- Avvalin ravish dar islomshinosi boyad ravishi dinshinosii muqoisavy boshad. Hej olime be donistani tarikhu falsafai adyoni digar nametavonad mohiyati in yo on dinro ba tavri durustu saheh bishnosad. Tamomi mavzuho chi akhloqi, chi insonshinosi va chi okhiratshinosi tanho dar partavi ravishi muqoisaviyu tatbiqi metavonand mavridi tahqiq qaror girand va az jihati ilmi hallu fasl gardand.
Ravishi duvvum boyad bar asosi shinokhti islom va tafsiru tavili on bo usuli hermenevtiki dar zaminai talab va muqtazoi zamon surat girad.7 In usul imkoniyat medihad,
1 CHunon ki alloma Ahmadi Donish farmuda, «yake az ejozi Kalomi Majid va hadisi Rasuli vahid in ast, ki maonii maqsuda az kalomi ki tafakkuri islomi az jamudi- karakhtiyu shakhshudagi berun oyad, doirai shinokhti sarchashmahoi islomiro tavsia bakhshad va javobgu budani onro ba talaboti har davru zamon sobit kunad.
- Islomshinosi boyad dar sathi umumifarhangii jomea ba miyon guzoshta shavad. YAne islomshinosi kori yak guruhi khosi domullovuruhoni va dinshinosu islomshinosi kasbi nest, balki shinokhti durustu vekeii islom baroi hamai kishri ravshanfikru ziyoi va payravoni on zarur ast. Masalan, yagon ustodi tarikh va zabonu adabiyot be donishi amiki islomshinosiyu dinshinosi imkon nadorad, ki dar shinosondani tarikh, osori adabiyu zaboni muvaffak gardad va tavonad manii in yo on asarro ba shogirdonash dar sathi zaruri biomuzonad. YO khud yagon farhangshinos be donishi amiki farhagi manaviyu moddii islomi va
mujaznizomi Ilohi va ahodisi kudsii oyoti hazrati risolatpanohi muvofiki zamonu makon dar har vakte mustakhrij va mustanbat shavad va to nafkhai sur chandon tafsir dar kalom va sharh dar hadis kunand, ki maonii on dar zamiri hej yak az mufassirin va muhadisini sobik khutur nakarda bud… va on chi mufassiron dar bayoni zohiri alfozu maoni va atvori fasohat va mavoridi kalom navishtaand, ba kadri afhom va madoriki khudashon boshad va bar hasbi istedodi khudi onho buvad vagarna Quron bas azimushan ast. Manii Kuroni karim chunin nest, makhsus ba vajhe boshad va digar vajhro shomil nagardad. YO in ki ikhtisos ba kavme doshta boshad, yo on ki mukhtas ba holate tanho boshad, yo ikhtisos ba vakte va zamone, yo aklu makone donista boshad, zero ki Kalomi khudoi hamesha zinda ast va monandi darakht meva dorad, dar har on samar medihod ba izni khudo.»Ahmadi Donish. Navodiru-l- vakoe. Kitobi 1- «Donish»:Dushanbe-1988.s.31. Behtar az in dar borai on ki Quronro tibki muktazoi zamon va dar sathi fahmishu donishi asr boyad tafsir kard, kase naguftaast.
Hamin farmudai Ahmadi Donish baroi islomshinosii imruz niz boyad asosi nazarii muarrifii islom va istinboti ahkom karor girad. Tabiist, ki na hama metavonad va na har kas hak dorad be doshtani donishi kofi va on sharoite. ki baroi yak mufassir hatmist. dast ba tafsiru tavili Kuroni Majid va sharhi ahodis zanad. Rioyai in sharoit ha tmist.
maqomi on dar tarikhi tamadduni umumiinsoni nametavonad dar jomeai mo farhangshinosi asil boshad.
- Islomshinosii muosir boyad dar chustujjui zaminai mukolamai tamaddunho boshad va har nuktae, ki ba in asl nigaronida shudaast, barrasi va tablig kunad. Hamchunon ki Prezidenti muhtarami chumhuriamon asli talimot va fiqhi Imomi Azamro dar ~ tamomi olam hamchun zaminai tarikhii mukolamai tamaddunho muarrify namud, in raviyaro ham chun samt va khatti asosii islomshinosii muosir boyad qabul kard. Naqshi tarikhii islomro dar tamadduni jahon, az jumla dar tamadduni Garb, va on sahme, ki musalmonon va kishvarhoi islomi dar tamadduni muosir dorand va doshta metavonad boyad barrasi va oshkor kard.
