Abstract:
The way the holy Qur’ān speaks to the human has always posed a question to him – especially the contemporary human. The author of this article believes that the manifestation of this style should be sought via a phenomenon called “the articulateness of the Qur’ān.” According to the linguistic and narrative indications, the “message and intention delivery and presentation” is the essential meaning that lies in the word “articulation,” and this message and intention might be realized through sensory mechanisms such as utterances and sounds (sensory articulation) or intellectual mechanisms (intellectual articulation). The premise of this article is that the expressive revelation is one type of the qur’ānic revelation articulation that ultimately leads to the confirmation of the origination of the exegesis of the Qur’ān from the qur’ānic revelation.
Machine summary:
The Expressive Revelation and the Quiddity of the Sensory Articulation of the Qur’ān (in the Light of Nahj al-Balāgha Teachings) Ḥāmid Pūrrustamī Associate Professor, Department of Shī‘a Studies, Faculty of Theology, College of Farabi, the University of Tehran, Qom, Iran Received: July 18, 2020 ; Revised: August 8, 2020 ; Accepted: September 17, 2020 © University of Tehran Abstract The way the holy Qur’ān speaks to the human has always posed a question to him – especially the contemporary human.
Believing in this dichotomous division, ‘Allāma ‘Askarī deems a narration from Imām Ṣādiq (a) as the evidence for the expressive revelation and says, “Part of revelation is one in which word and meaning are revealed to the prophets, which is specific to the divine Scriptures such as the Qur’ān.
Imām ‘Alī (a) reports on the existence of this type of articulation in the Qur’ān (the word maktūbāt [pieces of writing] in sermon 183 of Nahj al-balāgha) and the effects of God’s wisdom and creation (the phenomena of the world in sermon 91).
The expressiveness of authorities and exegetes This meaning of articulation can be found in sermon 125 of Nahj al-balāgha where Imām ‘Alī (a) stipulates that in the Arbitration in the Battle of Ṣaffayn, the corrupt people were not set as arbitrator, but rather, the Qur’ān was set as the arbitrator; but since the Qur’ān does not talk, there needed to be men who talk (first based on the Qur’ān and then) on behalf of it.