آراستگی میل به زنان در واکاوی آیه 14 سوره آل عمران (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
آیه 14 سوره آل عمران ازجمله آیات چالشی و مورد اختلاف مفسران است. دلیل اصلی این امر از یک سو به نامشخص بودن فاعل تزئین و از سوئی دیگر به وجود زنان در زمره امور تزئین شده برمی گردد درحالی که خطاب آیه ناس است؛ گویی زنان جزء ناس به شمار نمی آیند و مقصود از ناس تنها مردان هستند. بررسی این مسئله که چرا زنان در زمره مشتهیات انسان قرار گرفته است، علاوه بر معرفی مزیِّن، مراد از لفظ الناس را نیز تبیین خواهد نمود. در همین راستا، نوشتار پیش رو با بررسی نظریات مختلف تفسیری، سیاق خود آیه، تحلیل موضوعی آن در آیات هم سیاق به شیوه توصیفی- تحلیلی و رجوع به رکوعات قرآنی که دیری است مورد غفلت محققان قرآن پژوه قرارگرفته، دلیل ذکر و ترتّب جنس زنان را در میان مشتهیات مذکور، میزان تأثیرگذاری این قشر جامعه از جنبه روحی-روانی بر دیگران برشمرده است چه این که اُنس ناس به نساء در نقش های مادری، خواهری و همسری انکارناپذیر است؛ ازاین رو ضمن انتساب فعل مجهول زُیِّن به خداوند، لفظ ناس را استغراق در جنس شمرده که شامل عموم انسان هاست که در ارتباطی تنگاتنگ با این جنس قرار دارند.Decorating Interest in Women in Analyzing Verse 14 of Surah Al Imran
Verse 14 of Surah Al-Imran is one of the challenging and controversial verses of commentators. The main reason for this is, on the one hand, the uncertainty of the subject of decoration, and on the other hand, the presence of women in the category of decorated things, while the verse is addressed; It is as if women are not considered part of nas and only men are meant by nas. Investigating the issue of why women are included among human desires, in addition to introducing the decoration, will also explain the meaning of the word "people". In this regard, the following article examines various theories of interpretation, the context of the verse itself, its thematic analysis in the verses of the same context in a descriptive-analytical way, and referring to the Qur'anic bows, which have been neglected by scholars of the Qur'an for a long time, the reason for mentioning and ordering gender. Women have been listed among the mentioned preferences, the degree of influence of this social stratum on others from a spiritual-psychological aspect, even though it is undeniable that women are different from each other in the roles of mothers, sisters, and wives; Therefore, while attributing the indefinite verb zain to God, he considered the word nas to be a part of the genus, which includes all human beings who are in a close relationship with this genus. Introduction Verse 14 of Sura Al Imran is one of the challenging and controversial verses of exegetes. The main reason for this is the uncertain subject of decoration and the presence of women in the number of decorated affairs while addressing the verse of the people. Examining the issue of why women are among human interests, in addition to introducing the subject of decorative verbs, will also explain the meaning of the word people. Among the interpretations, looking at verse 14 of Sura Al Imran has been considered from two dimensions: Hadiths that refer to rebuke the interest of women and introduce it as a cause of rebellion against God, intrigue among humans, as well as Satan's sword and trap, and hadiths that only emphasized on physical pleasure aspect and considered interest in women as one of the greatest desires in heaven, which is preferable to other blessings. The passive verb of decorating at the beginning of the verse has attracted the attention of commentators and provided the grounds for different perspectives; which some believe justifies the reason for mentioning the interests and reveals the type of view of the commentator. In the following verse, the verse mentions seven things that love has been adorned for human beings, so that in all cases, words are mentioned in the form of a plural and informative form. God is the one who is in the world and the best of the world, but the reason why women have been mentioned among human interests is a question to which the answer is of special importance, because in addition to introducing the decorating subject, it will explain the position of woman in the Quran and change the way of looking at women. In the inner verse view, some of the words and opinions of the verse will be discussed. Some of the exegetes have introduced me to infidels and Jews by the word “Al-Nas" while others are just men which is an unreasonable choice. Some people who know the meaning of women and men generally do not mention the reason for mentioning women among human interests. Commentators often see the reason for women's preference over other interests as sexual exploitation and pleasure resulting from it, which is inconsistent with the use of the term NAS. Some also consider this to be the reason for the hadiths of blaming women, which contradicts hadiths from the Prophet (s) about their love for women. Therefore, it can be said that the term "Al-Nesa" refers to women's class, which includes different groups of women including mothers, sisters, daughters, and wives. As a result, the desire for women can refer to the existence of a woman's heart that is based on which she is created, which attracts those around her and creates love, whether it is in the form of a love relationship between the child and mother that all human beings have experienced, or sisterly affection or the man's attachment to his wife in terms of his or her husband's affection, relaxation, and sexual pleasure. In the outline of a verse, not only paying attention to the words and their meanings but also due to the revelation of the surah, the space of the verse discussed along with the verses before and after itself, and also paying attention to the ruku' of ponderable points will be clarified. Verses 10 to 20 of Sura Al Imran refer to a wide variety of people, including unbelievers, believers, and people of the Book and the oppressors. From the inclusion of verses 10 to 13, which cover the different strata of people, it can be concluded that by the beginning of verse 14, we mean that the word "Al-Nesa" means “the general people”. It is also possible to prove that God is the subject of decorating because worldly ornaments have a positive aspect and decorating the positive to create affection is a method of propagating in order to attract and motivate people. In addition, decorating affairs as one of the ways of testing the servants realizes the purpose of creation and wealth and children in the role of worldly ornaments can be the link between this world and the hereafter of their owners. Literature Review Regarding the background of the research, other than the various interpretations of the verse, there has been no focused research. Methodology In this research, with a descriptive-analytic thematic analysis, first with an inward look at the words and how to insert words, and then with a view beyond the inline context, the study of the coherent verses and the discussion of Qur'anic recitations will be discussed. Therefore, the two types of internal and external approaches will help to analyze the verse. Conclusion The discovery of God's meaning is not only achieved by understanding the meaning of the words and sentences of the verses, but also by paying attention to the status of the revelation of the surah, the context of the verses in question, and the Qur'an recitations, is an effective tool in this regard. In this sura, God calls upon the servants to enjoy the highest levels of it in the hereafter. The second ruku' of Sura Al Imran, by introducing the different guilds of people, refers to the general public and not a specific genus of them. According to the Verses, the aim of decorating affairs is to test the servants and the subject of decorating is Allah. The meaning of liking women mentioned at the top of the interests in addition to the requirement of the age of descent has necessitated that the Qur'anic verses should be male gender, is the discussion of the emotional field towards this stratum; women including mother, wife, sister and daughter play an unmatched role in satisfying the most important needs of their fellow men; that is, relaxing and eliminating psychological pressures.
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