نوع مقاله : مقاله پژوهشی
نویسنده
استاد فلسفه دانشگاه خوارزمی، تهران، ایران
چکیده
در باب تاریخمندی وحی عمدتاً دو دیدگاه غالب وجود دارد. دیدگاه اول بر خصلت فراتاریخی همة آیات وحی تأکید دارد و هیچگونه محدودیت یا مرز زمانی و مکانی را برای آنها نمیپذیرد. دیدگاه دوم بر تاریخمندی همه یا اکثر آیات وحی و حتی بر خود دین هم تأکید دارد. پیشفرض دیدگاه اول، منشأ الهی آیات قرآن، جاودانگی و جامعیت دین اسلام و علم مطلق الهی بر مصالح مخلوقات است که لازمة آن خصلت فراتاریخی بودن آیات وحی است. دیدگاه دوم در اشکال مختلف خود بر تاریخمندی پدیدة دین، یا متون دینی یا خوانش دینداران و در شکل حداقلی آن بر برخی آیات فقهی و علمی اشاره دارد. پیشفرض دیدگاه دوم ضرورت تکون پیام وحی در ظرف شرایط زمانی، مکانی و فرهنگی مردم عصر نزول است. برخی مشکلات هر دو دیدگاه منجر به تلاش این تحقیق برای ارائة رویکردی تلفیقی-موضوعی با استفاده از مزایای آن دو و دوری از خطای آنهاست. در این رویکرد ابتدا تأکید میشود که بایستی پیام وحی در درجة اول مطابق ظرفیت فهم مخاطبان اولیه آن نازل گردد، اگرچه مانعی برای وجود سطوح عمیقتر آن نیست. دوم اینکه بایستی آیات وحی مبتنی بر محتوای آنها به انواعی چون آیات اعتقادی، اخلاقی، قصص و روایی، احکام و مناسک، علمی، اجتماعی-سیاسی-اقتصادی، زنان، سنتهای الهی و نظایر آن تفکیک گردد تا محتوای زبان وحی در هریک بهطور جداگانه بررسی گردد. سوم اینکه بایستی قصد بالذات الهی از ارسال پیام وحی را از قصد بالعرض او تفکیک کرد. این تفکیک کمک میکند آیات قرآن را به آیات بالذات و بالعرض تقسیم نمود، درحالیکه تنها نوع اول، مقصود باالذات الهی است که بایستی فراتاریخی باشند، اما تاریخمندی نوع دوم آسیبی برای اصالت پیام وحی نیست. چهارم اینکه بایستی از مجموع آیات وحی، آنچه را که حاوی پیام دین است، از آنچه ذاتاً امر دینی نیست، تفکیک نمود. این تفکیک موجب توجه به خصلت فراتاریخی و ذاتی آیات «دینی» و تفاوت آنها از خصلت تاریخمند و غیرذاتی آیات «غیردینی» میگردد؛ اگرچه آیات نوع دوم نیز برای تقویت ایمان دینی مؤمنان مفید و مؤثر هستند. نهایتاً اینکه بایستی شئون «دینی» پیامبر (ص) از شئون «غیردینی» و دنیوی او تفکیک گردد که این امر در فهم نحوة عمل او به آیات وحی و سخنانش اهمیت بهسزایی دارد.
کلیدواژهها
موضوعات
عنوان مقاله [English]
The Historicity of Revelation: Approaches and Future Horizons
نویسنده [English]
- Qodratullah Qorbani
Professor of Philosophy, Kharazmi University, Tehran, Iran
چکیده [English]
Extended Abstract
Introduction
The question of the historicity of religion and the verses on revelation is deeply challenging. Conversely, the belief in the transhistorical nature of religion in its entirety also faces serious difficulties. In fact, each of these two positions carries its own set of characteristics, theoretical and practical implications, and consequences, and each confronts its proponents with substantial problems. Those who maintain that religion is entirely transhistorical, in all its teachings and rulings, must not only demonstrate the function of religious doctrines under any circumstances, even at the level of particular instances, but also to address counterexamples that seem to contradict their claim. Such an approach must further defend the universality, stability, and comprehensiveness of the teachings and verses of revelation across all relevant domains.
In contrast, the historicity approach must be able to specify which aspect of religion it considers historical. Does historicity apply to the religious message itself, to the sacred texts, to believers’ interpretations of religion, or only to a subset of revelatory rulings and teachings? Furthermore, this view must address the following: What are the epistemological, hermeneutical, practical, and linguistic consequences of affirming the historicity of religion for theology? In particular, could such a view lead to epistemic relativism or undermine the epistemic validity of revelatory teachings?
Broadly speaking, there are two dominant views regarding the historicity of revelation. The first affirms the transhistorical character of all verses of revelation, accepting no temporal or spatial limitations for them. The second emphasizes the historicity of most, or even all, verses of revelation (the Qur’an), and indeed of religion itself. The first view rests on the premise that the Qur’anic verses have a divine origin, that Islam is an eternal and comprehensive religion, and that God possesses absolute knowledge of what benefits His creatures. Consequently, the verses of revelation are necessarily transhistorical. The second view, in its various formulations, points to the historicity either of the phenomenon of religion itself, or of religious texts, or of believers’ interpretations. In its more minimal form, it applies to certain legal (juridical) and scientific verses. This view is grounded in the necessity that the revelatory message be formed within the temporal, spatial, and cultural context of the people at the time of its descent. Given the difficulties inherent in both perspectives, this study seeks to offer an integrative, subject-based approach that draws on the strengths of each while avoiding their shortcomings.
