‘Dipeyivim; loma ez Âdem im’: Di Qur’ânê de Meseleya Zimên û Bûyîna Mirov

‘Dipeyivim; loma ez Âdem im’:

Di Qur’ânê de Meseleya Zimên û Bûyîna Mirov

KAMAL SOLEIMANI – JI ÎNG: FEXRÎYA ADSAY

Puxte: Ev gotar, di serpêhatîya Âdem an însên a di Qur’ânê de li ser navendîbûna zimên disekine. Têgihiştina têgeha xelîfe di ronîya bidestxistina zimên ji alîyê mirov, derbarê ‘serwerîya sîyasî di Îslamê de’ resmekî ji bin ve cuda pêşkeşî me dike. Ez dibêjim, li ser hîmê serpêhatîya afirandina mirov a di Qur’ânê de, ji nifşên berîya wî cuda, Âdem wek cureyek mirov ku dikare tiştan bi nav bike peyda dibe. Ji ber vê, berovajî ew nêrînên berbelav, Âdem ji wekîlê Xwedê bêtir xelîfeyê mirovên ne-axivêr e. Ez angaşta xwe bi rêya analîzkirina cudahîyên navbera du têgehên sereke, însân û beşer de saz dikim. Qur’ân herdu têgehan bo pênasekirina hin taybetmendîyên mirovan bi kar tîne. Peydabûna însên rastî afirandina heywanê axivêr tê. Lewma, têgeha xelîfe ya di Qur’ânê de, ji sazîyeke sîyasî bêtir merhaleyeke wêrarî ya di jîyana civakî ya mirov a li ser rûyê erdê dest nîşan dike.

Peyvên Sereke: xelîfe, ziman, Âdem, xelîfetî, derbirîn, tercîh.

Destpêk

Di vê gotarê de, ez ê têkilîya navbera têgeha xelîfe û çêbûna zimên a di Qur’ânê de bikolim. Ji dêvla famkirina xelîfe wek wekîlê Xwedê, ez ê angaşt bikim, ev ew merhale ye ku mirov tê de dibin xwedî şîyana zimanî. Ez ê vê gotarê di nav sê beşan de dabeş bikim.

Di beşa yekem de, ez ê angaşta xwe ya derbarê cudahîyên navbera bikaranîna beşer û însan ên di Qur’ânê de bi cî bikim. Berovajîya şîroveyên pîranîyê, ez dibêjim têgeha însan bi zimên an bi bayânê (derbirîn) ve girêdayî ye.1 Ziman jî hîmê bo tercîh û exlaqê datîne. Di beşa duyem de, ez ê nêrînên çend şîrovekarên klasîk ên derbarê Âdem û fikra xelîfetîyê nîqaş bikim. Ez armanc dikim dest nîşan bikim ku hin şîrovekarên klasîk Âdem wek lipeyhateyekî (successor, xelîfe) nifşên mirovan ên kêm wêrarbûyî dibînin. Ez ê wateyên xelîfe ku bi demê re guherîne raber bikim. Di beşa sêyem de, ez ê xwendineke nêz a çend ayetên Qur’ânê pêşkêş bikim û pêwendîya di navbera xelîfe û zimên de nîşan bidim.

Bi bikaranîna deqên modern û klasîk -ji şîrovekarên Qur’ânê heta helbestên Sûfîarmanca min a talî destnîşankirin e ku xelîfe serwerîya pîroz a xwedî îmtîyaz îşaret nake lê ji dêvla vê peydabûna mirovên diaxivin (homo loquens) nîşan dide.

Însan hemberî beşer

Qur’ân, mirovê bîyolojîk (beşer) ji yê xwedî ziman (însan) cuda dike. Digel ku her însan beşerek e, însan gihiştîye çawanîya bîyolojîk-borî (trans-biological) ya bayânê (derbirîn an îfadekirina ramanê bi rêya axaftinê). Ayetên Qur’ânê îma dikin, mirov berîya ku çawanîyên ku wan dike (ja’ala)2 însan bi dest bixin, wek beşer hebûne. Divîyabû beşer bi demê re bibe însan.3 Însan, li gor pênasekirina Qur’ânê, beşereke wêrarbûyî ye û, wek li jor hat dîyarkirin, afirîndeyeke axivêr e ku dikare tiştan bi nav bike. Bi binavkirina tiştan, wan ji hev cuda dibêje (kullahâ).4

Qur’ân peydabûna însên ji alîyê Xwedê bi dayîna zimên ve an tiştekî ku ‘mirovê berê nizanibû’ girê dide.5 Wek mînak, ayetên Xwedê (55:4-5) dibêje, ‘Wî însan [mirov] afirand û bayân (derbirîna ramanê û axaftin) dayê’. Qur’ân hişyar dike, wexteke pir dirêj girtîye ku însan bibe tiştekî hêjayî behskirinê (shay’an madhkūrâ), û [dû re Xwedê ew îmtihan (ibtilâ) dike] qabilîyeta jihevderxistina rastî û şaşîyê bexşandîyê.6 Dibe ku alimê Misliman ê modern Alî Şerîatî be ku yekem car cudahîya navbera beşer û însên dest nîşan kiribû. Şerîatî dîyar dike ku yek dibe însan li ser esasê asta wêrara wî ya ruhî û derdikeve ji sînorkirina çawanîyên bûyîna beşer an ‘girtîyê bîyolojîk’.7 Ez curet dikim van têgehên Qur’ânê bi awayekî cuda bixwînim. Li vir bala min a zêde ne li ser çawanîyên ruhî ya mirovan e. Bala min bêtir li ser zimanê mirov, hîmê fikirîna etîk e.

Em werin ser wateya însan, ji Şerîatî cuda, ez wê wek wechekî din î mirovê wêrarbûyî fam dikim, ne dijrabera beşer.8 Însan, li vir di çêbûna mirovayetîyê de wek merhaleyeke wêrarbûnê tê famkirin, an bo bêtir vebirrî be, merhale an merhaleyên ku beşer şîyana cudakirinê û binavkirina tiştan bi dest dixe bi rêya berebere bidestxistina zimên. Ya na, ravekirina vê zehmet e ku însan çawa dikare bibe xala navendî ya rexneyên Qur’ânê yên wek van: ‘bi rastî ew kî ne ku di [rewşeke] windabûnê de ne, ji bilî ew ên… ku gihiştine îmanê, û karên baş dikin’9 an afirindeyek e ku Xwedê ew “daxistîye asta jêrtirîn a jêr’.10

Berovajî, di Qur’ânê de piranî beşer di peywenda sînorkirinên bîyolojîk ên mirovan de tê qalkirin wek “Me beşer ji herîya çiravî afirand, ji çirava reş veguherand11 an [Ey Pêxember] berîya te me qet jîyaneke ebedî neda ti fanîyekî (beşer)’.12 Herwiha, însanê di Qur’ânê de bûnewerekî wêrarbûyî ye tevî berpirsîyarîyên gorê. Lê dîsa jî, hewce nake ew li gor berpirsîyarîyên xwe tevbigere. Ew dikare bûnewerekî şeytanî (xirab) û ‘jêrtirînê yên li jêr’ be.

Bicîkirina Âdem (însan) li ser rûyê erdê

Çend ayetên Qur’ânê nêzîkatîya di navbera peydabûna însên û mezintirîn taybetmendîya wî ya jihevcudakirinê yanê ziman an ‘şîyana binavkirina tiştan’, îma dikin.13 Wek hat qalkirin, dema beşer dibe însan, ziman li ser dikê xuya dike. Ayeta 2.30 yek ji eşkeretirîn ayetên derbarê serpêhatîya Âdem û pêşkêşkirina binavkirina wî ya tiştan e. Di vê ayetê de, Âdem wek xelîfe -yê paşhatî- tê dîtin. Çendîn şîrovekarên Qur’ânê dîyar dikin ku Âdem ne yekem niştecîyê li ser rûyê erdê ye. Ji ber vê, lazim e li ser hin nerînê klasîk bê sekinandin. Şîrovekarên wek ‘Abdullah Muhammad al-Qur’ubi (m.1273) hene ku di wê bawerîyê de ne, di vê ayetê de xelîfe raber kirîye ku civakên curbecur hene, wek a me bi xwe, ku sed salî carekê li pey hev tên.14

A rast, gelek şîrovekar hemfikir in ku bi têgeha xelîfe, ne şert e qesta Qur’ânê ew be ku Âdem takekesekî yek tenê bû.15 Ramangerê gewre yê Mislimanê Sûfî Îbn ‘Arabî (b.1240) -ku xwendina wî ya vê ayetê bi awayekî Platonîk bû û- jaʿala (bicîkirin) wek ‘derbasbûna ji cîhana fikran ber bi ya fizîkî an madî.’ şîrove dikir.16 Alimê sedsala 19mîn, Muḥammad ʿAbduh wêdetir diçû û îdia dikir ku ‘Âdem ne yekem cureyê heywanê rasyonel (biaqil) bû li ser rûyê erdê. Li gor dîtina wî, Âdem cureyekî nû yê heywanê axivêr bû ku dişibîya yên berîya xwe û cure/yên di warê taybetmendîyên fizikî de gelekî hovtir. Bi saya naveroka karakter û exlaqê (morality) xwe cureyên berîya xwe derbas kir.17

