been through using expressions by the Prophet of Islam (PBUH). The tone and type of dialect in this group of verses and the verses similar to them in 87% of cases is a critical and severely reprimanded dialect. Itt seems that the misguided and disobedient addressees of such verses, who are generally polytheists and infidels, insisted on their misconceptions and ignorantly followed the habits of their ancestors. Thus, the Holy Qur'an, with a threatening tone, seeks to be more influential and to create awareness in their minds. In general, the essence of the issues raised in such verses is very clear to people, does not require special and complex knowledge, and is understandable; however, although the truth is obvious, they have been misled and deluded. Keywords: Holy Quran, change in thought, RAAYA, Structural Analysis. دوفصلنامه علمی پژوهشهای زبانشناختی قرآن سال دهم، شماره اول، شماره پیاپی )19( بهار و تابستان 1400 تاریخ دریافت: 26/04/99 تاریخ پذیرش: 99/11/08 صص: 42– 19 نقش ساختاری و معنایی »رأی« در پندارشکن یهای قرآن کریم محسن نیل فروش زاده1، مهدی مطیع *2، محمدرضا حاجی اسماعیلی3 1- دانشجوی دکتری الهیات و معارف اسﻻمی - علوم قرآن و حدیث، دانشکده علوم انسانی و حقوق، دانشگاه آزاد اسﻻمی، واحد اصفهان )خوراسگان(، اصفهان، ایران [email protected] 1- دانشیار گروه علوم قرآن و حدیث، دانشگاه اصفهان، اصفهان، ایران [email protected] 1- استاد گروه علوم قرآن و حدیث دانشگاه اصفهان، اصفهان، ایران [email protected] چکيده پندارشکنی و تصحیح افکار و اندیشة انسان ها یکی از مهم ترین مأموریت های کتب آسمانی استت قرآن کریم به عنوان جامع و کاملترین متن وحیانی، در تعداد کثیت ری از آمتوز هتا ی الهت ی ختود، نسبت به بسیاری از اندی شهها و تتوهم هتا ی غلت بشتر ی انتقتاد داشتته و بتا وا هتا و عبتاراو و ساختارهای گوناگون کﻻمی و ادبی سعی در تغییر چنین گمان هتا ی باطتل و گسستت خ یت ال هتا ی موهومی داشته که به مرور زمان و در طول سال هتا ببته د یت ل مختلت( بترخﻻح حقتا یق جهتان هستی، در ذهن ها شکل گرفته و عامل شقاوو و نگون بختی انسان ها شد است ایت ن ستاختارها و وا ها در عین تنوع، هرکدام مأموریت و وظی فهای خاص برای اصﻻح اندی شهها به عهد دارنتد در این مقاله، با استفاد از رو شتناخت معنتا و تحل یت ل ستاختار ی، ختانواد ۀ وا ۀ پندارشتکن »رَأیَ« بررسی شد و نتایجی به دست آمدند که مهم ترین آنها عبارو اند از: شناسایی گونه های »أ لَم تَتر و أ لَمیَر و أَرَأَیتَ و أَرَأَیتم و أوَ یرَوْن و أ لَمتَروا و هَلتَری و لَتوْ تَتر ی« بتود کته در 98% ایت ن آیت او، پندارشکنی با استفاد از آموز غیرمستقیم انجام شد که در 71% آنها از آموز بتا واست ة بیت انی پیامبر اسﻻمبص استفاد شد است لحن و نوع گویش در این گرو از آیت او و آیت او هتم ست یاق آنها در 87% موارد، گویش انتقادی و توبیخی شدید است و به نظر م یرسد مخاطب