بررسي مفهوم اسطوره در سنت اسلامي تاملي در وجوه تمايز معناي قرآني و فهم پديدارشناسانه از اسطوره

A Survey on the Concept of MYTH in Islam’s Way of Treatment: Deliberating on the Quranic Meaning of “Myth’s” Various Features And Its Phenomenological Connotation

از فرهنگ قرآني و اسلامي چنين برمي آيد كه «اسطوره » داراي بار معنايي منفي و فاقد حقيقت خارجي يا حتي واقعيت تاريخي است و براين اساس هر گونه تطبيق روايت ها، آموزه ها، حقايق و اصول قرآني بر اسطوره ها نادرست است. بنابراين، «اساطير الاولين » خوانده شدن كلام الهي از سوي مشركان و معاندان، مورد نكوهش قرار گرفته است. در اين مقاله با بررسي و تحليل مفهوم اسطوره در سنت اسلامي و ريشه يابي اين واژه در زبان فارسي و عربي، به نقد ديدگاهي مي پردازيم كه در آن، رويكرد پديدارشناسانه نسبت به اسطوره، راهي براي فهم اسطوره و حقايق ديني تلقي مي شود. انديشمنداني چون الياده، و برخي همفكران وي نظير يونگ و كُربن بر اين باورند كه دين يا اسطوره در دين را مي توان از راه پديدارشناسي شناخت و بر همين اساس، يك دين پژوه يا اسطوره شناس بايد خود را جاي يك انسان اسطوره باور بگذارد و از زاويه ديد وي به نقش و معناي اسطوره و دين پي ببرد. دين عبارت است از اسطوره هايي كه انسان دين باور حقيقت آنها را مي پذيرد و فهم اسطوره و دين از طريق پديدارها و نمودهاي آن، فارغ از فهم حقايق ذاتي و باطني، امكان پذير است. اما بر اساس آيات قرآن و ادبيات ديني اسلام، واژه اسطوره به مضامين افسانه اي و غالبا جعلي و باطل اطلاق مي شود و مترادف دانستن آن با اصطلاحاتي نظير historia و myth در سنت فكري غرب نادرست است. در اين نوشتار، با مروري بر ادبيات قرآني در خصوص اسطوره و ذكر نمونه هايي از تطبيق نادرست و نارواي رخدادها و مفاهيم قرآني با اسطوره ها، رويكرد پديدارشناسانه به اسطوره و دين مورد نقادي قرار مي گيرد. همچنين به اثبات اين مدعا پرداخته مي شود كه تصويرهاي ذهني و دروني با بينش هرمنوتيكي اسطوره، پايه و اساسي براي شناخت ماهيت و ريشه دين توحيدي نداشته و ندارد.

Regarding the relation between art and myth, in order to express the root of Islamic - Iranian art, myth has been searched through Quranic verses. It is understood from the Quranic and Islamic culture that the concept of “?sat?r-ol-aval?n” (prior myths) contains a negative meaning, lacks approving truth, and has no external or even historical reality. On this basis, any adaptation and comparison of Quranic narratives, teachings and principles with myth is a wrong process. So it is criticized there when the Word of God is called “The Fables of the Ancients or Old World Tales” by polytheists and pagans. In this essay, by analyzing the concept of myth in Islamic tradition and the etymology of this word in Persian and Arabic language, I’ve criticized the speculation which introduces phenomenological view to the myth as a way to understanding myth and divine faith. Scholars such as Eliade and a few of his colleagues believe that religion or myth in religion can be understood by phenomenology. On this basis, phenomenologist in religious studies should think like a believer in myth and from his point of view should try to understand the role and meaning of myth and religion. They believe that religion is a myth that a believer accepts its reality through phenomena and their appearances (without truly understanding their nature and reality). But according to holy verses of Quran and Islamic religious literature, the word “?sat?r-ol-aval?n” implies fables of the ancients which mostly have forged and void contents, and hence using it interchangeably with terms like historia and myth in the west thought is not correct. According to the above statements, by reviewing the Quranic literature about this word and mentioning examples of incorrect comparison of Quranic contents with myth, the phenomenological approach to the myth and religion is criticized. The opinions of those groups who have compared ethics, sacred rites and Quranic ordinances of law with myth have been shown in details. It has also been explained that the foundation of religion is divine. Also by exemplifying, it is said that the phenomenological intellective apprehension of images about myth and the viewpoint of myth hermeneutics has no basis for understanding the unchanging essences of religion.