Avvalin maqsadi amalii konsepsiya islohi shuuri dini az tariqi baland bardoshtani sathi shuuri dini–islomii shahrvandoni in kishvar ast, ki on yake az zaminahoi asosii tashakkulyobii shakhsiyati farhangi dar jomea meboshad.
YAke az ravishhoi asosii omuzishi islom boyad ravishi islohi shuuri diny va tashakkuli tafakkuri intiqody boshad:. Ba istilohi handasi islokh, yane omuzishi intiqodi az tarafi islomshinoson ham dar rostoi amudi /vertikali/ va ham dar rostoi ufuqi /gorizontali/ boyad anjom doda shavad. Kadom jikhati shuur va afkori tarikhii diny niyoz ba islokh dorand?
Ba gayr az Quron, ki sarchashmai asli va asosii islom ast va be hej tahrifu dastburd az zamoni khulafoi roshidin to ba ruzgori mo omada rasidaast va hej shubhavu tardide doir ba durustii on vujud nadorad, ba meyori muayyane tamomi afkori dini – falsafi va mazhabii guzashtaro boyad zeri zarrabini intiqodii isloh az mavqei muqtazoi zamon qaror dod. Zimni in chunin taftishi aqshori tarikhii shuuri dini va omuzishi sarchashmahoi asosii islom metavon daryoft, ki mo to chi andoza az islomi asili muhammadi va az asli manii oyoti quroni dur raftaem.
Hamzamon bo nigohi amudi, boyad ba atrof, ba muhit diniyu mazhabii khud nigohi ufuqi niz afkand. YAne dar barobari justujui sarchashma va ibtidoi inhirof va etizol az islomi voqei, boyad khususiyatho va sathi dindorii imruzai jomea, tarzi zohirshavii dindorii afrodi jomea, bardoshtu sathi malumoti onho az ulumi diniro barrasi kard. Pas az anjomi in kor metavon iqdom ba amal namud.
Hamin tavr, agar samti asosii islohu tajdidi shuuri mazhabiro tayin kardan khohem, on dar haddi aqal chunin khohad bud:
Islohi amudi, yane dar vertikol:
QBoyad tamomi merosi farhangi dinii guzashta, ba gayr az Quron va ahodisi saheh, ham tafsirho, ham tavilho va ham fatvoho va alalkhusus osori ulamoi din az didgohi shinokhti imruzii Quron mavridi barrasii intiqodi qaror girand. Quron kitobest, ki baroi naslhoi gunogun nozil shudaast va imruz ravshan malum shudaast, ki hatto dar zamoni paygambar ba fahmidani baze oyoti quroni bo sathi shuuri onruzaashon hamasroni paygambar qudrat nadoshtand, vale imruz fahmidani chunin oyatho va darki mohiyati onho osontar ast. Masalan, hamon mazmuni markazii Quron, ki az oyati 30-i surai al-Baqara shuru meshavad va vazifai khele bomasuli insonro hamchun khalifai Hudo nishon medihad megirem. Mashhurtarin tafsiri falsafii Quron «Tafsiru-l -kabiri» Imom Fakhri Rozi meboshad. Dar tafsiri hamin oyot Imom Fakhri Rozi ba joi in ki diqqati asosiro ba tafsiri on maqomi voloe, ki Parvardigor ba inson qoil shudaast, jalb kunad, varaqhoi ziyode ba bahshoi farishtashinosi bakhshidaast. In ast, ki boyad tafsiru tavil va tashrehi navi Quron va sunnat dar sathi shuuri jamiyatii imruza surat girad.
- SHinokhti matolibi oyoti quroni az rui usuli qiyosi jami (kompleksi) va bo nazardoshti mantiqi kullii Quron boshad. YAne in yo on oyat ham az nigohi muqoisa ba oyoti digare ki dar hamin mavzu meboshand, ham bo ahdofi usulii Quron tafsiru tavil boyad shavand. Misoli on tarikhan masalai «qazovu qadar» va «jabru ikhtiyor» shuda metavonad. Agar mo tanho dar asosi on oyote, ki dar zohir manii jabrro dorand va amali insonro sad dar sad az qazovu qadari Hudovand medonand, in masalaro tafsir kunem, miqdori digari oyote, ki aksi in matlabro dalolat mekunand chiguna boyad fahmid? Guzashta az in agar inson ikhtiyoru ozodii amal nadoshta boshad, chandin masalai digari mantqi pesh meoyand, ki aslan mantiqi talimoti dinii islomiro khalaldor mekunan. Masalan agar inson ikhtiyor nadoshta boshad va hamai amali u az sarnavishti azalii u bar oyad, pas zarurati irsoli kitobhovu payombaron dar chist, payombaron nametavonand sarnavishti ilohiro ivaz kunand; guzashta asz in agar hama amali inson az rui sarnavisht boshad, nekukor na bo khostu irodai khud va tabahkor niz na bo khostu irodai khud, balki tibqi irodai Ilohi va sarnavishti tayin kardai Vay anjom shuda ast, pas dar okhirat mukofoti in yake va mujozoti on digari az rui kadom adolat khohad bud. Kasro baroi kore, ki na ba irodai u balki ba irodai khudi Hudovand, sarnavishti peshtayini U anjomshuda chiguna mukofotu mujozot metavona kard?