Methodology
The approach of religious historicity operates on multiple levels. It may attribute historicity to the very essence and origin of the religious message; to the stage of receiving and delivering revelation; to the implementation and efficacy of religion; to believers’ reading and understanding of religious texts; or to the preservation and continuity of religion. In other words, the historicity of religion can encompass the original message, the religious scriptures themselves, the recipient of revelation, the conditions of its descent, and its execution and transmission. Such a view is particularly rooted in Gadamer’s philosophical hermeneutics, in which human existence is inherently historical, temporal, and spatial. Historicity thus becomes an inescapable bound of human existence. Religious texts, too, are embedded in cultural, historical, and geographical contexts, what is often called tradition, and acquire meaning within those boundaries. On this view, neither tradition, nor language, nor understanding, nor experience, nor human existence is fixed or unchanging; all are in constant flux.
The transhistorical approach, by contrast, has been the dominant view among traditional Muslim scholars regarding the content of the Qur’anic verses. It rests on key foundations: the divine origin of the Qur’an; that the verses of revelation are God’s very words sent down to the Prophet’s heart; that the Qur’an is a clear exposition of all things (tibyān li-kulli shay’), addressing all human needs; and that the Qur’an is an eternal text for the final religion, universally containing the teachings necessary for humanity. Proponents cite verses such as Q. 6:38; 5:3; 16:89, 44; 59:7; 34:28; and 21:107. This view also emphasizes that the Qur’an was revealed in Arabic, in the very words that exist, from God to the Prophet, the Prophet being the receptive cause of revelation, not its active cause. Moreover, citing verses such as Q. 53:3–4, it insists that not only is the Qur’an divine revelation, but its reception and delivery are free from any human whim or desire on the part of the Prophet. In this perspective, all verses, whether doctrinal, ethical, legal, or otherwise, possess equal and permanent, transhistorical validity and are never subject to abrogation.
Discussion
Given the challenges faced by both the historicity and transhistoricity views, this study proposes an integrative, subject‑based approach. This approach seeks to benefit from the advantages of both perspectives while avoiding their drawbacks as much as possible.
The first step is to attend to the thematic diversity of the revelatory verses and focus on their content. In this way, we can determine what characteristics different groups of divine verses, addressing different topics, have regarding historicity or transhistoricity. Using an inductive method, the Qur’anic verses are classified into categories such as: philosophical‑doctrinal, ethical, ritual‑legal (jurisprudential), narrative‑historical, social‑ political‑ economic, scientific, women‑related, and divine norms (sunan). This classification helps us recognize the general features of each category, thereby enabling better judgment about their historicity or transhistoricity, and avoiding confusion among their distinct characteristics. In other words, this classification helps us understand: What is the occasion of revelation (sha’n nuzūl) for such verses? Is their implication and message limited, temporary, and historical, or is it transhistorical, trans‑temporal, and trans‑spatial?
Conclusion
Attending to the thematic diversity of divine verses appears to be a sound method for properly assessing their possible transhistoricity or historicity. This approach allows us to distinguish the subject matter to which the verses refer and to understand more clearly the purposes for which they were revealed in different contexts. Notably, it clarifies God’s intrinsic intention (al-qaṣd bi-al-dhāt) from His extrinsic intention (al-qaṣd bi-al-ʿaraḍ) in sending down diverse verses. Distinguishing God’s intrinsic intention from His extrinsic intention in turn distinguishes what is “religious” from what is “non‑religious” but nevertheless serves a religious purpose. Consequently, verses that directly express God’s intrinsic intention and are regarded as religious undoubtedly possess a transhistorical, trans‑spatial, and trans‑temporal character, because they directly convey God’s eternal and everlasting messages. Verses that reflect God’s extrinsic intention and are non‑religious, however, may have their subject matter affected by historicity, yet the purpose of their revelation, divine guidance, remains non‑historical, eternal, and everlasting. Thus, distinguishing what is religious and intended by God intrinsically from what is non‑religious and intended extrinsically is of great importance. In effect, this distinction helps separate the historical context of revelation (the matter to which revelation refers) from the purpose for which revelation was sent down. Even when the context or subject matter of revelation is historical, the purpose may still be transhistorical.
Finally, paying attention to the various roles of the Prophet of Islam, as recipient, deliverer, and actor upon revelation, can also help in discerning the transhistorical or historical dimensions of the verses. Distinguishing the Prophet’s religious functions from his non‑religious (worldly) functions can help us recognize that some verses revealed in his time were meant to guide him in managing the economic, political, social, and cultural affairs of his contemporary society. As the conditions of later societies change, such guidance may no longer be applicable in its specific instances, because it addressed the Prophet’s non‑religious functions in that particular society. Nevertheless, extracting general principles from them for the believers of subsequent eras remains possible and viable.
کلیدواژهها [English]
- Verses of Revelation
- Historicity
- Transhistoricity
- Thematic Diversity of Revelation
- Intrinsic Intention
- Extrinsic Intention
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