جستجوی مقالات مرتبط با کلیدواژه « کن فیکون » در نشریات گروه « علوم قرآن و حدیث »

The creation of Jesus Christ is one of the most controversial and challenging issues that have been discussed in the Holy Quran, especially in Surah Maryam regarding the quality of his creation, false beliefs and deviations presented about it. Regarding the phrase "qaul al-haqq" in the verse 34 of Maryam, there are different opinions from different commentators. The previous speech of the prophet Jesus when introducing himself and also a property for the Prophet is one of the opinions referring to the case for the "qaul al-haqq". Also, it is one of the main interpretive opinions that "qaul al-haqq" is the quality of the creation of the Messiah, on the basis of the Divine order: "kun fa yakun"; the one referring to a creation not of a thing. On this basis, there is a close connection between "qaul al-haqq" and "kun fa yakun", so that "qaul al-haqq" can be considered to be the same as "kun fa yakun" in the creation of Jesus. Therefore, "kun fa yakun" as God`s not of a thing agancy has a great role in the presentation of Qur'anic ontologico-theological studies and any false belief, including the theory of "susur/issuing" and "viladat/birth", attributed to God and rooted in the thought of the former disbelievers and, accordingly, of Jews and Christians, will fall into oblivion.

Ṣamad (the Eternal), as one of the words disputed by the interpreters, is explained in some lexical, narrative, and exegetical sources as kun fa yakūn (Be, and it was) or the subjectivity of God’s command and the category of creation. This research has surveyed the feasibility of the meaning of kun fa yakūn for Ṣamad considering the purpose of Sūrat al-Tawḥīd. Observing the meaning of divine creation and the subjectivity of command kun fa yakūn for the word Ṣamad in the lexical, narrative and exegetical texts, the existence of existential-theological goals in the epistemic areas of God’s essence, attributes, names and actions in Sūrat al-Tawḥīd, as well as the attribute of Ṣamad as being a verb, makes the meaning of kun fa yakūn (ṣun‘ lā min shay‘ = created from nothing) possible for Ṣamad. Also, the meaning of mukhtār (self-determined) has an authenticated relationship with other verses of Sūrat al-Tawḥīd, and considering its purpose, it has the capacity to answer some existential-theological misconceptions. God, in Whose hands lies the creation and the command, is a creator who transcends what He creates, being born, and having a spouse; He innovates by kun fa yakūn.

Throughout the history of interpretation, the phrase kun fa yakūn has been of interest to Muslim commentators and thinkers, and the study of the transformation of their opinions indicates their continuous efforts to provide an interpretation in accordance with the outward aspect (ẓāhir) of the verse and hadiths. Various opinions of commentators have interpreted kun fa yakūn in both figurative and real ways. The perusal of the commentators in these two approaches is not the same. In the figurative form, they have used words that indicate the unreal and symbolic nature of kun fa yakūn, such as allegory, irony, interpretation, and simile, and in the real form, some of them have known it as God’s word and some as God’s act. Some commentators in the latter type have interpreted a kind of ma‘rifat and freewill in creation for humans. The innovation of this article is the transformation of the commentators’ opinions and the recognition of the interpretation types of the phrase kun fa yakūn, and highlighting the commentators’ opinions about the freewill and capability in creation for creatures. The outcome of this hypothesis can be the answer to the mankind’s questions about human atrocity, happiness and inner nature (ṭīnat), which would result in the growth of human faith and thoughts, their willingness to accept the Divine orders and admonishments, their responsibility in the field of action, deed, and their eager obedience to the Lord in performing their duties and avoiding sins.The research method is library and descriptive-analytical.

The nature of the divine word in the form of revelation is a point of contention. In this regard, the study of existence in the form of Kon Fayacon's phrase has attracted the attention of researchers. Some, including Radscheit, the author of the entry of Word of God in the Leiden Encyclopedia of the Qur'an, have considered it a verbal address. The upcoming research has examined this entry with a descriptive-analytical approach. The result is that despite the author's accuracy in the number of verses, which is the main strength of the entry; Commenting without citing and referring to the opinions of commentators, inappropriate comparison of Quranic arguments with the teachings of the Testaments, weakness in Quranic citations and unfamiliarity with the basics of Quranic interpretation are among the shortcomings of the work. For this reason, the author's two more obvious conclusions about the prior existence of the matter and the humanity of the words of the Qur'an are ruled out; Because although it is not a matter of verbal existence, the revelation of the Qur'an, due to the immensity of human beings, happened by hearing the words and the divine words, and what is available today as the Qur'an is the same divine word.