Az in ru az mavjudiyati oyoti dalolat ba ikhtiyoru ozodi doshtai inson dar Quron va mantiqi irsoli kitobho va payombaron va asli adli Ilohi metavon istinbot kard, ki inson dar kasbi amal ozod ast va ikhtiyor dorad.
- Hangomi in chunin bozrasi boyad bo on tavajjuh zohir kard, ki:
a- masalai mahbubiyatu karomati insonro dar nazdi Hudovand boyad dar maddi avval guzosht va mehruboni va muhabbati U ba inson va inson ba Uro mavridi sitoish qaror dod na tarsu haros az gazabi Hudo va otashi duzakh. Dar in mavrid chun dar tasavvuf va irfon, ki az namunai olii farhangi islomi ast, munosibati oshiqonai bayni Hudovand va insonro payravi boyad kard. Hudoi islomro az tasviri khudoi qahhoru gazabolud va hamesha dar fikri intiqom va jazodihi buda berun boyad ovard.
b -musulmonon az shuuri okhiratgaroi, yane tanho ba obodii khonai okhirat tavachchuh doshtan, ba obodii indunyoi khud niz diqqat dihand. Dar in rosto az farhangi dunyobezorii sufiyonavu darveshona, ki mugoir az islomi sunnaty ast, boyad dast kashid va insonvor zistanro dar asosiQuronva ahodisinabavy targibnamud.
v- dar maddi avval guzoshtani imonu etiqod az tariqi shinokhti aqly va tafakkuri aqlony va nishon dodani on, ki Quron ba in guna shinokht mukholif nest. Dar in robita tahqiqi amiqi in asli nazary, ki harchi beshtar shinokhtani echozi Parvardigor dar arsai ofoq- tabiat va qonunhoi on kullan olami hastii moddy- insonro hamon andoza ba Hudo nazdik mekunadva buzurgii Uro barchastatar sobit mesozad. Dar nihoyat tashakkul dodani chahondinii ilmii diny.[1] Tahlili hermenevtikii on oyathoe, ki dalolat ba chunin shinokht mekunand va onro ravshantar nishon medihad.
g- ba maddi avval ovardani hamai on mavridhoe, ki dalolat ba tahammulu mudoro va munosibati hasana bayni insonho, dinho va etiqodho mekunand va barrasii daqiqt va ravshany andokhtan az nigohi ilmi naskh va mansukh ba on mavridhoe, ki tobishi taassubu taaddy dorand;
d- barchasta nishon dodani maqomi inson, buzurgdosht va mavqei barchastai on dar Quron, tahlili amiqi falsafiyu irfonii shakhsiyati u.
e- Bayoni tozai falsafaiibodat: tavzehi farqi ibodati omma az khossa, dar maddi avval guzoshtani taloshu kushish darrohiilmva nekuahvolii omma hamchunibodat, va istinod ba oyatho va hadishoe, ki ba inmanydalolat mekunand.[2]
Islohi ufuqii shuuri mazhaby:
a- muarrifii tazohur ba musalmony az mavqeimusalmoni voqey, fosh kardani anvoi riyokorydar din, tahlili amiqi zohirgaroy va riyokory dar dindory;
b- intiqodi sufimaoby va zuhdgaroii khushku namoishkorona;
v- islohi ruhoniyat az tariqi talimu tarbiyai donishgohy va madrasay, baland bardoshtani sathi khutbahoi namoz;
g- islohi makotib va madorisi talimii diny va ba darajai niyozu talabotizamonihozira va sathi jahonbinii muosir baland bardoshtani tayyorii onho;
d- islohi marosimhoi diniyu shahrvandy: tuyho, khudoiho, taziyaho va gayraho;
e- takmil va tashkhisi doirai korhoi khayriya;
j- tavsiai doirai korhoi tabligu irshod az tariqi rasonahoi khabarii muosir.
In ravishhoe, ki dar in jo nombar shudand, yak nav kushishi nakhustini muayyan va mushakhkhas sokhtani masoili doirai islohi shuuri diny ast, ammo korkardi amiqtar va gustardatari in tavr masalaho dar pesh ast.
