بررسی تطبیقی ابداعی‌بودن آفرینش جهان و انسان از نظر قرآن و فیلسوفان

این مقاله در صدد بیان دیدگاه قرآن و فلاسفه در موضوع ابداعی‌بودن آفرینش جهان و انسان است و با شیوه مطالعه اسنادی و روش پردازش توصیفی-تحلیلی-تفسیری به بررسی تطبیقی دیدگاه قرآن و فیلسوفان در این باره می‌پردازد. یافته‌های تحقیق حاکی است که ابداع در قرآن به معنای بی‌سابقه‌بودن و عدم نیاز به الگوی قبلی به کار رفته و آیات مرتبط با مسئله، به صورت هماهنگ بر آفرینش ابداعی جهان و انسان دلالت دارند؛ اما ابداع در اصطلاح فلاسفه به‌معنای ایجاد شیء بدون نیاز به ماده و زمان است. نسبت منطقی مفهوم ابداع در قرآن با اصطلاح آن نزد مشهور فلاسفه عام و خاص مطلق است و مفهوم ابداع قرآنی اعم از ابداع فلسفی بوده و شامل خلقت موجودات مسبوق به ماده هم می‌گردد. فلاسفه درباره ابداعی بودن آفرینش جهان و انسان اتفاق‌نظر ندارند؛ برخی خلقت اصل عالم ماده و یا عالم غیرمادی را ابداعی شمرده‌اند و لذا مشهور فلاسفه آفرینش انسان را ابداعی نمی‌دانند. برخی فیلسوفان ابداع را افاضه وجود از طرف خداوند می‌دانند و وجود عالم و انسان را از این باب ابداعی می‌شمارند. فلاسفه ماده آفرینش انسان را ابداعی و خلقت جسم انسان را از مکونات می‌دانند؛ ولی ازنظر قرآن برخلاف دیدگاه مشهور فلاسفه آفرینش جسم انسان نیز ابداعی است. دیدگاه قرآن در دونقطه با نظر فلاسفه تمایز پیدا می‌کند: اول صراحت بیان قرآن در ابداعی بودن آفرینش جهان و ظهور بیان آن در ابداعی بودن خلقت انسان؛ درحالی‌که نظر فلاسفه درباره ابداعی بودن خلقت انسان ابهام دارد. دوم از دیدگاه قرآن آفرینش مخلوقات مادی ابداعی است ولی ازنظر مشهور فلاسفه ابداعی نیست.

a comparative study of the originality of the creation of the universe and humanity from the perspective of the quran and philosophers

detailed abstractresearch objective: this research aims to clarify the quranic depiction of the originality of the creation of the universe and humanity, and also to demonstrate what philosophers intend by the term &origination& (ibdāʿ) and the conclusions of their thoughts regarding the originality of the creation of the universe and humanity. after presenting the views of the quran and philosophers on the issue of the original creation of the universe and humanity, the two perspectives are compared, highlighting their points of agreement and divergence, and ultimately demonstrating the superiority and comprehensiveness of one over the other.research method: the methodology of this study is documentary, and the problem-solving is conducted through a descriptive-exegetical approach to extract the quranic perspective. in the exploratory phase of the verse analysis, both literal and conceptual search methods were employed, and various verses were collected and examined based on their implications, from which the quranic viewpoint on the subject was inferred. in reporting and analyzing the views of philosophers, a descriptive-analytical method was used, while the comparison and differentiation between the qur’anic and philosophical viewpoints on the subject were conducted using a comparative—and at times critical—approach.findings: the findings of the research indicate that in the quran, &originality& (ibdāʿ) is used to mean unprecedentedness and the absence of a need for a prior model. the relevant verses consistently indicate the original creation of the universe and humanity. however, in philosophical terminology, &originality& refers to the creation of something without the need for pre-existing matter or time. the logical relationship between the qur’anic concept of originality and its technical meaning among prominent philosophers is one of generality and specificity, with the qur’anic concept being more comprehensive, encompassing the creation of entities preceded by matter. philosophers do not agree on the originality of the creation of the universe and humanity; some consider the creation of the material world or the non-material world to be original. therefore, most philosophers do not regard the creation of humanity as original. only those philosophers who view originality as the bestowal of existence by god consider the existence of the universe and humanity to be original. most philosophers regard the matter of human creation as original but consider the creation of the human body to be from pre-existing elements. in contrast, the qur’an, unlike the prevailing philosophical view, asserts that the creation of the human body is also original. the quranic perspective differs from that of philosophers in two key points: first, the qur’an explicitly states the originality of the creation of the universe and clearly indicates the originality of human creation, whereas the philosophers’ view on the originality of human creation is ambiguous. second, according to the quran, the creation of material entities is original, whereas the majority of the prominent philosophers do not consider it to be so. the issues faced by philosophers include a lack of consensus on the instances of original creation and the use of the term &originality& in a non-literal sense without contextual indicators.final conclusion:  for the creation of humanity from matter, the quran does not use the arabic term &badāʿ& or its derivatives; however, it employs synonymous terms such as &inshāʾ(bringing into being), & &ibd’āʾ(origination)&, &faṭr,& (primordial creation) and &khalq& (creation) which, in the presence of other contextual indicators, signify a mode of creative origination. divine creation, according to the qur’an, is not contingent upon a pre-existing matter or substrate; rather, god brings things into existence ex nihilo (&from nothing&). from the qur’anic perspective, both the creation of the universe and the creation of the human being—whether in terms of the spiritual or the physical dimension—are considered acts of origination. this is because human creation, either in terms of the combination of matter and form or solely in terms of form, does not require a prior blueprint, and the spiritual dimension is not dependent on any primordial material. moreover, in light of its unprecedented nature, human creation is considered a unique act of origination even among the various forms of divine creation.