《古兰经》的喻义与实义之 辨  

Dispute about the Figurative Expression and the Real Expression of the Quran

作　　者：潘世昌[1] 

机构地区：[1]西北民族大学,兰州730030

出　　处：《西北民族研究》2014年第1期139-146,共8页Journal of Northwestern Ethnic Studies

基　　金：国家社科基金项目“《宗教学的复兴》翻译研究”(项目编号:10BZH016);西北民族大学中央高校社科基金项目“伊斯兰仁爱与和谐社会关系研究”(项目编号:31920130082),“近现代伊斯兰中间主义思潮对西北地区穆斯林的影响”(项目编号:3129230081);教育部社科项目“西北民族地区在民生建设中的伊斯兰慈善研究”(项目编号:13XJA850003),教育部社科项目“甘肃省少数民族地区公益慈善活动的现状调查研究--以兰州穆斯林慈善为例”(编号:13YJC730003)的阶段性成果

摘　　要：对于《古兰经》中是否存在有喻义的经文,伊斯兰各教义学派几乎都提出了自己的看法。赞成存在喻义者以穆阿泰齐勒为主,反对存在喻义者以伊本·泰米叶最为出名。喻义与实义之争论,与各派的教义密切相关,分歧凸现了各派在真主本体与属性上认识的差异。双方围绕《古兰经》的思辨很大程度上是中世纪伊斯兰哲学思辨的启蒙,也是伊斯兰哲学思辨的延续。它极大地推动了人们对《古兰经》的认知,对于我们今天理解《古兰经》仍有着积极的借鉴意义。Abstract：Almost all teachings of the Islamic schools put forward their views about the figurative expression and the real expression of the ＂Quran＂. The representative of those who believe there are figurative meanings existing in the Quran is Muatazile and the person famous for opposing the former idea is Ibn -Taimiye. The controversy between these two ideas, which is very closely related to the doctrine of various parties, actually highlights their differences in understanding the body and attributes of Allah. The dispute around the ＂Quran＂ not only largely en- lightened the critical thought of the medieval Islamic philosophy, but also is a continuation of the Islamic philo- sophical speculation. It has greatly promoted the people＇s understanding of the ＂Quran＂ and still benefit for us to- day.

关 键 词：《古兰经》 修辞 喻义与实义 

分 类 号：B96[哲学宗教—宗教学]