آمار
| تعداد نشریات | 54 |
| تعداد شمارهها | 2,646 |
| تعداد مقالات | 37,412 |
| تعداد مشاهده مقاله | 19,018,493 |
| تعداد دریافت فایل اصل مقاله | 8,660,160 |
بازخوانی داستان ابلیس در قرآن کریم | ||
| مطالعات علوم قرآن | ||
| دوره 8، شماره 1، فروردین 1405، صفحه 117-140 اصل مقاله (2.03 M) | ||
| نوع مقاله: مقاله پژوهشی | ||
| شناسه دیجیتال (DOI): 10.22081/jqss.2026.74139.1427 | ||
| نویسنده | ||
| حمیدرضا ایمانی فر* | ||
| استادیار، گروه روانشناسی، دانشکده علوم تربیتی و روانشناسی، دانشگاه پیام نور تهران، تهران، ایران. | ||
| تاریخ دریافت: 12 بهمن 1404، تاریخ بازنگری: 26 بهمن 1404، تاریخ پذیرش: 16 تیر 1405 | ||
| چکیده | ||
| این پژوهش با هدف بازخوانی جامع داستان ابلیس، به واکاوی حقیقت واقعهی «اسْجُدُوا لآدَمَ» و تبیین جایگاه شیطان در نظام گمراهی انسان در قرآن کریم میپردازد. تحقیق حاضر با روش توصیفی- تحلیلی و رویکرد معناشناسی ساختارگرا، بر تحلیل نحوی حرف جر «لام» و انطباق آن با صفات کمالیهی الهی تمرکز یافته است. یافتههای محوری نشان میدهد که فرمان الهی، نه دستوری برای سجده بر مخلوق، بلکه تکلیفی برای سجده به ذات اقدس الهی به شکرانهی تجلی قدرت در آفرینش انسان بوده است؛ لذا بر اساس «لام سببیت»، آدم نه مسجود، بلکه سبب و بهانهی این عبادت منحصراً توحیدی است. در این بازخوانی، عصیان ابلیس نه یک نافرمانی رفتاری ساده، بلکه کودتای معرفتی علیه حکمت صانع و پافشاری بر اصالت ماده در برابر ارادهی پروردگار تبیین میگردد. همچنین پژوهش نشان میدهد که خطاپذیری انسان ناشی از ضعف ساختاری (نفس اماره) است و ابلیس در این میان تنها نقش کاتالیزور و تسهیلگر را ایفا میکند؛ ازاینرو، داستان آفرینش و آزمون «لیَبْلُوَکُمْ أَیُّکُمْ أَحْسَنُ عَمَلًا»، اصالتاً مستقل از وجود ابلیس طراحی شده و بدون حضور او نیز تداوم مییافت. در همین راستا، با تبارشناسی واژگان وحی روشن میشود که شیطان نه یک وجود مستقل، بلکه عنوانی عملکردی برای ابلیس و پیروان اوست که در قالب یک تشکیلات فکری (ذریه معنوی)، به دنبال اثبات پنداری خطای تدبیر الهی هستند. این مقاله با نفی دیدگاههای سنتی همچون سجدهی تحیت یا قبلهانگاری، تبیینی منسجم از نظام بندگی و جایگاه تبعی قوای شر ارائه میدهد. | ||
| کلیدواژهها | ||
| سجده؛ ابلیس؛ نفس اماره؛ شیطان؛ صفات ذاتی؛ آدم(ع) | ||
| عنوان مقاله [English] | ||
| Re-reading the Story of Iblis in the Holy Quran | ||
| نویسندگان [English] | ||
| Hamid Reza Imanifar | ||
| Assistant Professor, Department of Psychology, Faculty of Educational Sciences and Psychology, Payame Noor University of Tehran, Tehran, Iran | ||
| چکیده [English] | ||
| This study examines the story of Iblis in the Holy Quran, with a focus on re-reading the event of “Prostrate yourselves before Adam” (usjudū li-Ādam). It seeks to clarify the relationship between the Divine command, the status of Adam (peace be upon him), and the nature of Iblis’s rebellion. The main subject of the article is to analyze how this pivotal event in the sacred text should be understood and to explore its implications for comprehending the system of human misguidance. The author argues that conventional readings have been overly simplistic. For a more accurate understanding, attention must be paid to the linguistic structure of the verses—particularly the syntactic function of the preposition “lām” in the phrase “li-Ādam”—and the monotheistic logic governing the Quran. From this perspective, the article’s fundamental concern is not merely recounting a historical narrative, but uncovering the underlying theological truth within the command to prostrate and recognizing Iblis’s ontological position within the Divine system of testing. In this way, the subject is elevated from a historical account to a conceptual and theological analysis. The story is shown to carry a foundational model for understanding servitude (ubūdiyya), free will, the existential structure of human beings, and the role of evil in the Quranic cosmology of creation. The primary objective of the article is to provide a systematic re-reading of the story of Iblis and to precisely explain the truth of the event “Prostrate yourselves before Adam” in light of Quranic teachings, such that the position of Satan in the system of human misguidance and his relationship with the Divine Will becomes clear. The author aims to demonstrate that, through linguistic and semantic analysis, this narrative can be reformulated in a way that is fully consistent with al-Tawḥīd al-Aʿfali (Unity of Divine Acts) and the Divine Attributes, moving away from reductionist interpretations. On another level, the article seeks to prove that Satan, in the Quranic semantic framework, is not an independent entity co-equal with the Divine Will, but rather a subordinate and functional element within the system of human examination. Consequently, re-reading this story leads to a deeper understanding of the