بررسي امكانِ جمع بين مباني معرفتي قرآن و اصول هرمنوتيك فلسفي

The Possibility of Reconciliation between Epistemic Principles of the Quran and Philosophical Hermeneutic Principles

قرآن به عنوان پيام الهي، وقتي هدايت بخش و سعادت آفرين است كه به درستي فهميده شود و در محور زندگي قرار بگيرد. فهم قرآن، مباني و زيرساخت‌هاي اعتقادي خاصي دارد كه پذيرفته‌شده همۀ فرق اسلامي است و مهم‌ترين آنها عبارتند از: وحيانيّت، مبتني بر عقل و فطرت، معرفتبخشي و واقعي بودن، حكيمانه بودن، هدايتگري، درخور فهم بودن و... كه تشكيك در هر يك از اين مباني، اعتبار قرآن را مخدوش مي‌كند. مباني هرمنوتيك فلسفي عبارتند از: محوريّت مفسّر، ديالكتيك در فهم، اتفاقي بودن فهم، غيرِ روشمند و منطق گريزي فهم، تاريخمندي فهم و نقش اساسي پيش فرض‌ها در به‌دست‌آمدن فهم. برون داد اين مباني عبارتند از: بي توجهي به ارادۀ مؤلّف، نبود معيار براي فهم درست، ناممكن بودن فهم ثابت و عيني، توجيه قرائت‌هاي مختلف از متن واحد، شكاكيّت، نسبيّت و پلوراليسم در فهم. نگارنده در مقاله اعتقاد دارد كه اصول و مباني هرمنوتيك فلسفي با مباني فهم قرآن در تقابل جدّي هستند و امكان جمع بين آنها وجود ندارد. كساني كه تلاش مي‌كنند بين مباني فهم قرآن با هرمنوتيك فلسفي هماهنگي ايجاد كنند، در عمل چاره‌اي جز توجيه و تأويل مباني قرآن در راستاي نتايج هرمنوتيك فلسفي نخواهند داشت.

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 nonsystematic 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, Godcentered 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.