گستره «کل شیء» در آیه 89 سوره نحل: بررسی تطبیقی دیدگاه طباطبایی و حسن زاده آملی (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
آیه 89 سوره نحل، معروف به آیه تبیان، از زوایای گوناگونی مورد بررسی مفسران و قرآن پژوهان قرار گرفته و بیشترین موضوع موردبحث دلالت عبارت «کل شیء» بوده که پرسش هایی نیز در پی داشته است: اینکه چگونه متن قرآن می تواند حامل معانی بسیار باشد، به گونه ای که از آن تعبیر به «کل شیء» شود و چه کسانی و از چه طریقی می توانند به معانی آن دست یابند. هدف این پژوهش مقایسه و تطبیق دیدگاه های علامه طباطبایی و حسن زاده آملی در تبیین این دو مسئله بوده است: (1) «کل شیء» چه گستره ای دارد؟ (2) درک قرآن با وصف «تِبْیانًا لِکلِّ شَیءٍ» ویژه چه کسانی است؟ این مطالعه نشان می دهد که دیدگاه های طباطبایی و حسن زاده آملی همسوست و بین آن ها اختلاف ساختاری و ریشه ای وجود ندارد، بلکه تفاوت ها صرفاً از جهت اجمال و تفصیل است و به نظر می رسد، پاسخ های حسن زاده همان نگاه طباطبایی بوده که از طریق معرفت نفس برهانی شده است. بر این اساس، این دو دانشور از دو مسیر متفاوت «تِبْیَانًا لِکُلِّ شَیْ ء» را بررسی کرده و به اصول واحدی رسیده اند.The Scope of “All Things” in Verse 89 of the al-Nahl Chapter: A Comparative Study of the Views of Allamah Tabatabai and Hassanzadeh Amoli
Verse 89 of the al-Nahl Chapter, known as the Tibyān Verse, has been studied from various perspectives by exegetes and Quranic scholars, with the primary focus being on the meaning of the phrase “all things” (kulli shayʾ), which has led to several questions: How can the Quranic text encompass such extensive meanings to be described as “all things,” and who can access these meanings and by what means? This study aims to compare and align the views of Allamah Tabatabai and Hassanzadeh Amoli in explaining these two issues: 1) What is the scope of “all things?” (2) Who can comprehend the Quran described as “a clarification for all things?” This research demonstrates that the views of Tabatabai and Hassanzadeh Amoli are congruent, with no structural or fundamental differences between them; the variations lie only in the degree of elaboration. It seems that Hassanzadeh’s interpretations represent Tabatabai’s views but are substantiated through the framework of self-knowledge (maʿrifat al-nafs). Accordingly, these two scholars have approached “a clarification for all things” in different ways but have reached the same foundational principles.
Keywords: Verse 89 of the al-Nahl Chapter, Tibyān Verse, comprehensiveness of the Quran
Introduction
Deciphering the phrase “a clarification for all things” (tibyānan li-kulli shayʾ) in verse 89 of the al-Nahl Chapter has been a contentious topic among Quranic exegetes, with various interpretations offered. This phrase describes the Quran: “We have sent down the Book to you as a clarification of all things and as guidance, mercy and good news for the Muslims.” Two fundamental questions about “a clarification for all things” arise: 1) What is the extent of “all things?” Does it encompass all truths of existence, or is its scope limited to specific domains like religion or humanity? 2) Whatever the Quran means by “a clarification for all things,” who can comprehend this clarification and benefit from it, or in other words, what conditions must be met to understand the Quran with this description and benefit from it?
Discussion and Analysis
In comparing the perspectives of the two contemporary scholars and exegetes, Allamah Tabatabai and Allamah Hassanzadeh Amoli, regarding these key questions, the following findings emerge:
The Semantic Scope and Extent of “All Things”
Allamah Tabatabai explains that the scope of “all things” relates to the Quran’s linguistic denotation, which encompasses all matters relevant to human guidance. He diverges from many exegetes, who limit “all things” to guidance-related matters, and he considers the Quran to symbolically encompass the knowledge of what has been and what will be, and regards understanding these symbols as dependent on knowledge of taʾwil (esoteric interpretation). When Allamah Hassanzadeh Amoli discusses the scope of “all things,” he interprets it from the outset as encompassing all truths of existence and does not address the categories of denotation or divide it into guidance-related and non-guidance-related aspects. In comparing the views of these two Godly scholars on the scope of the Quran, it is observed that both acknowledge that the Quranic text conveys all truths of existence and that the scope of “all things” is not confined to any limit. However, they do not consider this comprehensiveness to be accessible to everyone, viewing it as symbolic in nature and linking access to it directly to the concept of taʾwil (esoteric interpretation).
Understanding the Quran as “a Clarification for All Things”
The comparison and analysis of the views of these two scholars show that although their perspectives differ—meaning Allamah Tabatabai interprets the Tibyān verse based on the Quranic exegesis method of Quran by Quran in al-Mizān, while Allamah Hassanzadeh employs the path of self-knowledge and anthropological principles as the key to unlocking the verse—both have reached the same conclusions. Both consider purity (ṭahara) the most essential factor in understanding the Quran’s secrets and mysteries. Allamah Tabatabai tackles the resolution of this issue by explaining the concept of taʾwil, while Allamah Hassanzadeh does so based on the principle of congruity in perception. Both see the Quran’s comprehensiveness as a reflection of the comprehensiveness of the soul of the Perfect Human Being, that is, the Imam. Allamah Tabatabai references this using a tradition from Imam Sadiq (A.S.), while Hassanzadeh takes the path of self-knowledge. In al-Mizān, Tabatabai regards knowledge of taʾwil as a divine gift bestowed upon specific servants of God, however, Allamah Hassanzadeh elaborates on this topic further in his works. While referencing the correspondence between the two realms, he partially explains the process of this awareness. According to Allamah Hassanzadeh, the scholar of taʾwil has the ability to reconcile the world and the Quran, a capacity he gains by aligning the world with his own soul. That is, the more a person aligns with the world and becomes more refined through purity and self-purification —since the world is a reflection of the divine names—the more the Quran becomes accessible to them as a living text. In other words, Allamah Hassanzadeh’s interpretation continues that of Allamah Tabatabai and further clarifies the path for Quranic scholars.
Conclusion
By comparing the general views of Allamah Tabatabai and Hassanzadeh Amoli on the two topics of the scope of “a clarification of all things” and regarding who has the ability and capacity to understand the deeper meanings of “all things,” it can be said that the overall approach and perspectives of these two scholars, although from different viewpoints and methods, lead to the same conclusion in response to both questions. However, Hassanzadeh’s views are broader in scope and more solid as they are grounded in self-knowledge. In conclusion, both exegetes agree that the scope of “all things” encompasses all truths of existence. However, they regard this clarification as symbolic and inaccessible to the general public, linking comprehension of this level of the Quran to verse seven of the Aal Imran Chapter and the concept of taʾwil.
تبلیغات