Muḥammad Rashid Riḍâ (1865-1935), şagirtê navdar ê ‘Abduh, dîyar dike, dîtinên hemû şîrovekarên vê mijarê dikare li du alîyan bê dabeşkirin, ku yek jê dibêje, berîya peydabûna Âdem hin cureyên bûnewerên mirovî qelihî bûn.18 Bi awayekî, ayeta 3:33 vê nerînê piştrast dike ji ber ku me agahdar dike ku Xwedê Âdem ji nav mirovan hilbijartîye çawa ku wî malbata Îbrehîm û malbata Îmran neqandîye. Di Qur’ânê de ti delîl tunene ku Adem pêxember bû. Qur’ân bi awayekî zelal Nuh wek yekem mirovê ku ji Xwedê wehîy wergirtîye, qal dike.19exr el-Din el-Râzī (m.1210), şîrovekarê binavûdeng, angaşt dike ku Nuh divê yekem pêxember be.20Adem, ji ew pêxemberên di Qur’ânê de tên nasandin cuda, ‘îteatî Destgirê (Sustainer) xwe nekirîye, û lewma ketîye nav xeletîyeke biêş’.21 Hin alîmên Misliman jî bawer dikin, bi qasî 30 Âdem hatine rûyê erdê.22 Lê ew wek bişexsîyetbûna pêşîn (ancestral personification) a Homo loquens (benī Âdem) tê dîtin. Adem bêtir prototîpê însên e, an bi qewlê Muhyaddin Îbn ʿArabî ‘tekamula pîroz e ku tenê di şêweya Âdemî de xwe nîşan dide.’23 Herwiha, heq e ku dema Montgomery Watt, zanyarê Îslamê, angaşt dike xelîfetî, wek sîstemeke rêvebirinê rehên wê di doktrînên Qur’ânî de tuneye.24

Di Qur’ânê de ev têgeh di wateya koka wê ya Erebî ku ew jê hatîye û lipeyhatinê (successorship) îşaret dike, hatîye bikaranîn. Herwiha, xelîfetî, di dîroka mirovayetîyê de lipeyhevhatina gelek nifşan raber dike ku me vedixwîne bo mulahaze û fikirîneke kûrtir. Vexwendinên wisa yên bal dikşînin ser van guherînan, di dîrokê de, îlham daye hin alimên Misliman ku ji vê têgehê wek palpişteke bawerîya xwe ya bi lêhatîbûna (compatibility) vegotina Qur’ânê ya afirandinê û teorîya wêrarê, îstifade kirine.25 Âdem, nifşekî lipeyhatî ku dikare bi şîyana xwe ya zimanî ji yên berîya xwe bê veqetandin sembolîze dike. Ayeta 2.30 nîşan dide ku Âdem, dixwaze takekesekî an komekê temsîl bike, nifşekî ku dikaribû wateyê hilberîne şênber dike û piştî nifşekî ku nikaribû vê bike, hatîye. Bi gotinên Îbn ʿArabî, şîyana zimanî kir ku ‘bûnewerên mirovî wateyan hilberînin.’26 Zanebûna Âdem a di warê navan de, ew ji pêşîyên wî veqetand. Lipeyhatin an xîlafet li vir tê wê wateya dewsgirtina ew komên mirovan ku ji zanîna navan bêpar bûn. Âdem wek xelîfe dewsgirtina afirindeyekî (beşer) bû ku nikaribû ‘tiştan rêz bike’ an nikaribû cudahîya xwe bi peyvên ragihîner (communicative words) derbirîne.

Di vê ayeta taybet de referans bo afirandina Âdem tuneye ji ber ku wisa dewam dike ‘Destgirê te ji milyaketan re got: ‘Ez dikim li ser rûyê erdê xelîfeyekî (lipeyhat) bi cî bikim (jaʿilu)27.28 Bi gelemperî, şîrovekarên klasîk kêmtir bi hewes in ku xelîfe bi awayê wekîlê Xwedê şîrove bikin. Lê wek di destpêkê de hat dîyarkirin, Mislimanên modern -ku bi giştî pir dixwazin di Qur’ânê de modelên cuda yên sîstemên sîyasî bibînin- peyva xelîfe wek ku wekîlê Xwedê îşaret bike werdigerînin.29 Xelîfe, qe ne di vê ayetê de –û berovajî ya ku îdeologên Misliman ên modern bi giştî propagandaya wê dikin30 – ne di wateya temsîlîyeta Xwedê ya li ser rûyê erdê ye. Xebera Ayatollah Abulfaḍl-e Burqaʿī ye, şîrovekarê Faris ê Qur’ânê, ku bi awayekî nixumandî dibêje alimên Misliman divê qebûl bikin ku Xweda gunehkar e ger ew israr bikin ku Âdem lipeyhateyê Xwedê ye. Rewş ev e ji ber ku ayet dest nîşan dike ku pêşîyên Âdem suc kirine û xwîna mirov rijandine.31 Lê, Muḥammad Hussein Ṭabaṭaba’i, şîrovekarê Qur’ânê yê navdar ê sedsala bîstemîn, dibêje ‘mirov temsîlkarê Xwedê ye û peywira wî ye ku serwerîya Xwedê (hakimîyet) li ser rûyê erdê saz bike.’32 Helbet, dibe ku haya wî ji encamên mezin ê texeyulkirina Xwedê wek serwerekî sîyasî ku ‘serwerîya xwe’ hewaleyî mirov dike, tunebe. Wergêrê Îngilîzî yê şîroveya Qur’ânê ya Seyyid Qutb jî, hewalekirineke vî awayî ya serwerîya Xwedê hê bêtir eşkere dike dema gotinên Qur’ânê inni jaʿilu fi al-arḍi khalīfa werdigerîne: ‘Li ser rûyê erdê wekîlekî tayîn dikim.’33 Nikare bê înkarkirin ku wergereke wisa ya vê ayetê, di warê îmayên xwe yî sîyasî de watedar e. Helbet, wergera wan bi nêrînên Qutb re li hev in ji ber ku ew xelîfe wek statuyek ku tê de Xwedê ‘peywir daye mirov ku li dinyayê bibe wekîlê Xwedê.’34 Mînakên li jor grîngîya navendî ya dewleta modern û bandora wê ya li ser ramana Îslamî dest nîşan dikin dema ew dibin peywenda şîrovekirina deqên dînî yên ji alîyê Mislimanan. Wek li jor hat gotin, li gor Qur’ânê, ji bo mirov bibe tiştekî ku hêjayî qalkirinê (însan), wexteke bêdawî (76:2) hewce bû, ji ber ku Xwedê ewil afirand (khalqa) û dû re berebere şiklek (ṣawwara) dayê.35Afirandina wî ji nişka ve nebû ji ber ku lazim bû di nav wexteke bêsînor de bigihije şiklê xwe yî niha. Li gor vegotina Qur’ânê, Xwedê ‘bi çiravê dest bi afirandina mirov dike’.36 Afirandina bûnewerên mirovî ya tedrîcî xwedî qebûleke fireh e. Heta Maudidi jî, lêkolînerekî Îslamîst ê sedsala bîstemîn bawer dikir, afirandina mirov ‘ji sê gavan pêk tê: 1. destpêkkirina afirandinê; 2. gihiştina tekamulê; û 3. biruhkirin.37

Ji bo beşer bibe însan pêwîst bû şikil bê dayîn (ṣawwara) an di nav guhertinan re derbas bibe, ji ber ku Qur’ân me agahdar dike ku Xwedê ‘li gor tişta nîyet dike şikil daye wî û nefes daye ruhê Wî’.38 Di ayeta navborî de (7:11) ev xal hê zelaltir dibe ji ber ku ji me re tê gotin, di afirandina mirov de çendîn merhale hebûne: ‘Belê, bi rastî, Me tu afirand (khalaqnâkum), û şikil da te (ṣawwarnâkom), û dû re We ji milyaketan re got, li ber Âdem secde bike.’ Li gor şîrovekarê Qur’ânê Îbn Aşûr, ‘mirov nikare bê binavkirin û derbarê wî de bê axaftin’ bo demeke bêsînor.39 Helbet, mirov wê ew bûya ku dikare derbarê xwe de bipeyive û îşaretî xwe bike wek tekane afirindeyê ku tevî her tiştên din xwe bi nav dike. Dû re ew hate ceribandin (ibtilâ) ji ber ku Xwedê di vê merhaleyê de her du rêyên ku ew ê bikaribe bişêkrîne (shâkir) an di nav înkarê de be (kafūr) nîşanî wî dabû.’40

