تحليل فقه الحديثي مدلول روايات مخلوق اول

Fiqh al-Ḥadīth-oriented analysis of the purport of the traditions about the first creature (awwal makhlūq)

در جوامع روايي، مجموعهاي از احاديث وجود دارند كه بر اساس آن‌ها، آب، قلم، عقل، نور پيامبر اكرم9، ارواح ائمه:، مشيت الهي و حروف معجم به ‌عنوان مخلوق اول معرفي‌شده‌اند كه سبب تعارض ظاهري اين اخبار است. در ميان حديث‌پژوهان دو رويكردِ جمع و نقد نسبت به اين احاديث وجود دارد؛ جمع به اين صورت كه موارد مذكور، نامهاي حقيقتي واحدند و نقد به اين صورت كه مضمون يكي را تأييد و مدلول ساير موارد را ردّ كردهاند؛ امّا شواهد متعددي همچون معناي لغوي كلمه «اول» كه مخلوقات مذكور در احاديث به آن توصيف ‌شده‌اند و كاربرد قرآني - روايي آن، پذيرش هر دو رويكرد را با چالش روبه‌رو ميكند. لذا در پژوهش حاضر جمع نويني نسبت به اين احاديث ارائه‌ شده است؛ به اين نحو كه مقصود از معرفي مخلوقاتي متنوع تحت عنوان مخلوق اول در روايات، اشاره به شرافت و اهميت آن‌ها و ضرورت توجه مسلمانان به مصاديق مخلوق اول بوده و نه معرفي مخلوق نخستين.

There exists in hadith collections a set of traditions based on which water (mā’), pen (qalam), wisdom (‘aql), Prophet Muhammad’s light (nūr rasūlallāh), the Infallible Imams’ souls (arwāḥ al-a’immah), divine decree (mashiyyah) and the letters of the alphabet (ḥurūf al-mu‘jam) have been introduced as awwal makhlūq (the first creature), a fact that caused apparent contradiction between these traditions. There are two approaches with respect to these hadiths among the scholars of hadith which are called jam‘ (reconciliation) and naqd (criticism). The term jam‘ denotes that these cases are real names, while the term naqd denotes that the context of one tradition is approved while the purport of the rest is rejected, however, many indications like the literal meaning of the term awwal (the first) by which the creatures mentioned in the hadiths have been described, as well as its Qur’anic-narrative application make it difficult to accept either of the approaches. Therefore, in the present study a novel reconciliation for this kind of hadiths has been suggested. By introducing such various creatures under the title of awwal makhlūq (or awwal mā khalaq allāh) in traditions, their nobleness and significance as well as the necessity of the Muslims’ attention to the instances of awwal makhlūq are meant and not the introduction of the first creature.