گمرا و معانتد این آیاو که عموماً مشرکان و کافران اند، در پندارهای ستق یم ختود و پ یت روی جاهﻻنته از عتاداو گذشتگان خود پافشاری کرد اند؛ ازای نرو، قرآن کریم با لحن تهدید درصتدد تأ یرگتذار ی بیشتتر و ایجاد تنبه در اذهان آنها است و درمجموع در این آیاو، اصل موضوعاو م رح شتد بترا ی افتراد، بسیار روشن و واضح بود و به دانستن و آگاهی خاص و پیچید ای نیاز نبود و درکپتذ یر استت؛ اما باوجود بدیه یبودن حقیقت، گمرا و متوهم شد اند واژههای كليدی قرآن کریم، پندارشکنی، رأی، تحلیل ساختاری. *نویسنده مسئول 20 دوفصلنامه علمی »پژوهش های زبانشناختی قرآن«، سال دهم، شمار اول، شمار پیاپی ب19 بهار و تابستان 1400 طرح مسئله ستتاختارهای پندارشتتکن حتتاوی وا »رَأی« در قتترآن پنتتدار و پنداشتتت، حاصتتل فعالیتتت ذهتتن انستتان در کتتریم، دارای چتته خصوصتتیاتی از لحتتا نتتوع رو برخورد با مستالل و رویتدادهای آن بتود استت و از آموز بمستقیم و غیرمستقیم و لحن و نوع گویش و عوامل مختلفتی ازجملته محتی ، آدابورستوم ، اخبتار نیتتز محتتتوای آیتتاو آن استتت ازایتت نرو ستتاختارهای گذشتگان و غیر تأ یر می گیرد ایتن برداشتت فکتری گوناگون این وا ، کتاو و بتا استتفاد از ابزارهتا ی م یتواند در مسیر سعادو انستان، صتحیح و ا تربخش مختل( شناخت مفاهیم و م امین متن دسته بند یشد ، باشد یا اشتتبا و مخترب و عامتل ویرانگتری ف تایل ارتباط، همانندی و تمایز بین آنها بررسی م یشود بشری شود در پهنة تربیت استﻻمی، یکتی از مباحت بااهمیت، پندارشکنی و مبارز با توهماو غل بشتری 1 پيشينۀ پژوهش است این مفهوم به دنبال تصحیح باورهایی استت کته بررسی و تتبعاو انجامشد نشان متی دهتد دربتارۀ انسان ها به آن اعتقاد قتوی دا شتته انتد و بتر پایتة آنهتا این وا تحقیق هایی صورو گرفته است؛ ماننتد مقالته " " زندگی خود را برنامه ریت زی متی کننتد بته طتورکل ی در »قالب های معنایی فعل رأی در آیاو قترآن کتر یم و " حوزۀ شتناختی، اینگونته پنتدارها و باورهتای بنیتادین برگردان فارسی بر پایة نظریة معناشناسی قالبی چارلز " ناصحیح از دیدگا فرد دربارۀ ختود، جهتان اطتراح و فیلمور « از فرزانه حاجی قاستم ی و نصترا شتامل ی، تعامل با دیگران تشکیل شد اند دوفصلنامة م العاو ترجمة قترآن و حتد ی ، دور 3، در قرآن کتریم بترای انتقتال مفهتوم پندارشتکنی و شمار 6، 1395 در آن بترای فعتل »رأی« متناستب تصحیح باورها از وا گان و گزار های متعتددی ماننتد با ترکیب های هم نشینی، قالب های معنتایی مختلفتی را »عَلِتتتمَ« و »رَأی« و »حَسِتتتبَ« و »زَعِتتتمَ« و »ظَتتتنَّ« و حول معنای مرکزی بدیدن برای ارالة ترجمتة بهتتر و ستتاختارهای ادبتتی متعتتدد و متنتتوع ماننتتد »أیتتنَ « و گویاتر آیاو قرآن کتریم معرفتی مت ی کنتد و در مقالته »کﻻ « و »أفَمَن کَمَن« استفاد شد است با بررسی »شبکة شعاعی معنای دیدن در خ به های نهج البﻻغه بر " این عباروها و وا گان و استمداد از مفتاهیم شتناخت پایة معناشناسی شناختی قالبی بررستی متوردی فعتل معنا و تحلیل ساختاری و بررسی سیاق آیتاو و دیگتر رأی بتتا تکیتته