Di mînakeke din de aqûbeta afirandina mirov wisa hatîye pênasekirin: Me ji milyaketan re got, ‘dema Min bi temamî şikil da wî û ruhê Xwe bera hundirê wî da, li ber wî xwe bitewîne û here secdeyê.’41 Temama çêbûna beşer pêk tê dema ew têra xwe şikil tê dayîn û dikeve dirûvê Âdem an însên –dema ew dibe xwedî ziman û dibe navlêker. Muḥammad Asad, şîrovekarekî Qur’ânê yê sedsala bîstemîn, biheq e dema dîyar dike ‘Xwedê ruhê Xwe bera laşê mirov daye, ev metaforek e bo dîyarîya pîroz a jîyan û hişmendîyê’42–an bo zimên, bo vebirrî be. Ev zelal e ku, qe ne, afirandina însên an Âdem ne ji nişka ve ye. Ew di nav gelek şêwaz û merhaleyan re derbas bûye çunkî ji me re tê gotin ku ‘Wî hûn di merhaleyên li pey hev (aṭwârâ) de afirandin’.43

Afirandin bi çêbûna fizyolojîk a beşer dawî nabe, ew demajoyeke dirêj e: ‘dû re Me ew careke din afirand (khalaqnâhu khalan âkhar).’44 Afirandina Xwedê xilas bû,’ wek ku fîlozofê Alman Walter Benjamin digot, ‘dema tiştan navê xwe ji mirov, ê ku zimên tenê dipeyive, wergirtin.45 Bi çêbûna zimên re afirandina dawî qedîya.

Di wergera xwe ya ayetên Qur’ânê 2:30-32 de Asad, derbarê grîngîya navendî ya zimên di serpêhatîya ‘Adem de, şîroveyeke pir dûrbîn pêşkêş dike. Dîtina Asad a li ser van ayetan, hinek ronî dide ser têkilîyên navbera Âdem -bişexsîyetbûna heywanê axivêr- û çêbûna zimên de. Di ravekirina têgeha ‘ism (nav) de, Asad angaşt dike ku hemû fîlologên Erebî hemfikir in ku ‘ism ‘derbirînekê46 îma dike … ‘zanînê [a derbarê tiştekî de] vediguhêze … bo raberkirina madeyekê an bûyerekê an taybetmendîyekê serî lê tê dayin, bi armanca nîşankirina cudatîyê’ (Lane IV, 1435): di termînolojîya felsefî de, bo ‘têgehekê’.47 Hewce nake bê gotin ku hejmareke zêde ya şîrovekarên him klasîk him modern îma dikin an eşkere dipejirînin ku di ayeta 2:31 de asma’ ji zimên pê ve îşaretî tiştekî nake.48 Riḍâ dibêje asma’ (pirjimara nav) nîşandêrên ku pê re wate tê derbirîn [û] nîşandan, vediguhêzin.49 Mîna vê, Qutb jî asma’ wek ‘şîyana binavkirinê’ û tekane amrazên ragihandinê yên di destê me de, dibîne.50 Qutb dîyar dike ku şîyana ‘binavkirina tiştan kûrtirîn bandora jîyana mirov a li ser rûyê erdê ye. Em tenê dikarin texeyul bikin ka wê jîyan çawa bûya bêyî vê amraza ragihandinê ku em bikaribin qedrê wê bizanibin.’51 Îbn ‘Aşûr hê wêdetir diçe û îdia dike ‘fêrkirina navan jî rêyek din a dîyarkirinê ye ku Xwedê mirov fêrî qaideyên zimên kirîye.52 Herwiha angaşt dike ku gotina Xwedê ‘Âdem fêrî hemû navan kir’ tenê awayekî mubalaxakirî ya destnîşankirina berfirehîya zimên e.53

Tevî encama dikare ji ‘fêrkirina navan (asmāʾ)’ û afirandina însên bê derxistin, Qur’ân navbera afirandina însên û bidestxistina zanînê bi saya bikaranîna têgehên din ên wek ‘ilm (zanîn) û qelemê (pênûs) de têkilîyekê çêdike.54 Di mînakek din de, Qur’ân ‘ilm û derbirînê (bayân) bi hev re bi kar tîne ku têkilîya navbera afirînerên însan û şîyana wan a zimanî bi awayekî xurt dupat dike: ‘Wî însan afirand [û] bayân (derbirîn/îfadekirin) da wî.’55 Asad, bi şahrezayî tiştên fîlologên Erebî bo têgeha bayân gotine xulase dike: ev ‘him raman him axaftinê dihewîne ji ber ku ew şîyana çêkirina tiştek an fikrekê bi hiş dide xuyakirin û wek têgînî ji tişt an fikrên din cuda dike’.56 Dema dor tê ser bikaranîna wê ya di ayetên 55:4-5a de, bayân îşaretî ‘hêza îfadekirina zelal a vê îdraqa di zimanê axaftin an nivîsê de [û bo] ‘îfadekirina raman û axaftin,’ê dike ku ‘zanîna hemû navan’ yanê, şîyana fikirîna têgînî ku mirov pê hatîye xelatkirin’ tîne bîra mirov.57 Têgeha derbirîn/îfadekirinê, di berhemên fenomelojîstên wek Husserl jî de, hema bêje bi zimên re wekhev e. Husserl, helbet di peywendeke cuda de derbirînê wek ‘nîşaneyên watedar’ pênase dike ku… tişta hişmendîya ku wan bi kar tîne dixwaze an nîyet dike bêje îfade dikin.’58

Di nav têkilîya wê ya bi afîrandina Âdem/însan de, bayân tam jî şîyana derbirîn û binavkirina tiştan e, ku însên ji pêşîyên xwe vediqetîne. Asad, wek li jor hat nîqaşkirin, ne neheq e ku dibêje ‘zanîna hemû navan’ şîyana mirov a pênasekirina mantiqî û, her wiha ya fikirîna têgînî nîşan dide. Dîsa biheq e dema dibêje li gor ayeta (2:30) ‘Adem hemû mirovatîyê temsîl dike’. Li vir, ger em li behsa milyaketan a berê binerin, ev rastîyeke pir zelal e. Milyaket dibêjin ku ‘ew [însan] wê gendelîyê li ser rûyê erdê belav bike û xwînê birijîne’. Dema em li 7:11 dinerin jî heman tiştî dibînin.59 Âdem divê bi awayekî besît wek yek mirov nê famkirin û wek ku Îbn ‘Arabî dibeje, ew ‘şêwaza mukemel’ berceste dike. Ziman an bayân (derbirîn), beşer kir însan, yanê tişta bûnewerên mirovî çêkirîye zimanê wan e. Ji pêşîyên xwe cuda, Âdem dikaribû bi nav bike û zanîna wî hebû ji ber ku, bi qewlê Benjamîn, ‘zanîna tiştan di nav de ye.’60

Tişta ku mirov çêdike ziman e an wek ku ‘Martin Heidegger … pir xweş nîqaş dike, ew ziman e ku mirovkî ‘dipeyive’-ji berovajîya wê bêtir- di wateya ku ew (ziman) bi nav dike an tiştên ku dinyaya Dasein pêk tîne dike ku hebin.’61 Dema Âdem an însan hebûnê tanzîm dike, xwe û serpêhatîya xwe diafirîne ji ber ku, bi gotinên Agamben, ew ‘yekem nîşankar (signature) e’ û ‘nîşankirin … operatorê dîyarker ê hemû zanînê ye, ew zanîna ku, bi serê xwe bêdeng û bêyî sedem, dinyayê fambar dike.’62 Ziman, bi qewlê Sartre, şikil dide ‘hevîrê hebûnê’, û bi saya navên dide tiştan wan bi şîfre dike. Ji ber ku, Benjamîn dibêje, ‘di qada zimên de binavkirin, wek tekane armanca wê û wateya wê ya bilind a bêqîyas, kûrtirîn xwezaya zimên bixwe ye. Binavkirin ew e ku jê wêdetir ti tişt nayê ragihandin, û tê de ziman bi xwe xwe teqez neqil dike.’63 Di cîhana pêş-ziman an a nebinavkirî de sînorê tiştan ji hev veneqetîyabû qasî ku wek madeyên serbixwe xuya bikin.

