تحليل السياق اللغوي والعاطفي والتناصي والثقافي والاجتماعي لقصة قتال الشعب اليهودي (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
یتم سرد القصص القرآنیه بناءً على الواقع، ووفقاً لثقافه الشخصیات وسلوکها الاجتماعی. کما أن کلمات وجمل القصص القرآنیه تنقل للقارئ العبء العاطفی والحاله المزاجیه لشخص أو أشخاص. قد روت إحدى القصص القرآنیه توبه بنی إسرائیل واستغفارهم بعد ارتکابهم خطیئه عباده العجل؛ لکن المفسرین یعتبرون هذه التوبه نتیجه لقتل هؤلاء الناس بأیدی بعضهم البعض، ویرون أن آلاف الیهود قتلوا حتى قبلت توبتهم. قامت الدراسه الحالیه بدراسه السیاق اللغوی والعاطفی والثقافی والاجتماعی بأسلوب التحلیل النقدی وبحث السیاق التناصی لدراسه نص قصه العقاب والمذبحه التی تعرض لها بنو إسرائیل من أجل الإجابه عن سؤال، هو: هل یوافق قبول العقاب بالنسبه لمذبحه بنی إسرائیل على أیدی بعضهم البعض، مع البنیه الثقافیه والأفعال السلوکیه التی تحکم الشعب الیهودی، وکذلک الأدله داخل النص وخارج النص؟ وأخیراً، اتضح أن الادعاء الشهیر المبنی على مذبحه بنی إسرائیل، لا یوافق ثقافه بنی إسرائیل وتصرفاتهم السلوکیه والکلامیه، وأنه لیس هناک دلیل نصی وغیر نصی على إثبات ذلک المدعی. والدلیل الوحید على وجهه النظر هذه هو العبارات التی وردت فی وصف مذبحه بنی إسرائیل فی نص التوراه.Analysis of the Linguistic, Emotional, Intertextual, Cultural, and Social Context of the Story of the Massacre of the Jewish People
In a new look at the topics of semantics, the meta-textual and meta-literal view analyzes and explains the meaning of the text on a wider scale than the text level, and involves extra-textual factors and the conditions of the creation and appearance of the text in understanding the meaning. With such an approach, the commentator and the reader of the literary text of the Qur'an will have a deeper knowledge of the text, in such a way that he can get to the hidden aspects of the text. Quranic stories are narrated based on reality and according to the culture and social behavior of the characters. In addition, the words and sentences of the Qur'anic stories convey the emotional burden and moods of a person or persons to the reader. One of the Qur'anic stories narrates the repentance and forgiveness of the Israelites after committing the sin of calf worship. Most of the commentators believe that this verse refers to the slaughter of the people of Bani Israel and it is related to the time when people killed each other in order to repent and express their regret for committing the sin of worshiping the calf, and in one night, thousands of people were killed until they were pardoned by God.The present research, with the analytical-critical method and in terms of the meta-textual and peripheral context of verse 54 of Surah Al-Baqarah, studied the linguistic, emotional, cultural, and social context and examined the intertextual context to investigate the text of the story of the punishment and killing of the Israelites in order to answer this research question: Is the acceptance of punishment for the massacre of the Israelites at the hands of each other compatible with the cultural structure and behavioral actions governing the Jewish people, as well as the intra-textual and extra-textual evidence?By exploring the extra-textual and intra-textual verse of Surah Al-Baqarah and after analyzing the linguistic, emotional, cultural-social, and intertextual context, we can come to the conclusion that it is a proof of the famous claim of the commentators, that a large number of Jews were killed for the crime of worshiping the calf. It was not found and there is evidence against this claim. If this happens, it is inconsistent with the emotional context of the words (Tawab) and (Rahim) and the position of gratitude. Considering the progress of social behavior and the cultural spirit of the Jewish people, it is very unlikely that they killed each other without any stubbornness and refusal just by hearing the command to fight. Based on this, the killing of Bani Israel is incompatible with the cultural and social context. The linguistic context of the verse indicates that the request to kill Bani Israel is a decree issued by Prophet Moses and based on his personal and jurisprudential point of view (Izqal Musa Liqawmeh) and he did not consider this action as obligatory, but the killing in relation to He preferred repentance. Although Prophet Moses considered killing his people better than practical repentance, God pardoned the execution of this decree issued by his prophet without any killing. In fact, Prophet Moses expressed two divine decrees for his people: "The order of repentance" that must be carried out; and also "order to kill each other" which deserves and is more worthy than repentance. Although the latter is a supplement to the sentence of repentance, there is no proof that the Israelites were killed in this verse or in other verses of the Qur'an.Based on this, it became clear that the famous claim of the massacre of the Israelites is incompatible with the culture and behavioral and speech actions of the Israelites, and there is no evidence of the text or extra-text of the narrative to prove it. The only evidence of this point of view is the phrases that appear in the text of the Torah and in the description of the massacre of the Israelites.
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