بررسی تقسیم رزق و روزی انسان‌ها «براساس حکمت سینوی و با محوریت رسالۀ فی الارزاق» مقالة

خداوند متعال که خالق و ربّ انسان‌هاست، تأمین نیازهای اولیه و اساسی آن‌ها را عهده‌دار گردیده و در قرآن کریم، تضمین روزی‌ها را وعده داده است. این وعده الهی سبب شده تا برخی آن را حقّ واجبی از جانب خود به عهده خداوند دانسته و توقّع اعطاء آن را به نحو احسن و کامل داشته باشند. از این رو با مشاهده تفاوت رزق‌ها، عدل الهی را زیر سؤال می برند؛ همچنین تأکید قرآن بر انتساب بسط و تقدیر رزق انسان‌ها به خداوند را با لزوم تلاش انسان‌ها برای کسب روزی، غیر قابل جمع می‌دانند. مسأله‏ای که در این مقاله مطرح می‏شود آن است که چرا خداوند روزی انسان‏ها را متفاوت قرار داده ؟ در خصوص این موضوع مقالات متعددی در حوزه علوم قرآنی نوشته شده است؛ اما نوآوری نوشتار حاضر بررسی فلسفی این موضوع با روش توصیفی تحلیلی در حکمت سینوی آن هم با محوریت «رساله الارزاق» ابن سینا است. ابن‌سینا در این رساله درصدد آن است که با تکیه بر حکمت و عنایت الهی این تصوّرات غلط را اصلاح نماید. او با بیان تناقضات پیش آمده در شقوق مختلف مسأله، نشان می‌دهد تصوّر تساوی روزی‌ها منجر به وقوع امر محال و یا نابودی انسان‌ها می‌شود.

Introduction God as the creator and lord of humans, and as All-Provider (razzaq), is in charge of providing for human primary basic needs, as in the Qur’an God promises to make basic provisions for everyone. The promise led some people to think that humans have a right to receive provisions from God, expecting that God should optimally and fully provide for human needs. For this reason, the difference in people’s provisions has led to questions concerning divine justice. The problem with which this paper is concerned is why God has allotted different amounts of provisions to different people, instead of giving different people equal shares of provisions. Moreover, if allotment of provisions is attributed to God, why is it emphasized that people try hard to gain provisions? These questions have frequently been raised in religious milieus throughout the history, often with the intention of casting doubts on religious beliefs by questioning divine justice, since different provisions for different people are thought to be at odds with God’s justice. A number of papers in the field of Quranic sciences have been written about this problem, which are based on the views of Quranic exegetes, on which we draw in this paper. The contribution of this paper is that it offers a philosophical consideration of the problem in terms of Avicenna’s philosophy, particularly his essay on provisions (Risala fi-l-arzaq). It is noteworthy that the problem was not tackled by any other Muslim philosophers. In Islamic philosophy, God’s attribute of All-Provider is mentioned in passing as an attribute of action—it is at most defined and reduced to divine attributes of essence such as knowledge, wisdom, and power. Avicenna deals with the problem of provisions in his Risala fi-l-arzaq. This is an essay attributed to Avicenna. Over 20 manuscripts of the essay are available in libraries, and its attribution to Avicenna has not been a matter of dispute. The essay is concerned with questions about divine justice and how to treat people’s differences in their provisions in these terms. Avicenna explicitly deals with the problem in terms of a debate. In line with his Peripatetic framework, he considers different aspects and possible results of the question, as illustrated with numerous examples. In this paper, I provide an account of Avicenna’s remarks here given his general theoretical framework as explicated in other works of his. I also offer criticisms of his account. Taking account of the views of Quranic exegetes concerning the problem, I offer my own account of the problem. Discussion and Conclusions In order to reconcile two groups of Quranic verses in one of which the allotment of provisions is attributed to God and in the other the attainment of provisions is conditioned upon the human labor and efforts, one might offer the following account: in a monotheistic view, provisions are ultimately allotted and distributed by God, but this is in terms of unchanging traditions in accordance to the divine wisdom. In the best or optimal order and the dynamics of the universe, human wills and the amount and quality of their labors and efforts play roles in the expansion or diminution of one’s provisions. For obtaining a desirable provision, a set of conditions should be satisfied and certain grounds should be prepared. Given one’s material and spiritual possessions, which are in turn from God, every person tries to obtain provisions by drawing upon one’s insight, intelligence, as well as spiritual and material capitals. The better one performs in utilizing one’s opportunities the more provisions one attains, and the more negligent and indolent one is in using one’s existential and material capacities and the more vulnerable one makes oneself to unpredictable economic circumstances the more deprived one will be and the more futile one’s efforts will turn out to be, in which case one will have a diminished provision. In this way, God the Wise has established laws and traditions in the creation in such a way that everyone can attain his or her own share of provisions with their mental and physical capacities, without there being any injustice. In his “Essay on provisions” Avicenna has dealt with the problem of the difference in people’s provisions and its bearing upon the divine justice. In this essay, he tries to rely on divine wisdom and grace to correct wrong conceptions and establish divine justice in the measurement of people’s provisions. Through an articulation of the contradictions involved in different aspects of the problem, Avicenna shows that the idea of exactly equal provisions leads to an impossibility or the human destruction.

مسأله ای که در این مقاله مطرح میشود آن است که خداوند متعـال کـه تـأمین نیازهـای اولیه و اساسی موجودات زنده و از جمله انسان را به عهده گرفته و در قرآن کـریم تضـمین روزیها را وعده داده است ، چرا روزی انسان ها را متفاوت قرار داده و برای همه ی انسان هـا به طور یکسان و در حدّ کامل تعیین نکرده است ؟ علاوء برآن چرا با وجود انتساب بسـط و تقـدیر رزق و روزی بـه خداونـد، همچنـان بـر لـزوم تـلاش انسـانها بـرای کسـب روزی تاکید میشود؟ این پرسش ها همواره در طول تاریخ در یک محـیط دینـی مطـرح بـوده اسـت . پس از روشن شدن این مطلب که «تعلّـق قـدرت بـه امـر محـال ، محـال اسـت » مـن از تو میپرسم آیا سهل بن مطران نیز میتواند مانند تو آرزو کند؛ یعنی همه خـوبیهـایی را کـه تو آرزو میکنی او هم آرزو کند؟ و اگر چنین شود، یعنـی تـو و سـهل بـن مطـران همـه ی خوبی ها –اعم از مادّی و معنوی- را داشته باشید، قطعاً خداوند عادل بایـد ایـن روش را در مورد همه انسان ها انجام دهد و چنین امری مستلزم محال است و گفتیم که قدرت بر محـال تعلّق نمیگیرد. [In Arabic] sadr al-DΛn ShΛrazΛ, Muhammad ibn IbrahΛm. [In Arabic] sadr al-DΛn ShΛrazΛ, Muhammad ibn IbrahΛm. [In Arabic] TabarsΛ, Ahmad ibn ‘AlΛ. “Barrasi- yi Avamil-i Qabz va Bast-i Rizq va Ruzi dar Qur’an va Ahdayn [A Study of the Factors in Curtailment and Enrichment of Livelihood in the Qur’an and Old and New Testaments].