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الهیات تطبیقی، جلد ۷، شماره ۱۵، صفحات ۱۳۷-۱۵۲
عنوان فارسی بررسی امکانِ جمع بین مبانی معرفتی قرآن و اصول هرمنوتیک فلسفی
چکیده فارسی مقاله قرآن به عنوان پیام الهی، وقتی هدایت بخش و سعادت آفرین است که به درستی فهمیده شود و در محور زندگی قرار بگیرد. فهم قرآن، مبانی و زیرساخت‌های اعتقادی خاصی دارد که پذیرفته‌شده همۀ فرق اسلامی است و مهم‌ترین آنها عبارتند از: وحیانیّت، مبتنی بر عقل و فطرت، معرفتبخشی و واقعی بودن، حکیمانه بودن، هدایتگری، درخور فهم بودن و... که تشکیک در هر یک از این مبانی، اعتبار قرآن را مخدوش می‌کند. مبانی هرمنوتیک فلسفی عبارتند از: محوریّت مفسّر، دیالکتیک در فهم، اتفاقی بودن فهم، غیرِ روشمند و منطق گریزی فهم، تاریخمندی فهم و نقش اساسی پیش فرض‌ها در به‌دست‌آمدن فهم. برون داد این مبانی عبارتند از: بی توجهی به ارادۀ مؤلّف، نبود معیار برای فهم درست، ناممکن بودن فهم ثابت و عینی، توجیه قرائت‌های مختلف از متن واحد، شکاکیّت، نسبیّت و پلورالیسم در فهم. نگارنده در مقاله اعتقاد دارد که اصول و مبانی هرمنوتیک فلسفی با مبانی فهم قرآن در تقابل جدّی هستند و امکان جمع بین آنها وجود ندارد. کسانی که تلاش می‌کنند بین مبانی فهم قرآن با هرمنوتیک فلسفی هماهنگی ایجاد کنند، در عمل چاره‌ای جز توجیه و تأویل مبانی قرآن در راستای نتایج هرمنوتیک فلسفی نخواهند داشت.
کلیدواژه‌های فارسی مقاله
عنوان انگلیسی The Possibility of Reconciliation between Epistemic Principles of the Quran and Philosophical Hermeneutic Principles
چکیده انگلیسی مقاله Abstrac One of the important issues in the field of new theology is philosophical hermeneutics and its impact on the interpretation of sacred texts. The real question is whether we can interpret the Quran according to this theory or not? In the past, hermeneutics was known as the science of interpretation especially the interpretation of sacred texts. In the twentieth century, having the philosophical approach to hermeneutics changed it as an effective knowledge in the field of human knowledge. Philosophical hermeneutics is based on ontological understanding and explaining the conditions and factors affecting the understanding. Philosophical hermeneutics is based on principles including: (1) understanding is a production not a reproduction i.e. the interpreter creates meaning to the text in the process of understanding and text meaning is not in relation to the author. According to his knowledge, conditions, and preferences, the reader creates meaning for the text. (2) human understanding is an accident and incident so understanding process has no authority to select criteria and logic for that method; as a result understanding is a non-systematic and uncontrollable matter. (3) understanding is a practical matter i.e. understanding a work or text is done based on the position of interpreter, his interests, conditions, and current expectations. (4) understanding is created based on the conversation between the interpreter and text. Understanding is obtained based on their effort and struggle. Therefore, understanding is the result of combining semantic horizon of interpreter with semantic horizon of work. (5) understanding is the result of the tradition and prejudices of the interpreter. Since the prejudices of the people are different, there is no common understanding among the people. (6) the historicity of understanding. Others’ understanding of text makes text history and this history is effective in its subsequent understanding and this process is endless and undetermined. As a result, there is no constant and final understanding. Also understanding the Quran includes special meanings that considering them is an essential matter to achieve a true understanding of this book. The most important foundations include the basics of ontology: having a realistic understanding to the world, accepting the world beyond the material world, having faith in the unseen things, God-centered and having a monotheistic look to the world. - Epistemological foundations: Quran, with an emphasis on reason and intuition, does not limit knowledge to empirical sciences and according to the Quran just recognition based on science is valid and it prohibits human to follow fantasy, doubt, and guess. -Foundations of textology: Quran is the word of God and it has the dignity of guiding and knowledge. Therefore, its audience is looking for God’s intention. - Linguistic foundations: Quran is seeking the rational discourses and it follows rational manner in coordination with each other. Philosophical hermeneutic principles are in conflict with the principles of understanding the Quran because the necessity of philosophical hermeneutics is the denial of certainty and constant understanding while Quran is based on a determinant belief and certainty. According to the philosophical hermeneutics, the author and his will have no role in the process of understanding but the audience of Quran is trying to achieve God’s purposes. Knowing understanding, relying on the assumptions, the historicity of understanding and ignoring the author’s will cause to have no criteria to judge between different interpretations of text; unfortunately all perceptions (though inconsistent) should be justified that it leads to accepting relativity in understanding and noetic pluralism while each interpretation of the Quran is not correct and eisegesis is rejected in understanding the Quran. So there is a contradiction between the principles of philosophical hermeneutics and foundations of understanding Quran and consultation between them is not available and the necessity to accept philosophical hermeneutic foundations is to deny or to interpret the principles of Quran.
کلیدواژه‌های انگلیسی مقاله
نویسندگان مقاله سید مصطفی مناقب | seyed mostafa
استادیار گروه علوم قرآن و حدیث، دانشگاه پیام نور، ایران

عبدالله محرابی |
دانشجوی دکتری مدرسی معارف اسلامی گرایش قرآن و متون اسلامی ، دانشگاه پیام نور، ایران

نشانی اینترنتی http://coth.ui.ac.ir/article_20765_6a165ca086a72f2b12c7f6eb14324c04.pdf
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