Berîya peydabûna Homo loquens an mirovê axivêr, dinya netêvelkirî (undifferentiated), nepolînkirî (unclassified), an nekategorîzekirî bû. Ziman alameta şîyana binavkirina mirov û behreya wî ye ku ew pê dinyayê an tiştan (asmâ’a kullahā) fambar û maqûl dike. Beşer, heywanê ne-axivêr, bi alîkarîya zimên wêrar dibe û hay ji xwe û derdora xwe çêdibe. Ew dibe însan yanê, bi saya zimên dibe ‘binavker’.64 Li gor Qur’ânê, milyaket an şeytan jî tê de, ji însên pê ve ti mexlûqat nikare hemû tiştan ji hev cuda bike, kategorîze bike an bi nav bike.65

Peydabûna zimên dişibe wexta destpêka nakokîyeke tercihkirî. Çêbûna însên dihate wateya çêbûna bûnewerekî dîrokî. Wek ku, li gor pênaseya Qur’ânê, tê dîyarkirin însan encama wexteke bêsînor e.66 Ev dîrokîbûna mirov netîceya xwedîbûna wî ya zimên bû ku tevî halekî tekane yê bûyînê bo wî hatibû bexşandin. Bi awayekî, behreya yegane ya însên wî ji hawirdora wî bîyanî dike û ji wî jî bîyanî dike ji ber ku, ji ber zimên, ew dikare li ser her tiştî kûr bifikire, ku dibe hîmê behreya wî ya tercîhkirinê. Însan afirindeyê tekane yê xwedî nakokî ye (paradoxic) ku xwedîyê dîrokekê ye, ku bi wê hebûna xwe bi cî dike, daxilî demê dibe û jê vediqete û bi vî awayî, bi gotina Qur’ânê, dibe ‘tiştekî hêjayî qalkirinê’. Bi saya zimên dîrokê û bîra dîrokî îdraq dike. Tebî’eta hebûna wî ku lixwe-vegerî (self-reflexive) ye, di nav xwe de û bi xwe barek e an bi têgehên Qur’ânê, wî dike ḥâmil al-amâna –hilgirê yegane yê Bawerîyê.67

Beşer li cîhanekê ku peyv hê lê peyda nebûbûn, jîya. Berovajî vê, însan beşereke ku gav avêtîye nav paradîgmaya ragihandina devkî. Dikare tiştan nas bike û wan bi nav bike. Piştî bidestxistina asmâ, dikare bi rêya binavkirinê dinyê fam bike. Taybetmendîya nîşandêr a derbirînê (bâyan) peyda dibe.

Bi vî awayî nifşên mirov ên berê dewsa wan hatîye girtin. Însan an xelîfe, lipeyhateyê tenê Homo bîyologicus, lingên xwe datîne ser rûyê erdê, tiştan bi nav dike û wan polîn dike. Bi vî awayî, xwezaya dinyaya ku berê ne fambar û ker bû, diguherîne. Nav însên diafirînin ji ber ku wek ku teorîsyenê wêjeyê N. W. Thiong’o dîyar dike ‘peyvên tên axaftin [nav] di navbera bûnewerên mirovî de navbeynkarîyê dike û zimanê axaftinê çêdikin.’68 Ziman, wek fambarîya dinyaya ku bi bikaranîna nîşanan tişta ji hev cuda dikin tê ragihandin, çêbûye. Agamber dibêje, ‘ziman arşîva hevşibînên ne madî diparêze û sindoqa nîşanan e.’69 Beşer wisa bû însan bi navkirina kiryarên xwe û polînkirina wan wek baş an xirab, milyaketî an şeytanî. Herwiha, potensîyela wî ya milyaketî û şeytanî ku heta niha nedihatin zanîn him fambar bûn him pêkanbar (realizable) bûn. Peydabûna heywanê axivêr kir ku ew homojenîya dinyaya milyaketan winda bibe an wek helbestvanê Faris ê Sûfî, Hafiz dibêje:

Ez milyatek bûm, bihûşt cîyê min bû Âdem ez anîm vî warê gurzan.70

Loma, bi peydabûna zimên başî û xirabî jî derketin. Bi têgehên Qur’ânê, însan bi xwedîbûna ‘zimanekî (lisânan)71 û du lêvan ber bi du alîyên dijber (najdayn) ve’ hat şandin.72 Çê û xirab nîşanên dinyaya heywanê axivêr in an wek ku ji alîyê Arîsto tê pênasekirin ‘mirov yegane heywan e ku behreya axaftinê hatîye bexşandin bo wî [û] hêza axaftinê dike ku çê û xirab nas bike.’73 Ev raber dike ku însan, bûnewerê berpirsyar û hilgirê vîna azad û amâna (Bawerî), çawa çêbûye.

Ziman, vîna azad û serwerîya mirov

Niha dikare pirsek peyda bibe ku, ger Xwedê însan fêrî navan kiribe, rola însên çi ye? Ger Xwedê nav an zanîn dabe wî, ew çawa dikare bibe binavker? Li gor Qur’ânê, Xwedê navê hemû tiştan rê Âdem da an derbirîn bexşand bo bûnewerên mirovî (însan). Ewçax pirs ev e, gelo Âdem ji nişka ve bi pifkirina ruh bo hundirê wî fêrî hemû navan bû? Ev giş çawa li tebî’etê paradoksîk ê însên, wek hilgirê başî û xirabîyê ku di zimanê wî de kok berdaye, dikare rûne? Xwendina deqê raber dike ku Xwedayê Qur’ânê yekî pir giriftar e. Ji ber vê, digel ku Qur’ân vîna azad û berpirsyarîya mirov nas dike, divê kiryarên wî li gor hin qaîdeyan (sunan) pêk were.

Her kiryara mirovî encamên xwe hene û di nav qada sedem û encaman de diqewime, ku qaîdeyên wê ji alîyê Xwedayê Qur’ânê hatine danîn.74 Wek mînak, di teswîra yekem serfirazîya Mislimanan a li dij paganên Mekeyê de, Qur’ân ji Mislimanên di şer de cî girtine dibêje ‘ew ne hûn bûn ên neyar kuştin, lê ew Xwedê bû yê ew kuştin.’75 Tê gotin ev bîrxistinek bû ka gelo sedema rasteqîn a serfirazîyê bawerîya xurt a dînî bû an alîgirîya heqîqetê bû. Fazlur Rahman, di raveya xwe ya biwêjên Qur’ânê yên bo pênasekirina bûyerekê de, wek ramangerekî Misliman î hemdem, dîyar dike ku ‘Qur’ân behsa dîyardeyên jihev (identical) dike ku Xwedê û xweza bûye sedem; ev ne du sebebîyetên cuda an hevşib an bi temamî ji hev dûr in lê eynî ne. Lê wate cuda ye’.76 Rahman vê mijarê bêtir rave dike û angaşt dike, dema ‘Qur’ân zimanê tebî’etê bi kar tîne, ew serpêhatîyekê vedibêje; di bikaranîna biwêjên dînî li gor sedemîtîya (causation) Xwedê de.’77

Dema dor tê ser hevbirînên (intersection) kiryarên Xwedê û mirov, di Qur’ânê de duyînîyek (duality) balkêş heye. Her li kuderê îhtimala şaşfamkirina yekbûna Xwedê hebe, Qur’ân Xwedê wek sedema her tiştî, heta ya kiryarên mirov jî, pêşkêş dike, ji ber ku mirov bi xwe jî tenê wek parçeyek ji afirandina wî tê dîtin. Lê, dema dor tê ser berpirsyarîya mirov, ew bi temamî wek kirdeyekî berpirsîyar tê dîtin. Çi bê serê mirov, ew encama kirin û kiryarên wî bi xwe ye.78 Bi gotinên ramangerê Îslamê, Izutsu Toshihiko ‘divê bîra me de be [ku] Qur’ân ji vê re vekirî ye ku mirov ji çendîn riwangeyên cuda lê binere wek a teolojîk, felsefî, sosyolojîk, rêzimanî, tefsîrî, hwd., û Qur’ân çend alîyên ji hev cuda lê wekhev-grîng pêşkêş dike.’79 Bi gelemperî ev referans girêdayî hev in û divê di nav peywenda wan a pêşkêşkirinê de bên famkirin. Ji ber vê, ‘Weltschauunga Qur’ânê dikare wek pergaleke li ser prensîbên dijberîya têgehî ava bûye bê nîşandan’.80 Loma, li gor tişta Toshihiko wek Weltanschauunga Qur’ânê behs dike, peyderpey bidestxistina însên a zimên û şîyana binavkirinê hewce nake bi rola Xwedê ya wek hînkerê hemû navan, di nav nakokîyê de be.

Hê jî pirsek heye ku bêyî xwedîbûna zimên milyaketan çawa dikaribûn îtiraza xwe bo peydabûna însên ragihênin? Qur’ân bi xwe me agahdar dike ku ‘Wî nav giş dan Âdem… dû re Wî ew anîn qada dîtina milyaketan û got: ‘Ji Min re navê van îfşa bikin… Wan bersiv da: Ji bilî navên Te dane me, zanîna me tuneye.’81 Hin mînakên din jî hene di Qur’ânê de ku dikarin tebî’eta metaforîk ku dikare wek ragihandina ‘serzimanîre (supralinguistic)’ bê binavkirin, zelal bikin û zimên wek zemînê tekane yê berpirsîyarî û tercîhên mirovî dupat dikin. Wek berê jî hat dîyarkirin, Qur’ân însên wek tekane hilgirê Bawerîyê (amâna) dide nasandin.

