بناء المعنى السيميائي للتفكير الناقد من خطابات سيدنا إبراهيم في مشهد دعوة لأبيه في القصة القرآنية
Building the Semiotic Meaning of Critical Thinking from the Prophet Ibrahim’s Discourses in the scene of da’wah to his father in the Qur’anic story
DOI:
https://doi.org/10.33102/abqari.vol28no1.456Keywords:
semiotic meaning, critical thinking, prophet Ibrahim, qur’anic story, interpretation, self- regulation, evaluation.Abstract
يهدف هذا البحث إلى بناء المعنى السيميائي للتفكير الناقد من عدة خطابات سيدنا إبراهيم في مشهد دعوة لأبيه التي كانت جزءًا من مشاهد القصة القرآنية. وهذا لأنه على الرغم من أن دراسة التفكير الناقد يهتم بها الباحثون في مجال التعليم المعاصر، ولكن للأسف الشديد، لا يزال الكثير من الناس يهملون ويتجاهلون خطاب سيدنا إبراهيم المنطقي والعقلاني باعتباره نهجًا علميًا شاملاً لأنواع مختلفة من التفكير الناقد القائم على الوحي الإلهي. وهذا ما يجعل المسلمين متهمين بالجمود والتخلف بسبب عدم قدرتهم على تقديم أدلة وإنتاج معرفة جديدة من القرآن الكريم بما يتماشى مع تطور المعرفة المعاصرة. وقد اعتمد البحث التحليلي الوصفي على المنهج السيميائي التداولي الذي ابتكره Peirce والذي يتكون من مكونات المُمَثِّلة والموضوعة والمؤوِّلَة، كما اعتمد البحث إلى عناصر التفكير الناقد في تقرير دلفي كأساس لهذا البحث. وتوصلت النتيجة إلى أن هناك ثلاثة عناصر التفكير الناقد؛ عنصر التفسير وعنصر التقنين الذاتي وعنصر التقييم من وراء الإشارات في خطابات سيدنا إبراهيم في مشهد دعوة لأبيه. ومن أهم الاشارات التي استنبطها الباحثون أن يجب على الداعي أو المعلم استعمال أساليب ووسائل متعددة في تربيته للوصول إلى أهدافه. وإن الجانب العاطفي والعقلاني أهم مكونين في تربية الإنسان. لذلك ينبغي عليهم مراعاة جانب الحب في التعليم، بما يتناسب مع احتياجات وملاءمة المواقف.
This research aims to build the semiotic meaning of critical thinking from the Prophet Ibrahim's discourses in the scene of da’wah to his father, which was part of the scenes of the Qur’anic story. This is because the Qur’an is saturated with connotations, symbols, and signs, and is characterised by linguistic richness that needs to be studied in a semiotic way. As for the method that Prophet Ibrahim produced in the Qur’anic story, it is seen as an actual application of the concept of critical thinking, a mental and emotional process, and a strategy used by Al-Khalil in situations and tasks to scrutinise the available information and verify its validity to reach a balanced decision. The research adopted the descriptive analytical approach through the semiotic pragmatic method pioneered by Peirce, which consists of components that are representamen, object and interpretant as the basis of this research. The result concluded that behind the sign of Prophet Ibrahim's discourses in the scene of da’wah to his father, there are three elements of critical thinking: interpretation, self-rationing, and evaluation. The most important indications drawn by the researchers is that the preacher or the teacher must use various methods and means in his education to achieve his goal. They should also consider the psychological aspect, because love makes him look for the best and the finest way according to suitability in people and situations to reach the best results. This is because the emotional and rational aspects are the two most important components in educating human beings.
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