چکیده:
التركیز علی تفهّم المتون الحدیثیّة اعتماداً علی الاتّجاهات الهرمنوطیقیّة، مهمّة بحثیة بقیت مغفولة حتی الآن. ففقه اللّغة وقرائة المتون الإسلامیة والحدیثیّة في آفاقها التاریخیّة هي من أشهر الأدوات التي توظّف في الاتّجاهات الهرمنوطیقیة واللاتقلیدیّة. إنّ المرور بالمتون الإسلامیّة الحدیثیّة تبیّن أنّه یمكن التركیز علی سرد من المصطلحات الأخلاقیّة، بما فیها مفهوم السجیّة. فلو نظر معاین بعین غیر متعمّقة ودون التأمّلات التاریخیّة، یمكن أن یتفهّم هذا المصطلح في سیاقنا العصري. هذا وإن یخطر بالبال في بدو النظر، ولكن النظرة التاریخیّة وخاصّة التركیز علی النصوص ذات الصلة، تشیر بأنّ هناك معنی خاصّ لهذا المصطلح، والذي ینبع من نفس المتون الإسلامیة والحدیثیّة القدیمة. فالأحری البحث عن القرائن التي تبیّن لنا الخطاب التاریخي بشأن مسألة الأخلاق وفلسفتها في القرون الأولی الإسلامیة. فمعرفة هذا الخطاب الذي توظّف السجیة ونظائرها في إطاره، یعیننا لكي نصل إلی جوابنا حول ماهیة السجیة ومیزتها من سائر الشؤون والمصطلحات الأخلاقیة في أجواء القرون المتقدّمة الإسلامیة. فهذه الورقة ستناول دراسة مفهوم السجیة، اعتماداً علی المناهج التاریخیة واللغویة المعاصرة في المتون القدیمة الإسلامیة، حتی تبرهن أنّه كیف تطوّر توظیف هذا المصطلح وفهمه. فبالنتيجة إنّ هذا المصطلح في ثقافة العرب القدیمة كان شیئاً منحدراً من طبیعة الإنسان وسلیقته وغریزته فحسب، ولم یكن لاختیار وانتخاب الإنسان مدخلیة فیه. ولكن مع بزوغ التیارات والخطابات العقلانیة من القرن الثاني فصاعداً، نشاهد أنّ هناك اتجاه حدیث لقراءة السجیة في إطار أكثر تلائماً مع ما یریده أنصار خطاب العقلنة. فهذه القراءة الحدیثة حاولت أن تنقل وتغیّر معنی السجیة من الأمر الطبیعي الذاتي إلی الأمر الاختیاري المكتسب الذي لإرادة الإنسان ومساعیه الاختیاریة دور هامّ فیه.
The dominance of Aristotelian discourse in classical Islamic thought caused moral notions to be further explored from a philosophical standpoint among Muslim intellectuals, while historical matters were always implicitly suppressed; the concept of sajiyyah was no exception to this rule. There have been a few recent research on ancient Islamic ethical concepts. These few studies and attempts, however, do not demonstrate how the usage and understanding of such conceptions influenced the formation of Islamic moral views during the early and medieval Islamic periods.In this article, we use evidence from Islamic historical texts from the first and middle Islamic centuries to explain the evolution of Muslims’ understanding of sajaya from an intrinsic to a non-intrinsic entity. It will be demonstrated how imported forms of ideas in the Islamic world imposed their tendencies into Islamic moral thought and led this notion to be obscured and removed from its historical reality for centuries.In the pre-Islamic time and subsequently, at the advent of the Prophet Mohammad, sajiyyah was regarded as a natural, instinctive, and non-acquired phenomenon. As a result, the Arabs referred to the good or evil qualities inherited from one’s parents as “sajiyyah,” in which education played no role. This perception was able to make deterministic approaches happy, but their happiness did not last long; rather, with the intellectual developments starting in the second century AH and the dominance of Muʿtazili approaches, that believed in human free will, sajiyyah shifted from the concept we mentioned to attributes that could be acquired and in which education played a role.All of the evidence suggests that our current understanding of "sajaya" is a fragment of an older idea that was likewise subject to change and evolution. On this premise, in the ancient Arab civilization, this term referred to anything that derived solely from man's nature, his instincts, and had no relation with man's decision or choosing. On the other hand, according to this old and Jahili moral system, praiseworthy qualities were commended in actuality and truth if they came from the person's nature, and if they didn't, it was regarded artificiality and pretense. Perhaps this explains why this term is seldom used in ethical narratives, because the person's decision was not thought to have a role in the construction of qualities.However, we find a new trend to understand "sajaya" in a framework that is more compatible with what the proponents of rationalization discourse seek with the advent of rational currents and discourses from the second century onwards. This new reading attempted to give a fresh reading of "sajaya" in three notions, with diverse contributors and currents whose work lasted until the Islamic Middle Ages. For the first notion, it was always intended to imply that not all moral acts are based on what a person has been given, and that other behaviors are based on a person's desire and will. The second notion was an attempt to promote that acquired and intention-based moral qualities are preferable than natural praiseworthy acts. The third notion was to shift the definition of “sajaya” from a natural, subjective command to a voluntary, productive command in which human will and voluntary efforts play a significant role.This paper will take a historical approach to both ancient and medieval Islamic writings. As a result, this study tries to answer problems like these: How can the relevant texts be re-read in the context of their ealry conceptions? Is this new reading leading us to believe that there was a change in the perception of "sajaya" during the first and middle Islamic centuries? What was the outcome of this historical development?