Wek Rahman pênase dike,82 Xwedê Bawerîya ‘aqil û vînê’ pêşkêşî erd û ezmên kiribû lê wan red kirin wê bipejirînin.’83 Îtiraza xwe çawa îfade kirin? Ew eyn îfadekirina milyaketî bû. Qur’ân çawanîya payebilind a zimên û mesafeya mirovê axivêr ku dixe navbera xwe û alema ne-mirovî, ji ber ku tişta mirov qebûl kirîye wan red kirine, dest nîşan dike. Redkirina alema ne-mirovî xuya ye awayekî îronîk a raberkirina gava mezin e ku ji alîyê homo loquens hatîye avêtin. Ji erd û ezmanê ku amâna red kir cuda, însên ew qebûl kir. Loma, di Qur’ânê de însan wek ‘bo xwe zalim û cehel [ẓalūm wa jahūl] tê dîtin.’84 Li gor Rahman, mirov ‘rasterast bi vê hewlê hatîye peywirdarkirin ji ber ku ew di rêza afirandinê de bêemsal e ji ber bexşandîbûna tercîha azad’.85 Helbestvanê Faris î Sûfî Hafiz jî heman xalê dest nîşan dike dema dibêje:

Erd û ezmanan nikaribûn vê bawerîya seatê biparêzin Ancax însan, belengaz asê ma di nav vê bêşansîyê de.86

Ew ‘bêşansîya tercîhkirinê’, wek ku Aristo raber dike, bi saya zimên ku mirov dikare pê rastîyê ji şaşîyê veqetîne. Loma, amâna şîyana mirov a şîrovekarî û îzahkirinê ye, û heywanên ne-mirovî nikarin bibin xwedîyê vê. Ji alîyekî ve, referansên Qura’anê yên bo zalimî û ceheltîya însên a di pejirandina wî ya amânayê de dikare tebî’etê sînorkirî yê zimên jî eşkere bike. Ziman îmkan û sînoran diafirîne û dike ku îmkanên bo bihevrebûna demdirêj/qewî (ila al-qîyâmah) ya çê û xirabîyê çêbibe.87 Wek li jor borî, berîya peydabûna însên, dinya dinyayeke pêş-têvelkirî bû. Îqbal bi awayekî xweş peydabûna însên wek acizkirina alema pêş-derbirînbar (pre-articulable) tarîf dike:

Xweza şaşwaz bû bi dîtina
Tişta ji toza wê ya tebatî derketîye. 88

Ev ji ber şîyana binavkirin û jihevderxistina tiştan bû û dikir ku heq ji tebatîyê were, an bi qewlê Derrîda, ‘binavkirin ji xwe îhlalkirin e’.89 Ji ber vê, ev peydabûna ‘ew ê ku xwe çêdike, îhlalkar û bîner e.’90 Kir ku bêwateyî ji holê winda bibe, ji ber ku zimanê wî wate dida bûnewer, ew kişif dikir:

Gotegot di hemû rê de çûn
Ji bihûştê heta îkametgeha tarîya Şevê ‘Binere, yên nixumandî, wa ye yek tê Wê her rûberî parçeparçe bike’91

Lê, ravebarîya (decipherability) dinyayê malîyetek wê hebû, paradoks jî bi xwe re anî û hêzên rikber hilberand. Peydabûna însên wek kirdeyeke kod-şikênera bûnewerê rê vekir li ber hêzeke nû, yanê şeytanê ku dawî li tebatî, eynîbûn û îteata milyaketî anî. Şeytan hêzeke nû bû:

Tiştên [ew] çêdike [ew] dişkênîne parçe dike Û di nav tozê de belav dike
Ji bo şiklên nû biafirîne
Ji parçeyên yên windayî.92

Wek encama çêbûna zimên, ev peydabûna hêz an dengekî dijber e li hemberî alema ku berê deng jê nedihat, ku ew bi xwe ji peydabûna însên û ya xirabîyê nikare bê veqetandin. Rewş ev e ji ber ku însan bûnewerekî xwedî şîyana serîhildan û bêîteatîya li hember Xwedê ye û dikeve nav gunehekî giran’.93 Peydabûna Şeytên jî bi peydabûna xirabî û Însên re ye. Şeytan an Îblîs, ji milyaketan cuda, xirabî dike. Şeytan xirabî bi xwe ye û tevî kiryara xwe ya yekem û ebedî bêîteatkarîya li dij Xwedê re çêbû dema red kir ku li hember însên (ku Âdem sembola wî bû) secde bike. Berîya peydabûna însên, Qur’ân qet qala bêîteatkarîyê nake. Lê, Xwedê hêdî hêdî ‘xwe’ an karakter, him ‘meylên xirab (fujūrahâ) him dîndarî (taqwâhâ)’94 94 niziland nava mirov. Lê, xirabî tevî zimên derket holê ji ber ku mirovê axivêr mecbûr bû bi Şeytên (hêzên ku xirabîyê sembolîze dikin) re şer bike, bi wê potansîyela xwe ya serhildêrîyê ya li dij her tiştî, Xwedê jî tê de. Wek Rahman dest nîşan dike, Şeytan ‘bi Âdem dest bi karîyera xwe kir; herdu hevalê hev in (temenê wan yek e).’95

Dinyaya milyaketî an wek Îqbal pênase dike ‘dinyaya berêdîyarkirî’ yekem car li nav hev ket an li ber çavan hat raxistin. Îblîs jî peyda bû û di dinyaya mirovê axivêr de ji hedê xwe derket. Bi gotina Îbn ‘Arabî, ‘Îblîs hêzeke xapîner e (qūwwa wahmîyya).96 Îblîs li hember alema dîyarkirî an îteatkar a milyaketî rabû an ji dawîya mayî ya alemê hat bîyanîkirin. Şeytan bû (wa kâna min) bîyanîyê (al-jinni) hemû yên din û veguhêzî (kâna) bû Xwedênenas. Berovajî97 nêrîna berbelav, li vir peyva kana, ku bo pênasekirina rewşa Îblîs tê bikaranîn, piştî redkirina wî secdekirina li ber Âdem, îşaretî guherîna di statuya wî de dike. Peyva kâna piranî wek ku berîya peydabûna însên Îblîs ji cinan (jinn) be tê wergerandin. Lê di Qura’anê de gelek ayet hene ku çendîn bikaranînên peyva kâna raber dikin. Wek mînak, ‘bi rastî jî, Xwedê (kâna) çavê wî li ser we ye.’98 An ‘binerin çi bû (kâna) dawîyê çi hat serê ev belavkerên gendelîyê’.99 Loma, kâna nikare tenê berdewamîyê dest nîşan bike lê agahîya qewimîneke rabirdûyê jî dide. Bi vî awayî, baştir e ayet wek ‘Îblîs bû cin (jinn) an bû bîyanîyê milyaketan, ji dêvla ‘û ew cin bû’. Di bikaranîna Qur’ânê de, têgeha cin bi xwe dikare tevlîhevî çêbike. Wek lêker, cin ‘wateya negerguhêz de tê bikaranîn (‘ew (he) an ew (it) ‘bû’ veşartî, dû re ‘bi tarîyê hat nixumandin’), hemû fîlologên klasîk dest nîşan dikin ku al-jinn ‘tarîya zêde [an vexûmînê (confusing)]’ îşaret dike’.100 Peyva cin çendîn wateyên wê hene û di Qura’anê de peywendên cuda de tê bikaranîn. Di hin mînakan de, carna di qala bîyanîyan de û kesên heta niha ji alîyê civaka behskirî nayê naskirin tê bikaranîn.101 A rast, hin mînak hene ku Qur’ân wek cin behsa kesên ne-Mekeyî bin an kesên ji derveyî Mekeyê dike. Kêmtirîn carekê, Qur’ân qala komek bîyanîyên (cin) ji nav pêgirtîyên Mûsa dike. El-Tabarî, şîrovekarê binavûdeng ê Qur’ânê, di wergera xwe ya hin ayetan de, qala hin cîyan dike ku ehlên wê wek cin tê dîtin.102 El-Tabarî behsa komek mirovên heft kesî dike ku ji bajarê Kurdan Nisêbînê hatine. (Divê sedem ev be ku hin caran bo Kurdan kurên cinan tê gotin).103

Li vir armanc dupatkirin e ku di serpêhatîya îblîs de peyva cin guherîna wî û bîyanîbûna wî ya ji yên mayî dest nîşan dike. Di Qur’ânê de, peyva Şeytên (shayṭân) ne tê wateya yek heyberekî,104 ne tiştekî ne-mirovî105 ye, ne jî heyberekî naydîtin e.106 Şeytan wek nîşaneyeke bo pênasekirina ‘hevalên Xwedênenasan’107 tê bikaranîn û bo ‘dijberên Mihemed’108 jî tê bikaranîn. Wek ku hatibû bîrxistin, ji me re tê gotin ku meylên şeytanî di mirov bi xwe de tê sazkirin.109 Qur’ân mirov bi xwe wek Şeytanî û tiştekî wek ‘elimî ye ferman bide bo [kirina] xirabîyê, tarîf dike.’110 Dibe ku pêşkêşkirina wêneyekî lihev ê xirabîyê, Şeytên ne hêsan be. Belkî wek Rahman e ku dibêje ‘gelo Şeytan rêgeza objektîv a xirabîyê ye an şexsek e… zehmet e bersivdana wê. [Lê ev eşkere ye ku] xirabî bi gelemperî tê şexsîkirin, bi taybetî ji ber serpêhatîya Âdem’.111 Xebera wî ye ku îdia dike ‘Şeytan di temênê mirov de [ye], ji ber ku berîya Âdem Şeytan tunebû û ji xwezaya mirov cuda Şeytan nikare hebe.’112 Ev jî grîng e ku mirov dîyar bike, Şeytan encax piştî mirov dipeyive, tiştan bi nav dike û bi raserbûna xwe ya zimanî bi ser yên mayî dikeve, çêdibe. Beşer, cureyê mirov ê nikaribû bi nav bike, hewce nekir di tezahurên xirabî an îblîs de cî bigre. Şerê bi xirabîyê re encama rasterast a xwedîbûna zimên bû.