بتتر ترجمتتههتتای دشتتتی، جعفتتری و " ابزارهای تحلیل متن، م یتتوان محتتوای ایتن دستته از شهیدی «، نصرا شتاملی و فرزانته حتاج ی قاستمی، مفاهیم قرآنی را طبقته بنتد ی و گونته هتا ی مختلفتی را پژوهش نامة نهج البﻻغه، سال پتنجم، شتمار 19، پتاییز شناسایی کرد که مدلول آنها به دنبال تغییتر و تصتحیح 1396 ، وا »رأی« نیز از دیتدگ ا تحلیتل وا گتان و افکار نادرست بشری بود و به دنبال اصتﻻح رفتتار و شبکة معنایی، بررستی و معتانی مختلت( ایتن وا در حسن سلوک است نهج البﻻغه ماننتد فهمیتدن، پنداشتتن و معتقتد بتودن، این مقاله به بررسی وا »رَأی« در آیاو قرآن کریم معرفی و ترجمه هتا ی دشتتی و جعفتری و شتهیدی از از منظر تغییر اندیشه و پندارشتکنی پرداختته، درصتدد لحا استفادۀ صتحیح از معتانی مختلت( ایتن وا در پاسخ گتو یی بته ایتن ست ال استت: انتواع گتزار هتا و جایگاههتتای مختلتت( نقتتد شتتد استتت؛ ولتتی در ایتتن نقش ساختاری و معنایی »رأی« در پندارشکن یهای قرآن کریم 21 تحقیتتق، هتتدح از بررستت ی آیتتاو حتتاوی وا هتتای ظاهر؛ 2- دیدن با وهم و تخیل؛ 3- دیتدن بتا تفکتر و هممیدان »رأی«، کش( گونههتا ی مختلت( پندارشتکن اندیشه و 4- دیتدن و ادراک بتا عقتل و خترد تقستیم قرآنی در ایتن دستته از آیتاو و بررستی و تحقیتق و م یکند براغب اصفهانی، 1412ق، ص 373 مقایسه بین آنها است که در ایتن زمینته بتا جستتجوی »رأی« از افعال قلوب یقینی است؛ افعالی کته قلبتی به عمل آمد و تتبع در آ ار گذشتگان، مقاله ای مشتاهد و باطنی اند و بر علتم ق عتی، یقینتی و جزمتی د لتت نشد می کنند و معنای یقین متی دهنتد بتا اع تا و جتوارح سروکار ندارند؛ بلکه از بتاطن، فکتر، اندیشته و قلتب 2 واژهشناسی »رَأیَ« انسان صادر میشوند بشرتونی، 1387 ، ص 241 آگتاهییتافتن نتسبت به ابعاد لغوی و اص ﻻحی یت با توجه به ماهیت اصلی این وا ، در تعداد کثیتری مفهوم در ی متن، ازجمله مراحل تبیین موضوع است از ترکیب ها و ساختارهای به کاررفتة آن در قرآن، مانند که عمدتاً ذیل عنوان وا شناسی بررسی متی شتود در دیدن در معنی توجه به ظاهر در آیت ه »وَ تَترَی الْج بتالَ حوزۀ معنا، بین مفاهیم و وا های آیتاو قترآن کتریم تَحْسَبُها جامِدَۀً وَ هِی تَمُرُّ مَرَّ السَّحاب صُنْعَ اللَّتهِ الَّتذی ارتباط معنایی خاصی برقرار استت و غتر خداونتد أَتْقَنَ کلَّ شَ یءٍ إ نَّهُ خَبیتر ب متا تَفْعَلنتونَ « بالنمتل 88 یتا دانا از انزال این محتوای با ارز کته پیوستتگی میتا ن آگاه یدادن از بازخورد اعمال، کیفر و چگتونگ ی آن در مفاد آیاو آن به جمﻻو منحصر نمی شود، بلکه میتان آیتتاو بالنحتتل 85 و بابتتراهیم 49 و نیتتز در آیتته وا گان آن نیز پیوندهای معنایی ویژ ای برقترار استت ، بالنساء 61 با انتقاد از رفتار منافقان، وظیفة پندارشکنی القای پیام ویژ ای برای تربیت و هدایت انسانهاست و جلب توجه مخاطب از موضوعی موهتوم بته امتری فعتتل »رَأیَ« باز ریشتتة دیتتدن ، یکتتی از کلمتتاو مهم و سرنوشتساز را داراستت و ستعی در تصتحیح پرکاربرد در کﻻم
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