relationship between rationality, servitude, Divine wisdom, and the mechanisms of human misguidance, while opening new horizons in the theology of evil. The central research question of the article is: How should the Divine command “Prostrate yourselves before Adam” be interpreted in the Quran? Does this command refer to direct prostration to Adam himself as the object of worship (masjūd fī nafsih), or was Adam merely the cause and occasion for a monotheistic prostration directed toward the Divine Essence? Alongside this, another key issue is raised: What is the nature of Iblis’s disobedience? Is it merely a practical act of defiance, or should it be understood as an epistemological protest and opposition to the wisdom of the Creator? Furthermore, the article asks what role Satan plays in the mechanism of human misguidance, and whether his presence is a necessary condition for the realization of the Divine test, or whether he merely acts as a catalyst for the manifestation of humanity’s internal weaknesses. It also examines the relationship between the terms “Satan” (Shayṭān) and “Iblis,” and whether “Shaytan” can be understood as a functional title extending beyond the person of Iblis to include him and his followers. The research method employed is descriptive-analytical, based on a structural semantic approach. By focusing on relevant Quranic verses, critiquing previous interpretations, and conducting linguistic analyses—especially examining the function of the preposition “lām” in “li-Ādam”—the author has attempted to reconstruct the precise meaning of the Divine command within its Quranic context. In addition to linguistic structures, the study uses semantic alignment with Divine perfections such as wisdom and absolute monotheism to ensure the final interpretation is consistent with theological and rational principles. The research also adopts an etymological approach to the vocabulary of revelation, examining the semantic network of Iblis, Satan, and his progeny, and through this process, presents a coherent formulation of the system of evil in the Quran. The findings of the study show that the Divine command in the event of “Prostrate yourselves before Adam” does not mean prostration to a created being, but rather constitutes an obligation to prostrate before the Lord in gratitude for the manifestation of Divine power in the creation of humanity. According to this reading, Adam (peace be upon him) is not the object of prostration; he is merely the cause and occasion for this monotheistic act of worship. This is because the preposition “lām” here indicates causality (sababiyya). This finding rejects traditional theories such as prostration of greeting (sujūd al-taḥiyya) and strongly emphasizes the oneness of the direction of worship. Another key finding is that Iblis’s rebellion was not a simple behavioral disobedience, but an epistemological coup against the wisdom of the Creator and an insistence on the primacy of matter over the Divine Will. The findings also indicate that human fallibility originates from an internal and structural weakness (the nafs al-ammara – the commanding self), and that Iblis only plays the role of an external catalyst. Therefore, the human test is fundamentally designed independently of Iblis’s presence. Finally, it is established that “Satan” is not an independent ontological force, but a functional title for the intellectual current and spiritual progeny of Iblis, who seek to prove that God’s decree in creating humanity was mistaken. In conclusion, the article maintains that re-reading the story of Iblis based on linguistic and structural analysis yields a more coherent understanding of the relationship between God, humanity, and Satan. The event of “Prostrate yourselves before Adam” is in fact an invitation to prostrate before the Lord, in which Adam serves as the medium for the manifestation of this monotheistic worship. Moreover, through his defiance, Iblis became the initiator of an epistemological confrontation with Divine wisdom. The term “Satan” is a functional name for his seductive current and that of his followers. Accordingly, the system of evil in the Quran is entirely subordinate and possesses no independence vis-à-vis the Divine Will. Therefore, the story of Iblis serves as a lesson for understanding pure servitude, the central role of free will, and the truth that no force can escape the sovereignty of the Lord’s Lordship. | ||
| کلیدواژهها [English] | ||
| Prostration, Iblis, Commanding Self (Nafs Ammāra), Satan, Divine Attributes, Adam (peace be upon him) | ||
| مراجع | ||
|
قرآن کریم.
