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This paper tries to differentiate between ẓāhir in the Qur’ān and the concept of “literal meaning” in biblical interpretation, because some scholars use both terms interchangeably. It starts with a discussion of the term ẓāhir and its opposite word bāṭin in the legal theory and their derivatives such as ẓāhiriyyah and bāṭiniyyah.
Two of the most regular contenders for a direct analogue to “literal meaning” are haqīqah and ẓāhir, both of which have been translated as “literal” by commentators in the past. ẓāhir relates to the notion of what is manifest, obvious or apparent, whereas haqīqah relates to what is true, real or proper. The first is what a text means in itself, regardless of what its author intends to convey or the reader understands to be its message. The latter is used to convey the meaning to which it was originally assigned(wad’) as an item within the lexical code.
Secondly, this paper deals with the concept of “literal meaning” in the biblical interpretation. The word “literal” in Bible translations refers to the normal, regular, everyday use of a word or phrase. The “literal meaning” of a word, phrase or sentence is the meaning that is expressed naturally and normally by the words in its ordinary usage. When we assert that the literal meaning of a word or a sentence is the basic, customary, socially designated meaning we do not underestimate the complexity of language.
However, the phrase “literal interpretation” refers to the method of understanding a word, phrase, or sentence. In biblical studies, we accept the literal, grammatical, historical, and literary interpretation of the Bible. Therefore, we find the obvious difference in the concept between the term “ẓāhir” in the Qur’ān and the “literal meaning” in the biblical interpretation.
We also deal with the term ta’wīl in this paper. Some scholars use ta’wīl when it refers to “reading into”the figurative meaning of the text. Ta’wīl appears seventeen times in the Qur’ān, and it means an intellectual reflection fortified by a gift of knowledge from Allāh, which leads to the ability of unveiling the meaning behind.
It seems that for the Qur’ān, ta’wīl transcends the human philological-morphological efforts for a deeper understanding of the meaning(s) of a text. The meaning of ta’wīl is to give all the possible meanings implied in the verse. While Christians accept spiritual interpretations when normal or literal interpretations do not make sense, Muslims refuse to do so.
Two of the most regular contenders for a direct analogue to “literal meaning” are haqīqah and ẓāhir, both of which have been translated as “literal” by commentators in the past. ẓāhir relates to the notion of what is manifest, obvious or apparent, whereas haqīqah relates to what is true, real or proper. The first is what a text means in itself, regardless of what its author intends to convey or the reader understands to be its message. The latter is used to convey the meaning to which it was originally assigned(wad’) as an item within the lexical code.
Secondly, this paper deals with the concept of “literal meaning” in the biblical interpretation. The word “literal” in Bible translations refers to the normal, regular, everyday use of a word or phrase. The “literal meaning” of a word, phrase or sentence is the meaning that is expressed naturally and normally by the words in its ordinary usage. When we assert that the literal meaning of a word or a sentence is the basic, customary, socially designated meaning we do not underestimate the complexity of language.
However, the phrase “literal interpretation” refers to the method of understanding a word, phrase, or sentence. In biblical studies, we accept the literal, grammatical, historical, and literary interpretation of the Bible. Therefore, we find the obvious difference in the concept between the term “ẓāhir” in the Qur’ān and the “literal meaning” in the biblical interpretation.
We also deal with the term ta’wīl in this paper. Some scholars use ta’wīl when it refers to “reading into”the figurative meaning of the text. Ta’wīl appears seventeen times in the Qur’ān, and it means an intellectual reflection fortified by a gift of knowledge from Allāh, which leads to the ability of unveiling the meaning behind.
It seems that for the Qur’ān, ta’wīl transcends the human philological-morphological efforts for a deeper understanding of the meaning(s) of a text. The meaning of ta’wīl is to give all the possible meanings implied in the verse. While Christians accept spiritual interpretations when normal or literal interpretations do not make sense, Muslims refuse to do so.
목차
Ⅰ. 서론
Ⅱ. 자히르와 바띤, 그리고 자히리야와 바띠니야
Ⅲ. 법적 의미에서 자히르와 마자즈
Ⅳ. 인간 이성과 해석, 종파, 이즈티하드
Ⅴ. 성경의 ‘리터럴’(literal) 의미와 꾸란의 자히르 비교
Ⅵ. 결론
참고문헌
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