کارکرد استعاره مفهومی در تحلیل چالش کلامی آیه 116 سوره مائده

اطلاق نفس برای خداوند در فراز «لا اعلم ما فی نفسک» آیه 116 سوره مائده، دانشمندان مسلمان را با دو چالش مربوط به جسمانیت خداوند مواجه کرده است. چالش نخست اطلاق نفس بر خداوند که جسمانیت را به همراه دارد و چالش دوم، ظرفیت در این اطلاق است . دانشمندان مسلمان با توجه به پیش فرض‌های مکاتب کلامی ‌‌خود و همچنین با رویکرد ادبی سعی بر تطبیق یافته های علمی خود داشته‌اند. پاسخ‌ دانشمندان مسلمان تطبیق بر اسلوب مشاکله، تعیین معنای ذات برای نفس و معنای حقیقی نفس است. نگاشته حاضر ضمن بررسی پاسخ های یاد شده با روش تحلیلی عقلی درصدد پاسخ به این مسئله است که معناشناسی شناختی به ویژه استعاره مفهومی چگونه می‌تواند چالش‌های اشاره شده در آیه 116 سوره مائده را پاسخ دهد. استفاده از اسلوب شخصیت بخشی در اطلاق واژه نفس و نیز استعاره مفهومی ظرفیت در این عبارت، یافته های این پژوهش است.

the function of conceptual metaphor in the analysis of the verbal challenge of verse 116 of surah ma’idah

introduction: one of the verses that can be examined in the knowledge of theology is verse 116 of surah mubaraka ma’idah. in a part of this verse, god quotes a word from jesus (pbuh) that he said... ta’almu ma fi nafsi wa laa a’lammu ma fi nafsik. translation: you know what is in my soul; and i do not know what is in your soul. pronounced phrase walaa a’alam ma fi nafsek whichh was expressed by god’s prophet jesus (pbuh) on the day of judgment proves that god has a soul, while the soul is only applied to material beings, and also for the soul, a vessel (fi) is placed. given. while the soul is not a simple and capable being, muslim scientists have tried to adapt their scientific findings according to the presuppositions of their theological schools and also with a literary approach. without referring to the meaning of self, zamakhshari applied it to the style of mashakala. he believes that the word nafsek was mentioned because of the word nafsi in the previous sentence. but writers such as jurjani, taftazani and sialkoti koch, whose orientation is also theological and philosophical, did not accept the use of soul for god because of the problems and considered its meaning to be essential. this meaning is consistent with the report of lexicographers. they believe that this part of the verse is one of the similar verses. some theologians, such as fakhrazi, believe that it is possible to apply the meaning of the self in the verse of essence and the art of the problem. some philosophers, such as mullah sadra, also consider the meaning of the word soul to be essential and believe that the soul is not only applied to bodies, but it can also be applied to god. jovini did not accept the definition of self for god because of the problem and they consider this definition to be true. his reason for saying this is the repetition of such wording in the qur’an and hadiths reported from the prophet (pbuh). the second challenge is related to the capacity in the letter phi . as mentioned in khafaji’s speech, the problem is in the letter fi. they have tried to solve the challenge in this way. but in many views, the meaning of capacity in the challenged phrase has been ignored. there is a possibility that the importance of applying self to god is the reason for this neglect.