ابنفارس، احمد. (۱۴۰۴ق). معجم مقاییس اللغة. (ج3). قم: مکتب الاعلام الاسلامی
ابنمنظور، محمد بن مکرم. (۱۴۱۴ق). لسان العرب. (ج6). بیروت: دار صادر.
ابنهشام، جمالالدین. (۱۴۰۵ق). مغنی اللبیب عن کتب الأعاریب. قم: منشورات کتابخانه آیةالله مرعشی نجفی.
ایزوتسو، توشی هیکو. (1368). خدا و انسان در قرآن. تهران: دفتر نشر فرهنگ اسلامی.
راغب اصفهانی، حسین بن محمد. (۱۴۱۲ق). المفردات فی غریب القرآن. بیروت: دارالعلم.
زمخشری، محمود بن عمر. (۱۴۰۷ق). الکشاف عن حقائق غوامض التنزیل. (ج1). بیروت: دارالکتاب العربی.
طباطبایی، محمدحسین. (1417ق). المیزان فی تفسیر القرآن. (ج8). قم: دفتر انتشارات اسلامی.
طبرسی، فضل بن حسن. (۱۳۷۲). مجمع البیان فی تفسیر القرآن. (ج1). تهران: ناصر خسرو.
طبری، محمد بن جریر. (۱۴۱۲ق). جامع البیان فی تفسیر القرآن. (ج1). بیروت: دار المعرفه.
طنطاوی، سیدمحمد. (۱۴۱۸ق). التفسیر الوسیط للقرآن الکریم. (ج5). قاهره: نهضه مصر.
طیب، سیدعبدالحسین. (1378). اطیب البیان فی تفسیر القرآن. (ج1). تهران: انتشارات اسلام.
فخر رازی، محمد بن عمر. (۱۴۲۰ق). مفاتیح الغیب (تفسیر کبیر). (ج2). بیروت: دار احیاء التراث العربی.
فراهیدی، خلیل بن احمد. (۱۴۱۰ق). کتاب العین. (ج6). قم: هجرت
فیض کاشانی، ملامحسن. (۱۴۱۵ق). تفسیر الصافی. (ج1). تهران: مکتبه الصدر
قرشی، سیدعلیاکبر. (۱۳۷۱). قاموس قرآن. (ج1، 3). تهران: دارالکتب الاسلامیه.
مصطفوی، حسن. (۱۳۶۰). التحقیق فی کلمات القرآن الکریم. (ج5). تهران: بنگاه ترجمه و نشر کتاب.
مطهری، مرتضی. (۱۳۷۲). آشنایی با قرآن. (ج1). تهران: انتشارات صدرا.
Abū Zayd, N. Ḥ. (2003). The Concept of the Text: A Study of the Qur'anic Sciences. Cairo: Al-Hay'ah al-Misriyyah al-Ammah lil-Kitab. Crone, P. (2010). God's Rule: Government and Islam. New York: Columbia University Press.
Mir, M. (1986). Coherence in the Qur'an: A Study of Islahi's Concept of Nazm in Tadabbur-i Qur'an. Indianapolis: American Trust Publications.
Nasr, S. H. (Ed.). (2015). The Study Quran: A New Translation and Commentary. San Francisco: HarperOne. | ||
|
آمار تعداد مشاهده مقاله: 67 تعداد دریافت فایل اصل مقاله: 50 |
||