نقد نظریه نسخ عقلی قرآن در پرتو سیّالیت معنایی: تحلیل مبانی، روش شناسی و پی آمدهای معرفتی- هرمنوتیکی (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
نسخ عقلیِ قرآن ازجمله مباحثی است که روشن فکران، به خصوص در عصر حاضر، با هدف ایجاد هم آهنگی میان دین و مدرنیته بر آن تأکید دارند. اینان بر خلاف نگاه سنتی که معتقد است نسخ قرآن جز با قرآن یا سنت قطعیه ممکن نیست بر این باور اند که عقل توانایی نسخ احکام قرآنی را دارد. پی آمد چنین نگاهی استمرار نسخ، امکان تغییر و تعدیل احکام شرعی به واسطه حکم عقل، و قابلیت تقیید زمانیِ احکام شرعی است. در این جستار با روش توصیفی و تحلیلی و نگاه انتقادی مسئله نسخ عقلیِ قرآن و مبانی آن، با تأکید بر سیّالیت معنا، کاویده شده است. فرضیه مطالعه آن است که نسخ عقلیِ قرآن مبتنی است بر توانمندی عقل در تشخیص مصالح و مفاسد احکام و کشف ملاکات آن، تقسیم دوگانه احکام به اصل و فرع، و ثابت و متغیر و نیز صامت انگاری متن دین. نتیجه این روی کرد هم سیّالیت معنای متن و دست نیافتن به معنای حقیقی و عینی و مراد جدی متکلم، و درنتیجه پلورالیسم معرفتی و دینی خواهد بود. این درک درتقابل با نگرش اصولیان و مفسران مسلمان در طول تاریخ است که معتقد اند هر متنی معنای متعینی دارد و این معنا تابع وضع و اراده متکلم و مؤلف است. آن ها ازهمین رو به دنبال کشف مراد جدی خدا در تفسیر قرآن و کشف معنای واحد از آن اند و درنتیجه سیّالیت و تعدد معنا را نمی پذیرند. در مطالعه کنونی به این تقابل هم چون زمینه ای برای نقد آراء تفسیری نواندیشان و بازخوانی مبانی فهم دینی و بررسی نسبت عقل و وحی در فرآیند تفسیر نگریسته خواهد شد.Rational Abrogation Theory in the Qurʾān: Scrutiny of its Foundations, Methodology, and Consequences
The theory of rational abrogation (al-Naskh al-ʿAqlī) of the Qurʾān is a significant and contentious subject in contemporary Quranic hermeneutics, advanced by some modern intellectuals aiming to reconcile religious tenets with modernity. This approach integrates principles from philosophical hermeneutics into Quranic exegesis, emphasizing concepts such as semantic fluidity, the active role of human reason in understanding religious texts, and the flexibility of religious rulings. Proponents argue that human intellect, capable of discerning the underlying rationales (al-maqāṣid) and benefits (al-maṣāliḥ) or harms (al-mafāsid) of divine injunctions, can abrogate specific Quranic rulings that are deemed incompatible with contemporary ethical standards, human rights norms, or changing spatio-temporal contexts. This paper critically examines the theoretical foundations, methodological approaches, and epistemological-hermeneutical consequences of this theory through a descriptive-analytical and critical lens. The foundational premises of rational abrogation include the autonomy of human reason in independently perceiving the goodness (al-ḥusn) or badness (al-qubḥ) of actions, the dichotomy of Quranic rulings into primary/secondary, fixed/variable, and essential/accidental categories, and the characterization of the Quranic text as semantically fluid or even silent (ṣāmit), meaning its meaning is not fixed but determined through the interpreter's engagement. Key methodological strategies involve reverse abrogation (al-naskh al-mʿakūs), where later Meccan verses —considered to contain universal principles—are proposed to abrogate earlier Medinan verses —seen as context-specific and temporary legislation. Furthermore, rulings are classified as foundational (aṣlī or dhātī) versus secondary (farʿī or ʿarḍī), or as ratificatory (imḍāʾī) versus foundational (taʾsīsī), with the former categories in each pair deemed susceptible to change by rational judgment. The epistemological and hermeneutical implications of adopting rational abrogation are profound. It leads to semantic fluidity, where the meaning of the text becomes relative, contingent upon the interpreter's pre-understandings, cultural context, and philosophical presuppositions. This perspective challenges the possibility of accessing a single, objective, and authorially-intended meaning (al-murād al-jiddī) of the text (according to the terminology of Shiite jurists), ultimately fostering epistemological and religious pluralism. From the viewpoint of its critics, primarily traditional Shiite jurists (al-uṣūlīyyūn) and commentators (al-mufassirūn), this theory undermines the divine authority, eternal validity, and miraculous nature (al-iʿjāz) of the Qurʾān. They argue that the Qurʾān possesses a determinate meaning, discoverable through established principles of language (dilālat al-alfāẓ), legal theory (uṣūl al-fiqh), and the teachings of the Infallibles (al-maʿṣūmīn). For them, reason (al-ʿaql) functions as a vital tool for discovering (kashf) divine law, operating in harmony with revelation (al-naql) through the principle of correlation (qāʿidat al-mulāzamah), but it lacks the authority for independent legislation or abrogation (al-Tashrīʿ al-Mustaqill). The study systematically critiques the core pillars of the rational abrogation theory. It questions the capacity of human reason to fully grasp the particular rationales (al-malakāt) behind specific divine rulings, arguing that such knowledge ultimately rests with God. It challenges the validity of dichotomous classifications of rulings as lacking rigorous criteria and potentially leading to arbitrary selectivity, thereby contradicting the Qurʾān's claim to be a perpetual guidance. The concept of reverse abrogation is criticized for violating the established condition in Islamic jurisprudence that the abrogating text must be chronologically later than the abrogated one. Finally, the premise of textual silence (the silent shariʿa) and semantic fluidity is contested on linguistic, theological, and pragmatic grounds. It is argued that this leads to interpretive anarchy, severs the connection between text and authorial intent, and is incompatible with the finality of prophethood (al-khātamiyyah) and the Qurʾān's role as a clear, guiding light. In conclusion, while seeking to address modern challenges, the theory of rational abrogation, grounded in semantic fluidity and an expansive role for human reason, faces significant epistemological and theological challenges from a traditional Shiite perspective. It potentially leads to relativism and undermines the stability of religious knowledge. The critique reaffirms the position that the Quranic text possesses objective meanings, and the role of reason, though crucial, is circumscribed within a framework that upholds the divine origin and authority of the revelation. The study highlights the fundamental tension between adapting religious interpretation to contemporary contexts and preserving the perceived integrity and eternality of the divine text.
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