وقف و اعطای مقدس در سنت های اسلامی، غربی و هندو: پژوهشی غایت شناختی در نسبت مالکیت و معنا (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
وقف در سنت اسلامی نه نهادی حقوقی، که تجلی کنش قدسی انسان در نسبت با مالکیت و معناست؛ کنشی که بر نگرش توحیدی به هستی استوار است و غایت آن تحقق قرب الهی از رهگذر تداوم نفع عمومی و بقای معنوی عمل است. در برابر آن، نظام های امانی در غرب مدرن بر بنیاد عقلانیت حقوقی و انسان محور شکل گرفته اند و غایت خود را در نظم اجتماعی و کارکرد اقتصادی خیر می جویند. در میانه این دو افق، سنت های تصدّق در یهودیت و مسیحیت مسیر انتقال معنا از امر قدسی به امر اجتماعی را نشان می دهند؛ حال آنکه در آیین هندو، نهادهای دانه و برهمادیه، هرچند با وقف شباهت دارند، هدفشان نه بقای نیت عبادی، که رهایی از چرخه کارما و وصول به موکشاست. پژوهش حاضر با روش فلسفی–تحلیلی و رویکرد تطبیقی انجام شده است و در چارچوب تحلیل غایت شناختی تطبیقی، تفاوت بنیادین وقف اسلامی را با نظام های امانی غربی و اعطای مقدس هندو آشکار می کند. در وقف اسلامی، غایت در نسبت وجودی انسان با خدا معنا می یابد، در حالی که در سنت های دیگر، غایت به عقل خودبنیاد، خیر عرفی یا رستگاری فردی محدود می شود. مقاله دو تلقی متقابل از نسبت انسان، مالکیت و خیر را تبیین می کند: یکی قدسی و عبادی، و دیگری انسان محور و کارکردگرایانه.Waqf and Sacred Giving in Islamic, Western, and Hindu Traditions: A Teleological Inquiry into the Relationship between Ownership and Meaning
Introduction This study aims to explain the teleological distinctions between Islamic waqf and the various forms of sacred giving in Western and Hindu traditions. The central question is why Islamic waqf continues to rest on devotional intention and the spiritual continuity of the act, whereas Western trust institutions, through the process of the secularization of charity, have shifted from intention to function and outcome (Weber, 2011: 35–39). The importance of this issue lies in demonstrating how the formulation of telos, meaning, and ownership transforms the nature of charitable action in each tradition. Previous research has mostly focused on the jurisprudential or managerial aspects of waqf and has paid less attention to the ontological status of intention (Rostami, 2021: 47). Moreover, in the Jewish–Christian tradition, the notion of almsgiving has shifted from a devotional act to an ethical duty for social justice (Sargeant & Woodliffe, 2007: 112–118). In the Hindu tradition, institutions such as dāna and brahmadeya have transformed from liberative acts into modern administrative structures (Kane, 2022: 913). Drawing on this background, the research question is formulated as follows: How do differing teleologies in Islamic, Western, and Hindu traditions reshape the nature of charitable action and the human relation to ownership? The main hypothesis is that Islamic waqf is the only model that has preserved the connection between intention, divine proximity, and the continuity of good, whereas other traditions have undergone a transition from spirituality to functionalism. Methodology The methodology of this study is philosophical–hermeneutical–comparative and is based on the qualitative analysis of foundational texts in the three traditions. In the Islamic section, jurisprudential and theological sources concerning intention, divine proximity, and the endurance of action are examined. This includes Sadr’s analysis of the “orientation of economic action,” which emphasizes that in Islam the value of an act is measured by its devotional intention rather than its external function (Sadr, 2019: 112). In the Western tradition, the historical transformation of the trust from a religious institution into a modern legal mechanism is analyzed, and the secularization of charity is explained through the theoretical frameworks of Weber, Taylor, and Habermas (Taylor, 2007: 219). In the Hindu tradition, Dharmaśāstra texts and historical studies on brahmadeya and devadāna are examined, showing that giving functions as a mechanism for liberation from karma and detachment from worldly attachments (Olivelle, 2004: 82). The comparative approach employed in this study is “teleological analysis,” meaning that institutions are examined not through their legal structure but through their telos, intention, anthropology, and relation to the sacred order. Focusing on the semantic layer allows the study to trace the deeper transformation of the concepts of good, ownership, and action. The main limitation of the research is the lack of field data regarding the contemporary performance of waqf institutions and their reliance on textual sources. Findings The findings indicate that telos is the primary factor distinguishing Islamic waqf from other forms of sacred giving: Islam: The telos of waqf is divine proximity and the preservation of intention . Waqf is an act of worship in which property is removed from individual ownership and placed within the sphere of divine trusteeship. Intention constitutes the foundation of meaning and value, and the perpetuity of waqf depends on the perpetuity of intention (Tabataba’i, 1992: 17/223). Judaism and Christianity: Almsgiving was originally a sacred and sacrificial act, but became, in the modern period, an ethical and social practice aimed at distributive justice. Intention lost its centrality and was replaced by functionality (Gray, 2019: 170). Trusts and the Modern Western Tradition: Intention plays a secondary role, and the good is defined by function, social order, and administrative efficiency. The trust has shifted from a sacred institution to a legal and economic mechanism (Clarry, 2014: 18). Hinduism: The telos of giving is liberation from karma and detachment . Ownership is regarded as impermanent, and institutions analogous to waqf have been transformed into administrative mechanisms in the modern period (Arvind, 2022: 55). Discussion and Conclusion The teleological analysis shows that the primary difference among these traditions lies in how they conceptualize the relationship between intention, ownership, and the good. Islamic waqf is the only model that preserves divine telos and devotional intention at its core; therefore, charitable action is not merely a social function but a spiritual continuation of the donor’s presence. In the Western tradition, through secularization and the dominance of legal rationality, the good has been reduced to social outcomes and institutional efficiency (MacIntyre, 2022: 102). In the Hindu tradition as well, the telos of giving is liberation and detachment rather than the continuity of intention. This study demonstrates that forms of sacred giving represent three distinct worldviews: the monotheistic telos (Islam), the functional–civic telos (modern West), and the liberative telos (Hinduism). The conclusion is that any reform or rethinking of waqf must preserve not only administrative efficiency but also the “spiritual telos” and “devotional intention” of the donor.
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