Nakhustin nuktae, ki dar islohi shuuri diny dar rostoi amudy, qobili takid ast, on ast ki mo imruz boyad dar Quron va hadishoi paygambar dar justujui masoile boshem, ki ba vazu sathi shuuri imruzai jomeai mo, az nigohi hayoti ijtimoy – manavy va arzishhoi umumibashary sozgoru muvofiq ast. In albatta, manii onro nadorad, ki on chunon ki dar okhiri asri 19 va ibtidoi a. 20 yak guruh tajaddudkhohon (modernistho)-i arab bo maqsadi ba niyozhoi tabaqotii burjuaziya va yo bo kashfiyothoi ilmi muvofiq kunondani islom va Quronro khosta dast ba sokhtakori zadand yo bo shiori tajaddudkhohi har har amalu raftori fisqufasodovarro ki dar islom harom shumoridaast (masalan lavoti, zino, dizdii khurdu kalon) halol shumorem. Mo naboyad hamchun kore kunem. Na, Hargiz! Islom va alalkhusus Kitobi Muqaddasi on Quron ba modernsozi – tajdid ba chunin mani ehtiyoj nadorad, balki dar on ganjhoe nuhuftaast, ki baroi koshifoni peshina, mufassiron, hatto sahobagoni Payombar pushida bud va tayinoti on baroi on asr nabuda, in ast ki arzishi in chunin oyotro chandon dark nakardaand. Misoli on nazariyai marifat yo shinokhshinosii Quron ast. Quron hamchun sarchashmai marifat dar barobari vahy, ba naqshi ehsosot va aqlu hads niz takid kardaast. Va ahamiyati andeshavu tafakkurro dar on chi Hudovand khud dar ofoqu anfus hamchun oyoti khudguzoshtaast davat mekunad. Hulosa, dar Quronu akhodis masoile hastand, ki mufassironi peshini Quron, chunon ki Ahmadi Donish gufta, ba on etibor nadodaand, chunki tavajjuhi onho aksar ba masoili digar band budaast.
Imruz yake az muhimtarin va asositarin mavzuho masalai insongaroivu odamiyat va etirofi maqomi voloi inson dar dini Islom ast. Mutaassifona, to kunun dar tasavvuri ommai mardumi Osiyoi Markazi baraksi in tasiri ruhiyai nochizu kamarzish va zaifu bechora shumoridani inson roij ast. Hol on ki Islom misli digar dinhoi somi, insonro buzurgtarin namuna toji ofarinishi Hudo meshumorad. Bar zami in dini islom boz ham maqomi insonro balantar bardoshtaast, ki dar du dini digari somi – yahudi va nasroni to ba in sath buzurgdoshti inson vujud nadorad.[3] Inson chun khalifai Hudo dar rui zamin barkhurdor az ruhi ilohi va doroi qismate az sifoti ilohi: chun aql, ofaridgori, hikmat, ilm, irodavu tadbir, imonu etiqod va gayra meboshad. Pas risolati avvalini inson ba haddi kamol rasonidani hamin vadiai ilohi va takomul dar masiri ideoli volo, dar samti «sirotu-l-mustaqim». ba sui kasbi qurbat ba borgohi Ilohist. CHi falsafae az in beshtar metavonad asosi nazarii sayri takomulii benihoyati inson boshad.
YO khud misoli digarro girem. Dar shuuri imruzai aksari musalmonon tasavvuroti dini yahudivu nasroni nisbat ba zan hukmron ast, ki on az past zadani maqomi zan dar jomea iborat meboshad.[4].
YO namunai on chi boyad dar rostoi amudii shuuri tarikhii dini isloh gardad, bakhshe az okhiri fasli kitobi «Nasihatu muluk» -i Imom Muhammad Gazzoli shuda metavonad, ki dar on hama baloero, ki ba mardon merasad ba sari zanon bor kardaast va hamchunin manii on shere, ki az shoire naql mekunad. CHunin asarhoi badei va nasihatnomaho, ki dar asosi sarchashmahoi tahrifshudai ba nom islomi navishta shudaand, ziyodand. In guna sarchashmaho imruz nametavonand rohnamoi jomea islomi boshand. Rohi isloh ham nishon dodani in voqeiyat va dar asosi ahodisi nabavi va oyoti quroni sobit kardani maqomi voloi zan va modar dar islom ast. In namunai islohi amudii ishtibohoti tarikhii dar talimoti islom rohyofta meboshad.
