نوآوري فارابي درباب رابطه دين و فلسفه: نظريه سلسله مراتبي زبانِ دين

Farabi’s Innovation Concerning the Relationship between Religion and Philosophy: The Hierarchical Theory of Religious Language

در فلسفه فارابي آنچه شايان ملاحظه جدي است، مبحث خيال و فلسفه نبوت اوست كه به هيچ روي از مآخذ يوناني ماخوذ و مقتبس نيست. هرچند پاره يي مستشرقان تلاش ميكنند ريشه يي يوناني براي انديشه هاي فارابي درباره وحي و رابطه آن با متخيله بيابند ولي حقيقت امر اين است كه اين نظريه حاصل تلاشهاي فارابي در جمع ميان دين و فلسفه و بازكردن راه براي ايمان بوده است خواه ردپاي اين امر در آثار فيلسوفان يونان يافت شود، خواه يافت نشود. اين سخن فارابي كه نبي از راه خيال (به وسيعترين معناي اين كلمه) از عقل فعال فيض ميپذيرد و فيلسوف از راه عقل ـ زبانِ فلسفه برهان است و زبانِ دين خطابه ـ سخني است كه در فلسفه يوناني سابقه يي ندارد و از نوآوريهاي فلسفي فارابي است. انديشه اصلي مقاله حاضر اين است كه اگر تلاشهاي فارابي را در جمع ميان انديشه‌هاي افلاطون و ارسطو و نيز جمع ميان دين و فلسفه در پرتو مسايل كلام جديد (ديدگاههاي كي‌يركگاردي ـ ويتگنشتايني)درباره رابطه عقل و ايمان و نيز زبان دين ملاحظه كنيم، به اين نتيجه ميرسيم كه تلاشهاي او به پيدايش و پرورش روش نوآورانه يي در حوزه زبان دين مي-انجامد كه ميتوان آن را نظريه «سلسله مراتبي زبان دين» ناميد. اين نظريه همچنين ميتواند پرتو تازه يي بر مسايل جديد كلامي در حوزه زبان دين، بويژه مناقشه ميان ايمان‌گروي و عقل‌گروي بيفكند و چشم‌انداز تازه يي را در اين زمينه بگشايد.

What demands serious attention in Farabi’s philosophy is his discussion of imagination and philosophy of prophethood, which is by no means adapted from Greek sources. Although some Orientalists try to find a Greek root for Farabi’s ideas about uniting religion and philosophy and paving the way for faith, whether the traces of his endeavors are found in the works of Greek philosophers or not. According to him, a prophet receives effusion form the Active Intellect through imagination (in its most general sense), while a philosopher does so through the intellect. He also adds that the language of philosophy is demonstration, while religious language is rhetoric. These statements are unprecedented in Greek philosophy and are among Farabi’s philosophical innovations. The purpose of the present paper is to demonstrate that, if we pay attention to Farabi’s efforts concerning the unity of the thoughts of Plato and Aristotle as well as the unity of religion and philosophy in the light of modern theological views (Wittgenstein-Kierkegaardian views) about the relationship between the intellect, faith, and also the language of religion, we can conclude that they have led to the rise and development of an innovative method in the field of religious language which can be called the “hierarchical theory of religious language”. This theory can also cast a new light on modern theological problems in the field of religious language, particularly the conflict between advocating fideism and rationalism, and open a new horizon in this regard before our eyes.