شكل‌گيري كلام يهود در سايه كلام اسلامي

Formation of Jewish Theology under the Influence of Islamic Theology

با بررسي الهيات يهود، قبل و بعد از اسلام، تحولاتي كه مسلمانان در ميان علماي سنتي يهود پديد آوردند، نمايان مي‌شود. «عقل‌گرايي» مشخصه بزرگي بود كه بعد از اسلام در ميان يهوديان شكل گرفت و اين ويژگي به‌جز دوره كوتاهي و آن‌هم در ميان تعداد معدودي همچون فيلون، هيچ سابقه يهودي ندارد؛ تا اينكه كلام اسلامي، بن‌مايه‌هاي اين روش فكري را در يهوديت بنا نهاد و بزرگاني از يهوديت، مانند داوود مقمص و سعديا گايون از جامعه سنتي يهود و قرقساني در فرقه قراييم، با پذيرش اين تحول، دوره جديدي از تفكر يهودي را رقم زدند. اين تحول، معلول دو عامل مهم بود: يكي دستاورد بزرگ متكلمان مسلمان كه علماي اديان ديگر را به فراگيري آن مشتاق مي‌كرد و ديگري ثبات و امكاني كه اسلام در جوامع مسلمان پديد آورد تا علوم مختلف ازجمله كلام اسلامي در ميان علماي اسلام و اديان ديگر شكوفا شود. تاثير كلامي مسلمانان بيشتر از طرف عقل‌گراهايي چون معتزله بود كه تلاش مي‌كردند عقل و دين را با يكديگر جمع كنند. اين رويكرد مورد قبول علماي يهود واقع شد و آنها براي موجه نشان دادن دين خود در ميان علماي اديان ديگر و نيز دفاع از آن در ميان پيروان يهود، نياز به اين روش داشتند و جمع بين عقل و دين، جز دغدغه‌هاي آنان شد.

Abstract: By analyzing the Jewish theology before and after Islam the changes made by Muslims among the traditional Jewish scholars could be revealed. “Rationalism” was a prominent feature developed among the Jews after Islam and this feature lacks Jewish history except a short period among a few scholars such as Philo, until the foundations of this intellectual method were established in Judaism by Islam and by accepting this upheaval some great scholars from Judaism such as David Al Mukammas and Saadia Ga’un from the traditional community of Judaism and Qerqesani from the sect of Kara`im gave rise to a new period of Jewish intellectualism. This upheaval was caused by two major factors, the first of which was the great achievement of Muslim theologians making the scholars of other religions eager to learn it and the second one was the stability and possibility created by Islam in Muslim communities so that various sciences including Islamic theology could be flourished among Islam scholars and other religions. The Muslims’ theological influence was further exerted by the rationalists like Mu’tazila who were attempting to unite reason and religion with each other. This approach was accepted by Jewish scholars and they needed this method to introduce their religion justifiably between other religions and also to defend it among the followers of Judaism; consequently, union of reason and religion became their concern.