هستی‌شناسی «کلمه» در قرآن و نقد تفسیرهای غیر اسلامی آن

نوع مقاله : مقاله پژوهشی

نویسندگان

1 مدیر گروه فلسفه و کلام دانشکده الهیات و معارف اسلامی دانشگاه مازندران، بابلسر، ایران

2 گروه فلسفه و کلام اسلامی دانشکده الهیات و معارف اسلامی دانشگاه مازندران

10.22061/orj.2023.1854

چکیده

در انجیل یوحنا و قرآن و نیز برخی متون دینی یهودیت، مسیحیت و اسلام، از عیسی(ع) به «کلمه» تعبیر شد. اگر «کلمه» را تعبیر دیگری از «لوگوس» بدانیم، آن‌گاه می‌توان حکم داد که در سپهر ادبیات دینی-فلسفی یهودی و مسیحی، دستِ‌کم با سه تلقی از این تعبیر مواجه هستیم: کلمه نه به‌مثابه مخلوق و نه به‌مثابه نامخلوق(ابزار خدا)، کلمه به معنای مخلوق(پسر خدا)، کلمه به معنای خدا(خدای پسر). تلقی اول را می‌توان در آراء فیلون یهودی، تلقی دوم را در اناجیل هم‌نوا و تلقی سوم را در اولین فرازهای انجیل یوحنا پی‌جویی نمود. این‌که از حیث هستی‌شناختی، این تلقی‌ها تا چه میزان متأثر از مفهوم لوگوس در ادبیات فلسفی ـ دینی یونانی است و یا فیلون چه تاثیراتی بر یوحنا و آباء کلیسا داشته از عهده این پژوهش بیرون است؛ اما قرآن کریم در سپهر مفهوم‌شناختی و وجودشناختی خود، مراد مشخصی از کاربُرد «کلمه» دارد. آیه‌های 39 و 42 آل عمران، 171 نساء و نیز 34 مریم و 12 تحریم در قرآن درباره اطلاق «کلمه» بر عیسی (ع) سخن به‌میان آورده‌اند. اکنون سه پرسش مطرح است: مقصود قرآن از «کلمه» چیست؟ چرا قرآن در میان پیامبران، «کلمه» فقط بر عیسی(ع) اطلاق شد؟ منظور قرآن تا چه میزان منطبق با برخی تفسیرهای یهودی و مسیحی است؟ تتبع در اقوال کلامی مفسران قرآن و نیز توجه به هستی‌شناسیِ قرآنیِ «کلمه»، اشعار به جنبه مخلوقیت عیسی(ع) و تعریض به عقایدی دارد که در آن، عیسی (ع) پسر خدا(فیلون و اناجیل هم‌نوا)، خدای پسر(انجیل یوحنا) غیرِمخلوق‌ و غیرِجسمانی و مواردی از این‌دست، معرفی شد.

کلیدواژه‌ها

عنوان مقاله [English]

Ontology of "Word" in the Qur'an and Criticism of its non-Islamic Interpretations

نویسندگان [English]

  • Mahmood Dayyani 1
  • ramezan mahdavi azadboni 2
1 Department of Philosophy and theology of the Faculty of Theology at the University of Mazandaran, Babolsar, Iran
2 Department of Islamic philosophy and theology of University of Mazandaran
چکیده [English]

In the Gospel of John and the Qur'an, as well as some religious texts of Judaism, Christianity and Islam, Jesus (pbuh) was interpreted as "Word". If we consider "Word" as another interpretation of "Logos", then we can say that in the sphere of Jewish and Christian religio-philosophical literature, we are faced with at least three interpretations of this attitude: First, the word is neither as created nor as uncreated (tool God), secondly, the word means creation (son of God), thirdly, the word means God (God the son). The first view can be found in the opinions of Philo the Jew, the second view in the Synoptic Gospels, and the third view in the first chapters of John's Gospel. From an ontological point of view, to what extent these views are influenced by the concept of logos in Greek philosophical-religious literature, or what effects Philo had on John and the church fathers, is beyond the scope of this research. But in its conceptual and ontological sphere, the Holy Qur'an has a specific meaning of the use of "word". Verses 39 and 45 of Al-Imran, 171 Nisa, as well as 34 Maryam and 12 ،Tahrim in the Qur'an talk about the application of the word to Jesus (PBUH). Now three questions are raised: What does the Qur'an mean by "word"? Why did the Qur'an use the word "word" only for Jesus (pbuh) among the prophets? To what extent are the aforementioned Jewish and Christian views compatible with the Qur'an? The Quranic ontology of the word "Word" is focused on the aspect of the creation of Jesus (pbuh) and extends to the beliefs in which Jesus (pbuh) is the instrument of God (Philoni's view), the son of God (the point of view of the Synoptic Gospels), God the Son (the view of the Gospel of John) ) Was introduced; Because in the verses of the Qur'an, the word means the creation of God, and it is considered as a reaction against the aforementioned Judeo-Christian views in addition to the verses that negate God.

کلیدواژه‌ها [English]

  • Quran
  • Word
  • Jesus (pbuh)
  • Logos
  • Philo
  • the Synoptic Gospels
  • John's Gospel

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پژوهش های هستی شناختی
دوره 11، شماره 22
اسفند 1401
صفحه 512-485

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