Yek ji şîroveyên balkêş ên serpêhatîya Âdem û Îblîs di berhemeke rexnegirê wêjeyê û fîlozof Sadiq Celal el-Azam de xuya dike. El-Azam ev serpêhatî wek ‘trajedîya Îblîs’ bi nav kirîye.’113 El-Azam ku analîza xwe dispêre nêrînên el-Hallac, Mislimanê Sûfî yê binavûdeng, angaşt dike serpêhatî şerekî navbera çê û xirabîyê de –ku Îblîsê wê ji berê de wek tecesumekê tê fikirînrave nake. Çîrok bêtir şerekî navbera bêîteatîya li hember Xwedê ya mutleq û yê astên biçûktir de, ku navbera wan de Îblîs a yekem hildibijêre, temsîl dike. Ji me re tê gotin Îblîs bi bûyîna ‘mezintirîn yekxwedanas’ li ser îteatkarîya xwe ya li hember Xwedê dimîne û red dike ji Xwedê pê ve li ber kesekî here secdeyê.114 El-Azam bi nivîskarekî din î Ereb ê navdar re bi hev dikeve û îdia dike ku milyaket ji mirov çêtirin ji ber ku milyaket her dem rast tevdigere lê însan carna rast tevdigere û carên din xirabî dike. Loma, li gor el-Azam meseleya Îblîs ne di derbarê çê û xirabîyê de ye lê çîroka wî raber dike ku teqdîra Xwedê li alîyê hilberîna qehremanekî trajîk bû.115 Tişta li vir nayê dîtin grîngîya tercîhkirinê ye ku dawîya mayî yên afirindeyan, ji însên pê ve, hemû jê bêpar in. A din, başîya milyaketan ku nikarin bi awayekî din tevbigerin116 rewşeke hebûnê ye ku nezanbar (unknowable) û bêwate bû berîya peydabûna însên an zimên.

Eşkere ye analîzên el-Azam di bin bandora daxwaza wî ya parastina pozisyona ku Erebî, wek ‘zimanekî Samî’ dikare efsaneyan hilberîne, dimîne. Bi taybetî ev zelal e di pejirandina wî ya bê rexne ya polînkirina hin dînan wek ‘Samî’ de. Lê, ew berdewamê de îdia dike ku têgihiştina me ya karakterê Îblîs di asta trajîk de ku wê temama realîteya wî ya mukemel derxîne meydanê, wê kêm bimîne ji ber ku ‘trajedî, di wateya wê ya bêqisûr û mutleq de nikare hebe di nav çarçoveya sê dînên Samî de’.117 Loma, nêrînên el-Azam xuya ye guhertoyeke nêrîna yên wek Ernest Renan û Max Müller e ku Samî girêdayî kokên xwe ne û ‘peyvên wan tenê bo tiştên dîtbar, realîteyên madî ne, ew nikarin yên sersiruştî tomar bikin.’118 El-Azam pir bi hewes hewl dide manendîyên di navbera çîroka Îblîs û çîrokên din ên di Qur’ânê de, û mitolojîya Yewnanî de bibîne.119 Grîng e em bîr bînin ku çîroka Qur’ânê grîngîya navendî nade Îblîs lê dide peydabûna însên -wek bûnewerê xwe- dî şîyana binavkirina tiştan. Dî serpêhatîya Âdem de, berîya çêbûna însên û hunera wî ya binavkirinê xirabî tunebû. Xirabî, bi qasî ku di hundirê mirov de ye derdikeve holê û piştî bidesxistina zimên tercîhekê pêşkêşî wî dike. Xirabî, wek bûnewerekî berpirsîyar tam jî hebûna însên pêk tîne. Wek bere jî hatibû gotin, taybetmendîya însên a berbiçav tam jî ev kompozisyona kêşeyî ya bûyîna hilgirê him xirabî him meylên dîndar e –di carekê de. Ya na, mirov wê beşer bimaya, wek bûnewerên mayî yên ne xwedîyê şîyana serhildêrîyê, milyaket jî tê de.

Encam

Di Qur’ânê de cudakirina beşer û însan ne tenê bikaranîna du navên cuda yê, bo bikaranîna bûnewerên mirovî ye. Ev herdu têgeh îşaretî du merhaleyên cuda dikin di rêalîteya mirovî de. Beşer bûnewerekî bîyolojîk ê du-ling an alîyên bûnewerên mirovî yên bîyolojîk an fîzyolojîk dest nîşan dike. Însan beşer e jî lê yê wêrarbûyî ye. Însan xwedî hemû çawanîyên beşer e, û îlaweyî van, xwedî taybetmendîya esasî ya cudakir a bayân an zimên e jî. Însan bi çêbûna zimên derket holê û li pey heywanên ne-axivêr hat an bû xelîfeyê wan. Loma, însan an prototîpê Âdem ne wekîlî Xwedê ye (an bû) lê beşerekî veguhertî (ju‘ila) ye ku peydabûna wî îşaretî merhaleyeke din dike di afirandina mirov (khalaqan âkhar) de. Wek li jor hat raberkirin, hin şîrovekarên Qur’ânê yên klasîk û modern bi awayekî eşkere berîya Âdem îhtimala hebûna mirov dîyar kirine. Peydabûna Âdem, ji destpêka jîyana mirovî bêtir wek awayekî guherîn û veguherîneke bîyolojîk dibînin. Ji lîteratura Îslamîst a demên dawî ya derbarê mijara xelîfe de cuda, qe ne di vê peywendê de, xelîfetî pir kêm wek sazîyeke sîyasî an têgeheke ku îşaretî hewalekirina serwerîya Xwedê bo mirov tê dîtin.

Ligel xetereya derketina derveyî peywendê, armanca vê gotarê destnîşankirina grîngîya têgeha xelîfe di nav têkilîya çêbûna zimanê mirovî bû. Hemleya mezin a angaşta min bi dirêjahî îzehkirina têkilîya di navbera însên û zimên de ye ku di şîroveyên Qura’anê yên him klasîk him modern de heye. Tişta kêm ew bû ku têkilîyeke wisa rasterast bê danîn, û bê îzehkirin ka cudahîya fiîlî ya di navbera însên û beşer ya di Qur’ânê de bi dîyardeya zimên dikare bê ravekirin an na. Di Qur’ânê de ziman, wek pênaseya Arîstotelyan, bûnewerên mirovî ji afirindeyên dawîya mayî cuda dike: bûnewerê berpirsîyar, hilgirê amânayê (Bawerî), û bi saya zimên û bî rêya xwedîbûna zimên haydarbûna ji du hêlên sereke (najdayn).

1 Şîrovekarên wek Muḥammad al-Shawkânī bayân wek ‘zimanê her koma etnîk an netewe’ werdigerînê. Muḥammad Ali Shawkânī. Fatḥ al-Qadir. Cild.5 (Misir: Dâr al-Wafâ, 1994), 131. Herweha Sheikh Abul Futuḥ-e Razi jî. Rawẓ al-Jinân wa Rawḥ al-Jinân. Cild. 5 (Qom: Marʿash Publishers, 1983), 204-05

2 ‘Xwedê [her yekî ji we] diafirîne… û dû re we (jaʿalakum) dike şiklê du zayendan.’ Qur’ân, 35: 11

3 ‘Wexteke bêdawî hebû berîya ku mirov [peyda bû-wextekê] hê ne tiştek bû ku lê bê fikirîn?’ Qur’ân, 76: 2.

4 Qur’ân, 2: 31–32.

5 Qur’ân, 55: 2.

6 Qur’ân, 76:1–3.

7 Ali Şerîatî. Chahâr Zendân-e Insân (Europe: Ittiḥâdîya-ye Anjuman-e Islâmi-ye Dâneshjuyân dar Orupâ, 1977), 1-4.

8 (B.n.b.).

9 Qur’ân, 103:2-3.

10 B.n.b., 95: 6.

11 B.n.b., 15: 27.

12 B.n.b., 21: 34.

13 B.n.b., 2: 30–32.

14 Bnr. Abū al-Fidâʾ Ismâʿīl Ibn ʿUmar Ibn Kathīr. Tafsīr al-Qurʾān al-ʿAẓīm. C. 1 (Saudi Arabia: Dar al-Ṭayiba, 1997), 218.

