Document Type : Academicm and Research
Authors
1 Associate Professor, Department of Quran and Hadith Sciences, Faculty of Humanities, University of Arak, Arak, Iran Email: f-dastranj@araku.ac.ir
2 Ph.D. Candidate, Quran and Hadith Sciences, Quran and Hadith Sciences, Faculty of Humanities, University of Arak, Arak, Iran. Email: h.naval@ymail.com
Abstract
Highlights
Discourse Analysis of Verse Twenty-five of the al-Anfal Chapter in the Exegeses of Sunni and Shia Denominations *
Fatemeh Dastranj1 and Naval Hazbavi2
1 Associate Professor, Department of Quran and Hadith Sciences, Faculty of Humanities, University of Arak, Arak, Iran (corresponding author). Email: f-dastranj@araku.ac.ir
2 Ph.D. Candidate, Quran and Hadith Sciences, Quran and Hadith Sciences, Faculty of Humanities, University of Arak, Arak, Iran. Email: h.naval@ymail.com
Discourse analysis is one of the new methods that discover the meaning of a text and its underlying layers. Verse twenty-five of the al-Anfal Chapter is one of the verses under discussion between Muslim scholars in which different exegetic views regarding the term fitnah (corruption) and its concept in the verse have been addressed. Focusing on the discourse in the verse is a way to methodically understand the intended meaning in the verse. The present paper seeks to answer the issue of what is the main essence of the discourse in verse twenty-five of the al-Anfal Chapter. Thus, efforts have been made to achieve new findings from the discourse in the verse under discussion considering the social, cultural, and valuative structures in whose context the verse has emerged. In the present study, which has been done using a discourse analysis method, considering the conceptology of the term fitnah, the verbal structure of the verse, and with regards to the relationships of association and succession, it was concluded that the central denotable of the discourse under discussion is the concept of wilayah (mastership). Considering the context of the verses and internal and external evidence, it is clear that the mission of the Holy Prophet (peace be upon him and his household) and the religion of Islam is a wilayah-focused movement and the way to confront corruptions is to hold onto the Book of God and the conduct of the Prophet and similarly, wilayah. The discourse in verse twenty-five of the al-Anfal Chapter is a cautionary and conscious discourse that formulates social relationships between different groups. Thus, in the conceptual system of the Quran, fitnah holds a special position, and the value and anti-value structures form around the central denotable of this discourse which is wilayah.
Keywords: fitnah, wilayah, verse twenty-five of the al-Anfal Chapter, discourse analysis
Discourse analysis is a research method in humanities that seeks to explain and show underlying meanings in a text and reveals the meanings of texts and their underlying layers by studying emic and etic factors that influence the formation of the message. Verse twenty-five of the al-Anfal Chapter is one of the verses discussed by Muslim scholars that has led to various exegetic views being raised regarding the term fitnah and its concept. Discourse analysis in the verse under discussion is a way to methodically understand the meaning and intent of the verse because the goal of discourse analysis is to systematize and optimal use of components such as the analysis of terms and terminologies, studying the integrity and cohesion of a text, context, and other components that form the central meaning of a text. The present paper seeks to arrive at a methodical reading and new understanding of discourse in the verse under discussion by considering social, cultural, and valuative structures in whose context the verse was revealed as well as to discover apparent and hidden meanings of discourse movements in linguistic and metalinguistic forms.
In the present study that has been conducted with the discourse analysis method, considering the conceptology of the term fitnah and the linguistic and grammatical structure of the verse and with regard to the relationships of association and succession, it was concluded that the central denotable of the intended discourse is the concept of wilayah. The semantic essence of fitnah is based on a kind of severity and difficulty that has been referred to as internal dispute between the mentioned nation and many instances have been mentioned for it in terms of jarī wa taṭbīq[1] in different exegeses. Considering the scope of influence of this corruption and its extensiveness, it is clear that the reason for this corruption is an oppression whose evil consequences include all of the believers and has a social aspect. Thus, selecting the words khāṣṣah (exclusive) and shadīd al-ʿiqāb (severe in retribution) in this verse is a serious warning about the occurrence of this inclusive corruption. The coming together of the terms fitnah and taqwa (piety), khāṣṣah, and shadīd al-ʿiqāb in verse twenty-five of the al-Anfal Chapter implies an important meaning and narrations that have been mentioned in the narrative cultures of the Sunnis and Shiites in the interpretation of fitnah or regarding the reason of the revelation of the verse corroborate that meaning.
In verses 23-30 of the al-Anfal Chapter, God commands Muslims to obey God and His Prophet and in continuation, He emphasizes an important matter in the context of verses 24-26 that obedience to God and the Prophet leads to a spiritual life and not getting immersed in corruption which if the people do not abstain from, it will encompass everyone. Then following the above verses, in verse twenty-seven, God prohibits believers from betraying God and His Prophet as well as treachery against their fellow Muslims. In reality, treachery against the Prophet of God is indifference to his words and conduct. Disobeying the Prophet of God that targets the unity of the Muslims and leads to differences and factions occurred for the first time after the death of the Prophet in Saqifah which is the most manifest instance of corruption. Therefore, considering verses and exegetic narrations, and similarly, according to the discussion of the Verse of Preaching in which the Prophet of God was instructed by God to officially and publicly announce Imam Ali (peace be upon him) to establish the decree of wilayah (mastership) with the phrase “Whosoever’s master I am, Ali is his master” for continuation of his mission, it can be said the religion of Islam is wilayah-focused because if the religion was Sharia-focused, with the end of the noble life of the Prophet, Sharia and his message would both be complete. However, that some exegetes consider the People of Jamal to be the cause of the revelation of the verse and have cited narrations from Zubair b. Awam in this regard as well, does not align with the generality of the ruling of the verse; rather, it can be said that the sedition of Jamal can be considered one of the instances of corruption based on jarī wa taṭbīq but not its only instance.
Considering the context and internal and external evidence of verses, it is clear that the mission of the Holy Prophet (peace be upon him and his household) and the religion of Islam is a wilayah-centered movement and the way to confront corruption is to cling to the Book of God and the conduct and narrations of the Prophet, and similarly, wilayah. The discourse of verse twenty-five of the al-Anfal Chapter is a cautionary and conscious one that organizes social relationships between different groups. Thus, corruption in the conceptual system of the Quran finds a special position and value and anti-value structures form around the central denotable of the discourse which is wilayah-centeredness.
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* Received: 2023 Aug 15 | Received in revised from: 2023 Sep 01 | Accepted: 2023 Oct 10 | published online: 2023 Dec 21
[1] The generalization and application of the rulings of verses that have a specific cause of revelation on instances other than the case of revelation.
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