مطالعه تطبیقی آیات ۲۷ و ۳۱ سوره حج در قرآن و کتاب مقدس (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
گردهمایی در خانه خدا هنگام ظهور منجی موضوعی است که در قرآن کریم و کتاب مقدس به آن پرداخته شده است، ولی این موضوع مشترک دارای تفاوت های مهمی است. در قرآن برخی از آیات سوره حج، به ویژه آیات 27 و 31، به این موضوع پرداخته است. پرسش مهمی که با مطالعه این آیات به وجود می آید این است که منظور از اتیان حاجیان و خطف مشرکان چیست و این پدیده به چه شکل صورت می گیرد؟ این پژوهش، با روش مطالعه تطبیقی میان قرآن کریم و کتاب مقدس و نیز روش مطالعه ریشه شناسی و معناشناسی تاریخی واژگان آیات ۲۷ و ۳۱ سوره حج، می کوشد تا حوزه معنایی واژگان معناساز در معنای محوری سوره حج را کشف نماید. معناشناسی تاریخی و ریشه شناسی واژگان مذکور نشان دهنده ارتباط روشنی بین حج به معنای انگیزه و حکومت الهی و ظهور موعود است.A Comparative Study of Verses 27 and 31 of the al-Hajj Chapter in the Quran and the Bible*
The gathering at the House of God during the emergence of the Savior is a topic addressed in both the Holy Quran and the Bible, yet this shared theme features significant differences. Certain verses in the al-Hajj Chapter, particularly verses 27 and 31, discuss this subject. A critical question arising from the study of these verses is: what is meant by the arrival of pilgrims and the seizing of polytheists, and how does this phenomenon occur? This research, using a comparative study method between the Quran and the Bible, as well as historical etymology and semantic analysis of the words in verses 27 and 31 of the al-Hajj Chapter, seeks to uncover the semantic domain of key terms in the central meaning of the al-Hajj Chapter. The historical semantics and etymological analysis of these terms reveal a clear connection between Hajj as motivation and divine governance, and the advent of the Promised One.
Introduction
Among the verses of the al-Hajj Chapter, verses 27 and 31 hold great importance in understanding the central meaning of this chapter due to the two terms, “yaʾtūka” (they will come to you) and “fatakhṭafuh” (snatch him away): “And proclaim among men the Pilgrimage: they will come to you on foot and on every lean camel, coming from every remote path” (Al-Hajj: 27). “Being upright for Allah, not associating aught with Him and whoever associates (others) with Allah, it is as though he had fallen from on high, then the birds snatch him away or the wind carries him off to a far-distant place” (Al-Hajj: 31). A crucial question arising from these verses is, what is the meaning of the coming of pilgrims (yaʾtūka) and the snatching of the polytheists (fatakhṭafuh) and how can such a phenomenon occur? How is it possible for everyone to gather in Mecca at a specific hour? Particularly in light of Shiite traditions that describe this coming as a miraculous event in which the companions of Imam al-Mahdi (A.S.) will gather at a specific time alongside him in Makkah (for reference to some of these narrations see, Ayyashi, 1960, vol. 1, p. 66). This study, using a comparative method between the Quran and the Bible, as well as historical semantic and etymological analysis of the terms in verses 27 and 31 of the al-Hajj Chapter, aims to uncover the semantic domain of these pivotal terms in relation to the chapter’s central theme.
Discussion
In verse 27 of the al-Hajj Chapter, the words “ḍāmir” and “ʿamīq” point to a meaning beyond an ordinary invitation to the Hajj pilgrimage. The terms “ḍāmir” (lean animal) and “rijālan” (on foot) indicate that the pilgrims are not wealthy as the word “ḍāmir” in Arabic refers to a thin and frail mount, though some interpret its thinness as indicative of agility. However, its pairing with “rijālan” likely confirms the sense of the frailty of these mounts. The use of these words together, due to their connotative meanings and the precedent of their usage in the Bible, may indicate that God invites individuals for Hajj and the establishment of divine governance who, although they may lack racial qualification from the perspective of the Israelites, possess a strong determination to establish divine governance and are deemed qualified in the eyes of God.
Therefore, while the verse alone might appear to describe the annual Hajj rituals, however, a few verses later, God completes this meaning with another verse that clearly indicates a connection to the Promised One and inter-textual relationships between the Quran and the Bible: “Those who, should We establish them in the land, will keep up prayer and pay the poor-rate and enjoin good and forbid evil; and Allah's is the end of affairs” (Al-Hajj: 41).
The apparent aspect of the verses, the concept of the condition, and “the outcome of matters” show that this condition is yet to be fulfilled. Shiite traditions often interpret these individuals as Imam al-Mahdi (A.S.) and his companions (e.g., al-Furat al-Kufi, 1989, p. 274). Commentators have also mentioned narrations in their narrative exegeses regarding the coming of the pilgrims, which refer to the coming of the companions of Imam al-Mahdi (A.S.) in Makkah (e.g., Fayḍ Kashani, 1994, vol. 1, p. 206).
In the al-Hajj Chapter, God speaks of His help and support for the pilgrims (Al-Hajj:15), and their most important characteristic is their monotheism. Accordingly, one manifestation of this divine support involves purging the Kaʿabah of polytheists and disbelievers, with the term “takhṭaf” (snatch) used to convey this act. Thus, the coming of pilgrims for Hajj is driven by a powerful motivation that gathers true believers together while instilling fear and driving away polytheists.
Conclusion
The historical semantic and etymological analysis of terms such as ḍāmir, fajj, ʿamīq, yatakhaṭṭaf, and saḥīq in the al-Hajj Chapter and the meaning of the coming of the pilgrims and snatching of the polytheists reveals the connection between these verses and the advent of the Awaited Savior. However, an important point in the use of these terms lies in the semantic transformation of these terms. This transformation and reinterpretation in the al-Hajj Chapter are not incidental; they serve to negate false, racialist values and replace them with genuine, human values that foster the growth and elevation of human society.
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