15 B.n.b.

16 Muḥyaddin Ibn ʿArabi. Tafsīr al-Qur’ân. C.1 (Beirut: Dâr al-Andalus, 1978), 36-7.

17 Muḥammad Rashid Riḍâ. Tafsīr Al-Manâr (Beirut: Dâr al-Kutub al-ʿilmîyye, 1999), 214.

18 B.n.b.

19 B.n.b., 4:163.

20 Sanglaji. Klīd-e Fahm-e Qurâ’n (Tehran: Danish, 1978), 85.

21 Qur’ân, 20:121.

22 Sharīʿat Sanglaji. Klīd-e Fahm-e Qurâ’n, 85.

23 Muḥyaddin Ibn ʿArabi. Contemplation of the Holy Mysteries and the Rising of the Divine Lights. Wer. Cecilia Twinch û Pablo Beneito (Oxford: Anqa Publishing, 2008), 31.

24 William Montgomery Watt. ‘God’s Caliph: Qur’ânic Interpretation and the Umayyad Caliphs,’ di nav Vladimir Minorsky û Clifford Edmund Bosworth, Iran and Islam: In Memory of the Late Vladimir Minorsky. (Edinburgh: Edinburgh University Press, 1971): 568.

25 Ji bo xebateke balkêş li ser vê mijarê bnr. Khilghat-e Insân a Yadullah Sahabi. Di Qur’ânê de Xelîfe di wateya sîyasî an wek sazîyekê nayê behskirin. Qur’ân 14 caran guhertoyên vê kok-peyvê bi kar tîne; hin caran wek yekjimar û hin caran wek pirjimar. A din, Qur’ân awayên navdêr, lêker û sifetî yên têgeha xelîfeyê bi kar tîne. Lê, bi gelemperî wateya dewsgirtin an lipeyhatina şexs, kom, an civakeke bo yeka din, dide. Wek mînak, referansên Qur’ânê 2:30, 7: 69, 7: 129, 27: 62. Muhammed Îqbal di The Reconstruction of Religious Thought in Islama xwe de, bi wêneyê jêr di warê teorîyên afirandina mirov de meyleke ramyarîya dîrokî ya Mislimanan dabîn dike:

Jaḥiz [m.869] bû ku yekem car bi giştî guherînên di jîyana heywanan de yên ji ber koçberî û hawirdorî, îma kir. Komeleya ku wek ‘Bratîya Pakîyê’ tê zanîn, nêrînên Jaḥiz berfirehtir kirin. Îbn Maskawaih [m. 1030] jî, yekem ramyarê Misliman bû ku bi zelalî û ji gelek alîyan ve bi kurahî teorîya modern a çêbûna mirov çêkir. Tenê xwezayî û têra xwe bi ruhê Qur’ânê re li hev bû dema Rûmî [m.1273] li nemirîyê wek meseleya wêrara bîyolojîk dinerî, ne wek meseleyek ku, hin fîlozofên Îslamê difikirîn, bi angaştên xwezaya saf a metafizîk biryara wê bê dayin.

Muhammad Îqbal. The Reconstruction of Religious Thought in Islam (London & New York: Oxford University Press, 1934), 114-115.

26 Ibn ʿArabi. Contemplation of the Holy Mysteries and the Rising of the Divine Lights, 46.

27 Ja‘l dikare were wateya afirandin, veguhertin, dabînkirin, kirin û bicîkirin. Bnr: Al-Ṭabarī, Muḥammad Ibn Jarīr. Jāmiʿ al-bayān ʿan taʾwīl āy al-Qurʾān. Dîtin Gulan 5, 2017. www.al-Tafisir.com. Filologên navdar Râghib Isfahâni jî jaʿl wek bicîkirin pênase dike. Bnr. Yadullah Sahabi. Khilghat-e Insân dar Bayân-e Qur’ân (Tehran: Sherkat-e Sahâmi-ye Inteshâr, 1987), 22-4.

28 Qur’ân, 2: 30.

29 Bnr: Nâser-e Makârem-e Shīrâzī. Tafīr-e Nomuneh (Tehran: Dâr al-kutub al-Islâmîyya, 1996), 172.

30 Ji me re hat gotin ‘mirov hatine desthelatkirin ku bibin temsîlkarên Xwedê (khalīfatul allâh)’. Mehdi Bazargan. Bazgasht be Qur’ân. C.1 (Tehran: Shwrkat-e Sahâmi-ye Inteshâr, 1999), 130.

31 Abulfaḍl-e Burqaʿī. Tâbesh-e Qur’ân. 1960, 241–42. Dîtin Gulan 5, 2017. http://www.aqeedeh.com/book_files/pdf/fa/tabeshi-az-qoran-1-PDF.pdf.

32 Muḥammad Hussein Ṭabaṭaba’i. Tafīr al-Mizan. C. 1 (Qom: Daftar-e Inteshârât-e Islâmi, 1984), 177.

33 Sayyid Quṭb. In the Shade of the Qur’ân. wer. Salahi, M.A. & Shamis, A. A (Mrkfield, UK: The Islamic foundation, 1999), 46-7.

34 B.n.b., 49.

35 Qur’ân, 7: 11.

36 B.n.b., 32: 7.

37 Amina Wadud. Qur’ân and Woman: Reading the Sacred Text from a Woman’s Perspective (New York, Oxford: Oxford University Press), 16.

38 Qur’ân, 32: 9.

39 Muḥammad Ṭahīr Ibn ʿAshur. At-Taḥrīr wa at-Tanwīr. C. 1 (Tunisia: Dâr Sahnun, 1997), 372.

40 Qur’ân, 76: 3.

41 B.n.b., 38: 72.

42 Muḥammad Asad. The Message of the Qur’ân (Melksham: Redwood Press, 1993), 634.

43 Qur’ân, 71: 14.

44 B.n.b.

45 Benjamin. One-Way Street, 111. Em binerin ka em dikarin çi encamê çi analîza Benjamîn a derbarê serpêhatîya afirandina mirov a di Mizgînê derxin, hin manendîyên grîng hene bi ya di Qur’ânê de. Di referansa wî de, di Tewradê de ji yekê zêdetir versîyonên afirandina mirov heye, ku yek ji wan bi eşkereyî bi afirînerîya zimên re eleqader e. Benjamîn dîyar dike yek ‘versîyona serpêhatîya afirandinê, ku dibêje Xwedê nefesa xwe daye mirov, û dibêje mirov ji axê çêbûye.’ (B.n.b., 114) Di serpêhatîya din de, Benjamîn dibêje ku ‘çêkirina mirov bi rêya peyvê pêk nehat: Xwedê peyivî – û ew mirovê ku ji peyvê nehatibû afirandin lê niha bi xelata zimên hatîye desthelatkirin û li ser xwezayê re hatîye berzkirin hebû (B.n.b.). Di navbera vegotinên du deqên dînî de hin cudatî jî hene. Di Qur’ânê de, xuya ye Îsa wek tekane mirov e ku wek peyva (kalīma) Xwedê tê referekirin (Qur’ân, 3: 39). Asad kalīma wek qewlê Xwedê, ne wek peyva axaftinê, werdigerîne (Assad. The Message of the Qur’ân, 72). Di Qur’ânê de miqabila têgeha ‘peyv’ê an ‘peyva afirîner’ ‘emr’ e, ku tê wateya fermanê. Tişta Benjamîn wek zimanê afirîner bi nav dike, ev e ku her li ku ayetên Mizgînê (1:3; 1:11) ‘bila bibe’ nîşan dike. Hema bêje eyn wek ayeta Qur’ânê (36:82) ye ku dibêje ‘dema Ew dixwaze tiştek bibe, dibêje ‘bibe’ –û ew dibe. Vê ayetê îlham daye teologên Misliman ku fermana Xwedê an peyva wî ya afirîner (‘amr) û kirina wî ya afirandinê (khlaq) ji hev cuda bikin ku niha li vir rasterast bi nîqaşa me re eleqeya wê tuneye (bnr. Îqbal. The Reconstruction of Religious Thought in Islam, 90-118). Tişta eleqedar ew e ku ev herdu deqên dînî xuya ye agahî dide derbarê merhaleyên afirandina mirov û çêbûna zimanan de ku ji nêz ve bi yek ji van merhaleyan ve girêdayî ye ku tê de mirov, bi gotina Benjamîn, ‘li ser xwezayê’ û milyaketên di vegotina Qur’ânê de ‘tê berzkirin’. Qur’ân ji dêvla têgeha ‘peyv’ê ‘ism (nav) bi kar tîne. Tişta ku Âdem di xeleka (aṭawâr) afirandinê de cuda dike, şîyana wî ya zanînê û bikaranîna navan e (Qur’ân, 2: 30-32).

