“*An Integral approach to the human and God dimensions of Koran (a study of the influences of the caracteristics of the human language to the text of Koran) ”

NOUR ROVİAH

Abstract Of Title

125 ABSTRACT Koran is God's messages that are conveyed in human language. A debate on the way of the revelation of Koran and the resource of Koran verbal clause does not influence this definition. As Koran is believed as God's messages, it indeed has God's dimension. Koran also uses human language. So that it has human dimension too. Those dimensions give the contradictory character to Koran. In God's dimension side, Koran is substantive, fix and unhistorical. In human dimension side, Koran is symbolic, dynamic and historic. The differences in stressing each dimension may raise not only different opinion but also basic difference in Koran's paradigm. A severe debate whether Koran is a creature is merely caused by the difference stressed on each Koran dimensions. Muktazilah's thesis that Koran only consists of alphabetical and sound in mushaf is a creature, stressing human dimension side. The Hadis and fikih scholars's argumentation that alphabetical and sound in mushaf is azali, stressing God's dimension side. The integral approach to both dimension is pioneered by Imam Syafi'i. According to him, God's absolute speeches are not the Koran's clauses but the meanings behind them. This idea shows that human dimension of Koran is its language and the God's dimension one is the meaning of it. When we refer to Koran as alphabet, supporting mulctazilali thesis, Koran is a creature. And when we refer to the meaning contained in Koran, it is kadim. Like other linguistic text, Koran is understood through the process of interpretation that depends on the interpreter's capability, their knowledge capacity, life126 experiences and social reality- These factors cause the different interpretation among interpreters. Then, the meaning of Koran is different from the meaning that is understood by human. The first one is azali and absolute, the second one is new and relative. God's dimension of Koran is only the meaning comes from God. As a historical creature, human always deals with the situation where they live on. Therefore human can never reach the absolute truth. Nevertheless, human interpretation has its own strength. Several interpreters could influence many generation of human and the others do not. This phenomenon reflects the possibility of human in reaching semi absolute truth or the most absolute truth among the relative ones. Semi absolute truth is the highest truth for human being. It is the meeting point of God's absolute truth and human's relative truth. As human product, this truth is not real absolute. In case that it is the most absolute or the most universal of the relative ones, it prevents human being from nihilism i.e. a condition where there is no fixed base for all changes i.e. the changes of the interpretation of Koran and the canges of social lives. According to transformative approach, the semi absolute truth is the idea of universal truth and goodness which is the main mission of Koran itself. Tins idea could be any principles that can be accepted by all humans. If heart of hearts is agreed as the center of human awareness, the semi absolute truth could be any principles that are in accordance with it. As a conclusion, transformative approach recommends that Koran's language is the symbol of the idea of universal truth and goodness. This is the idea that will be the fixed base of any changes of the interpretation of Koran and the changes of social lives. V3S2S2E2

Information Of Title

Lnaguage: Turkish - Type: Thesis - Number of pages: 126 - Date: 2001 - Country: TR