YAke az sohahoi islohtalabi shuuri mazhabii imruzai mo vobasta ba marosimho va fahmishi nodurusti khayrot va sakhovat ast. Vujudi marosimhoi serkharju rasmu rusumhoi khurofotii marbut ba odathoi mahalli bo nomi islom va yo nishonai musalmoni imruz miyoni mardumro meshikanand. Islohi in nav shuuru odatho niz ehtiyoj ba poksoziyu sofkorii shuuri dini dorad, ki on az tariqi sharhu bayoni chi budani khayorot, sakhovat, sadaqa va umuman korhoi khayriya dar islom va nishon dodani sarchashmai in chunin khurofot, az kujo odat shudani in rasmu rusum dar shuur va amaliya mazhabi mo imkon pazir ast.
[1] Inson agar dar khususy chigunagii faoliyati dastgohi muharriki yak mur yo yak khomushak yo kana andesha kunad va qonuni amaliyotu korkardi onro bishnosad, doir ba buzurgii Hudovand dar tahayur memonad, holo chy rasad ba shinokhti umqy kayhoni pahnovar va olami afloku-kahkashonhoi digar. Albatta, chunin shinokhti ilmii qudrati Hudovand, az shinokhti asotirii on, ki masalan, dar qissaho omad, ki Hudovand insonro az gil misli kulol sokhtanash va ba on chon ato kardanash (agar mo in gilu khokro ba tarzi ramzy qabul nakunem) ba marotib baland ast, agar mo bo tavachchuh ba sathi donishu chahonbii ilmy buzurgiyu azamati Hudo va ilmu hikmati Uro bo tasviri ilmii sokhtori biologii uzvhoi inson, masalan, magzi sari on va zarurati qonuni tabiat va sharoiti muvofiq, ki be dakholati Hudovand tasavvur kardani on imkonnopazir ast, bishnosem, chahonbinii ilmii diny dorem. Kam nabudan va nestand olimoni tabiatshinos, ki bo vuchudi doshtani chahonbinii ilmy dindor budand va albatta chahonbinii ilmii dinii in guna olimon bo chahonbinii dinii yak mulloi asotirgaro yak nest. Tasavvuroti in du dar borai Hudo niz gunogun ast.
[2] Agar islomshinosii mo tavonad, ki dar asosi istinboti oyot va ahodisi marbut ba ibodat va shinokhti qudrati Hudovand, tafakkuru andesha va amal dar in rohro nave az ibodat va volotarin ibodati khossa nishon dihad, shoyad musulmononi mo niz dar fikri shinokhti tabiat, mushohidai amalkardi muru murja, bo zarrabinu durbin (teleskop) nazorra kardini qudrati ilohy havasmand shavand va in hikmathoi ilohiro chunon, ki garbiho omukhta misli on tekhnolujihoi navro bunyod karda istodaand, dar ba kori bunyodkory zanand.
[3] Dar in mavrid korhoi ziyode dar digar kishvarho karda shudaand va hamchun namunai tahqiqi muqoisavii maqomi inson dar adyon, nigared ba kitobi SHerzod Abdullozoda. «Falsafai odamiyat» Dushanbe 2004..
[4] On ham chand aqidaest, ki dar kitobi «Ahdi Qadim» bayon shudaast va badan az dini yahudi va nasroni ba islom guzashtaast. Nakhust aqidai az danda /qaburga/-i Mard /Odam/ ofarida shudani zan va duvvum, ba domi vasvosai SHayton aftodani Zan (Havo) va Odamro niz ba sodiri nakhusgunoh vodor kardan u meboshad. In tasavvurot ba islom az kujo vorid shudaast dar surate ki dar Quron chunin sukhani oshkoro yo pinhonie nest. Quron mardu zanro az yak asli vohid khalqshuda va dar sodiri gunohi nakhustin harduro barobar muqassir meshumorad.
Pas tasavvuroti hamagonii musalmonon dar borai az qaburgai mard ofarida shudani zan va ba vositai zan ba vasvasai SHayton aftodani Odam az kujo paydo shudaast? Masdari in tafsir dar asosi isroiliyot, yane istifodai sarchashmahoi dini yahudivu nasroni meboshad. In istiloh «isroiliyot» dar ilmi tafsir hamchun yake az sarchashmahoi tafsiri Quron shinokhta shudaast vale mufassirin ba nazokati Quron, ki dar hej mavride zotan zanro khurd va past nashumoridaast va muqassiri asosii nakhustgunoh nadonistaast tavajjuh nakardaand. Hamin tavr mufassiron in chunin tasavvurotro, ki dar Quron joy nadorad ba islom az tariqi tafsirhoi khud dokhil kardaand. Az hamin tariq shuuri musalmonno ba tahqiru past shumoridani zan odat kardaast.