46 Dûpat hatîye zêdekirin.

47 Asad. The Message of the Qur’ân, 9.

48 Bnr: Ibn Kathīr. Tafsīr al-Qurʾān al-ʿAẓīm, 223.

49 Riḍâ. Tafsīr al-Manâr, 218.

50 Quṭb. In the Shade of the Qur’ân, 48

51 B.n.b.

52 Ibn ʿAshur. At-Taḥrīr wa at-Tanwīr, 407–09.

53 B.n.b., 409.

54 Qur’ân, 96: 1-5.

55 B.n.b., 55: 4-5.

56 Asad. The Message of the Qur’ân, 824.

57 B.n.b.

58 Arthur Bradley. Derrida’s Of Grammatology; An Edinburgh Philosophical Guide (Edinburgh: Edinburgh University Press. 2008): 25.

59 Assad. The Message of the Qur’ân, 9.

60 Benjamin. One-Way Street, 119.

61 Bradley. Derrida’s Of Grammatology, 51.

62 Giogio Agamben. Infancy and History: On the Destruction of Experience (London & New York: Verso, 1993): 35, 41.

63 Benjamin. One-Way Street, 111.

64 Bi peyvên Benjamin, ‘he becomes the namer by this we recognize that through him pure language speaks.’ [bi vê ew bû binavker, bi saya zimanê pak ku ew dipeyive em lê hay bûn] Walter Benjamin. One-Way Street, 110.

65 Qur’ân, 2:30–32.

66 Qur’ân, 76: 2.

67 Qur’ân, 33:72.

68 Ngũgĩ wa Thiong’o. Decolonizing the Mind (Harare: Zimbabwe Publishing House (Pvt.) Ltd., 1981), 14.

69 Agamben. Infancy and History, 35.

70 Khwājeh Ḥāfeẓ-e Shīrāzī. Poetry Collection. Trans. Shahram Shahrîyari. Gazal no. 317. Dîtin, Gulan 22, 2017. http://www.hafizonlove.com/divan/04/184.htm.

71 Lisân (bi Erebî) wek peyva Îngilîzî ‘tongue’ (yanê, organa laş a axaftinê û ziman) xwedî cot wateye ye.

72 Qur’ân, 90:8-10.

73 Aristotle. The Politics. Wer. Benjamin Jowett (Kitchener: Batoche Books, 1999), 5-6.

74 Brw. Qur’ân, 33: 38.

75 B.n.b., 8: 17.

76 Fazlur Rahman. Major Themes of the Qur’ân (Beirut: Bibliotheca Islamica, 1980), 15.

77 B.n.b.

78 Qur’ân, 74: 38.

79 Toshihiko Izutsu. God and Man in the Qur’ân (Kuala Lumpur: Academe Art & Printing Services, 2008), 1.

80 Izutsu. God and Man in the Qur’ân, 75.

81 Qur’ân, 2: 31-2.

82 Rahman. Major Themes of the Qur’ân, 15.

83 Qur’ân, 33: 72.

84 B.n.b.

85 Rahman. Major Themes of the Qur’ân, 12.

86 Hâfiz. Ghazal no. 184. Lênêrîna online Gulan 22, 2017. http://www.hafizonlove.com/divan/04/184.htm.

87 Qur’ân, 15: 32–40.

88 Îqbal. The Massage of the East. 1922. Lênêrîna online Gulan 23, 2017. http://ganjoor.net/Îqbal/payam- mashregh/.

89 Bradley. Derrida’s Of Grammatology; An Edinburgh Philosophical Guide, 87.

90 Îqbal. The Massage of the East. 1922. Lênêrîna online Gulan 23, 2017. http://ganjoor.net/Îqbal/payam- mashregh/.

91 B.n.b.

92 B.n.b.

93 Qur’ân, 20: 121.

94 B.n.b., 91: 7.

95 Rahman. Major Themes of the Qur’ân, 12.

96 Ibn ʿArabi. Contemplation of the Holy Mysteries and the Rising of the Divine Lights, 39.

97 Bnr. Qur’ân, 2: 32.

98 B.n.b., 4: 1.

99 B.n.b., 7: 103.

100 Asad. The Message of the Qur’ân, 995.

101 Qur’ân, 46: 29-32 & 72: 1–15.

102 Bnr. Asad. The Message of the Qur’ân, 899.

103 Bo bêtir agahî li ser vî mijarî: Yona Sabar. The Folk Literature of the Kurdistani Jews: An Anthology, C. 23 (New Haven: Yale University Press, 1982).

104 Qur’ân, 5: 56.

105 B.n.b., 4: 76.

106 B.n.b., 46: 29-32 & 72: 1-15.

107 B.n.b., 7: 27.

108 A. T. Welch. Pneumatology of the Qur’ān: A study in phenomenology. 1969, 252. Dîtin Adar 23, 2017. https://www.era.lib.ed.ac.uk/handle/1842/10544.

109 Qur’ân, 91: 7.

110 B.n.b., 12: 35.

111 Rahman. Major Themes of the Qur’ân, 90.

112 B.n.b.

113 Sadiq J. al-ʿAẓm. Al-Naqd al-Fikr al-Dīnī (Beirut: Dar al-Ṭali‘a, 1970).

114 B.n.b., 93-4.

115 B.n.b., 106.

116 Qur’ân, 66: 6.

117 Al-ʿAẓm. Al-Naqd al-Fikr al-Dīnī, 111.

118 Maurice Olender. The Languages of Paradise Race, Religion, and Philology in the Nineteenth Century. Wer. A. Goldhammer (Cambridge, Mass.: Harvard University Press, 1992), 84.

119 B.n.b., 98-112

ÇAVKANÎ

Al-ʿAẓm, Sadiq J. Al-Naqd al-Fikr al-Dīnī. Beirut: Dar al-Tali‘a, 1970. Al- Ṭabarī, Muḥammad Ibn Jarīr. Jāmiʿ al-bayān ʿan taʾwīl āy al-Qurʾān. Dîtin, Gulan 25., .2017. www. Al-Tafisir.com.

Agamben, Giorgio. Infancy and History: On the Destruction of Experience. London, New York: Verso, 1993.

Aristotle, The Politics. Wer. Benjamin Jowett. Kitchener: Batoche Books, 1999.

Asad, Muḥammad. The Message of the Qur’ân. Melksham: Redwood Press, 1993.

Bazargan, Mehdi. Bazgasht be Qur’ân. Vol.1. Tehran: Sherkat-e Sahâmi-ye Inteshâr, 1999.

Benjamin, Walter. One-Way Street and Other Writings. London: NLB, 1979.

Bradley, Arthur. Derrida’s Of Grammatology; An Edinburgh Philosophical Guide. Edinburgh: Edinburgh University Press. 2008.

Burqa‘ī, Abūlfaḍl. Tabesh-e Qur’ân. 1960, 241-42. Îqbal, Muḥammad. Poetry Collection. Lahore: Noqush-e Paris, 1994. Dîtin Gulan 5, 2017. http://www.aqeedeh.com/book_files/pdf/fa/tabeshi-az-qoran-1-PDF.pdf.

Ḥāfeẓ-e Shīrāzī, Khwāja Shams-ud-Dīn Muḥammad. Poetry Collection. Wer. Shahram Shahrîyari, Gazal no. 184 & 317. Dîtin, Gulan 22, 2017. http://www.hafizonlove.com/ divan/04/184.htm.

Ibn Kathīr, Abū l-Fidâʾ Ismâʿīl Ibn ʿUmar. Tafsīr al-Qurʾān al-ʿAẓīm. C. 1. Saudi Arabia: Dar al-Ṭayiba, 1997.

Ibn ʿArabi, Muḥyaddin. Tafsīr al-Qur’ân. C.1. Beirut: Dâr al-Andalus, 1978.

Ibn ʿArabi, Muḥyaddin. Contemplation of the Holy Mysteries and the Rising of the Divine Lights. Wer. Cecilia Twinch and Pablo Beneito. Oxford: Anqa Publishing, 2008.

Ibn ʿAshur, Muḥammad al-Ṭahīr. Al-Taḥrīr wa at-Tanwīr. Vol. 1. Tunisia: Dâr Sahnun, 1997.

Îqbal, Muḥammad. The Reconstruction of Religious Thought in Islam. London & New York: Oxford University Press, 1934.

——–. The Massage of the East. 1922. Dîtin, Gulan 23, 2017. http://ganjoor.net/Îqbal/ payam-mashregh/.

——–. Poetry Collection. Lahore: Noqush-e Paris, 1994.

Izutsu, Toshihiko. God and Man in the Qur’ân. Kuala Lumpur: Academe Art & Printing Services, 2008.

Olender, Maurice. The Languages of Paradise Race, Religion, and Philology in the Nineteenth Century. Wer. A. Goldhammer. Cambridge, Mass.: Harvard University Press, 1992.

Quṭb, Sayyid. In the Shade of the Qur’ân. Trans. Salahi, M.A. & Shamis, A. A. Markfield, UK: The Islamic foundation, 1999.

Rahman, Fazlur. Major Themes of the Qur’ân. Beirut: Bibliotheca Islamica, 1980.

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‘Dipeyivim; loma ez Âdem im’: Di Qur’ânê de Meseleya Zimên û Bûyîna Mirov

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