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Tarikhi paydoishi Islom (din)

Islom seyumin va okhirin dini jahonii tavhidi meboshad, ki chahoryaki avvali asri VII dar Nimjazirai Arabiston (Jaziratu-l-arab) ba arsai vujud omad. Dini jahoni budani islom tanho vobasta ba on nest, ki in din az nigohi muhiti jugrofi, pahnshavi va qabul marzi millivu davlati nadorad va dar aksar kishvarhoi jahoni imruz payravoni in din zindagiyu kor mekunand, balki in din az ogoz davat ba hamai jahoniyon buda va bo nidoi «YO ayuhan- nos!» (Ey insonho!) davati khudro ogoz karda ast. Tibqi tabaqabandii digar dini islom, az lihozi umumiyati farhangiyu tamadduni va muhtavoi afkori mazhabi ba guruhi dinhoi somi taalluq dorad.

Payravoni in din imruz dar kishvarsoi shimoli Afriqo: Misr, Aljazoir, Tunis, Libiya, Marokash, Somali, Sudon; kishvarhoi Osiyoi khurd: Lubnon, Suriya, Turkiya, Iroq, Urdun, Falastin, Arabistoni Suudi, YAman, Ummon. AAM, Kuvayt, Qatar, Bahrayn, Adan; Osiyoi Janubu SHarqi: Pokiston, Banglodesh, Malaziya, Indoneziya; dar Osiyoi Markazi: Turkmaniston, Uzbakiston, Qazoqiston, Qirgiziston, Tojikiston, Afgoniston, dar Jumhurii Halqii CHin viloyati Urumchi, dar Federatsiyai Rassiya: jumhurihoi Totoriston, Boshqirdiston, Dogiston, CHechniya, Osetiya; dar Ozorboyjon, Eron, aksariyati aholiro tashkil mekunand. Dar baze kishvarhoi digari sharqk aksariyati bonufuz va dar aksariyati kishvarsoi garbi samchun aqaliyati ru ba gustarish va afzoishro tashkil mekunand.

Dar dinshinosii ilmi yake az masalahoi bahstalab, masalai chigunagii paydoishi islom meboshad. Dar in bahsho masalahoi sababu angezahoi paydoishi islom, zaminahoi ijtimoiyu siyosi va manavi, quvvahoi muharriki on pesh kashida meshavad. Dar in zamina islomshinosoni garbiyu sharqi nazariyot va farzu takhminhoi ziyode, dar tuli haddi aqal du sadsolai okhir, bayon kardaand. Umuman, in nazariyotro ba du dasta taqsim kardan mumkin ast, ki yake mavqe va nazariyoti ulamoi mazhabi va ilohiyoti islomist, ki paydoishi islomro vobasta az irodavu khosti Hudovand meshumorand va az hama omilhoi ijtimoiyu siyosi va manavi sarfi nazar mekunand. Vale dar barobari in nazariyoti falsafi va jomeashinosi va farhangshinosii ilmi qaror dorand, ki paydoishi islomro az didgohi ravishho va usulhoi sotsiologi justuju mekunand va onro padidai jamiyati va maluli omilhoi ijtimoiyu siyosi meshumorand.

Bo in roh beshtar islomshinosoni garbi raftaand. Az jumlai islomshinosoni garbi metavon nomi A. SHprenger, L. Kaetani, H. Lamens, G. Grimm, M. Uott[1] [2] [3] [4] [5], I. Goldsier[6], A. Masse,[7] I. Likhtenstadter,8 F. Gabriel,9 Fon Gryunebaum,10 pajuhishi guruhii donishgohi Kembrij zeri unvoni «Tarikhi islom»11 va L.V.Negrya12 – ro nom burd. Dar osori in muhaqqiqoni islom jihoti mukhtalifi ijtimoiyu siyosi va manavii paydoishi islom barrasivu tahqiq gardida ast. On nazariyahoi marufe, ki dar kori in islomshinoson ba chashm mekhurad iboratand: az nazariyai paydoishi islom hamchun «ishtibohi tarikhi» -(A.Lamens) hamchun nazariyai «kuchmanchi»-(A.Kaetani) khamchun «ideologiyai bozsozii jomea» yo «bezori az jangi sard»- (M.Ustt ). Az jumlai islomshinoson va sharqshinosoni rus va sobiq shuravi metavon az akademik V.V. Bartold13, A.E. Krimskiy14, N.V. Pigulevskaya.,15 I.P. Petrushevskiy16, E.A.Belyaev,17 P. A. Gryaznevich,18 L.I. Nadiradze,[1] M.B. Piatrovskiy,[2] S.P. Tolstov,[3] O.G. Bolshakov,[4] A.YU.

ijtimoi: gulomdori (E.A.Belyaev, A.YU.YAkubovskiy va S.P Tolstov), feodali (A.V. Pigulevskaya, N.A. Smirnov, L.I. Nodiradze) budani islom meboshad. Nazariyot va tahqiqoti ziyodi digare niz dar Avrupoi garbi, Amriko va shuravii sobiq mavjudand, vale mo hadafi omuzishi tarikhi islomshinosii garbiro nadorem va ba hamin manzur bo hamin mukhtasar tazakkure az mavqei islomshinosii garbi nisbat ba illati paydoishi islom kifoyat menamoem.

Dar kishvarhoi islomi niz tahqiqothoi ziyod anjom shudaand, ki beshtar khususiyati ananavi dorand, harchand yak zumra tahqiqothoe bo istifoda az usulu ravishhoi ilmi niz solhoi okhir ba maydon omadaand. Az jumlai chunin tahqiqotho metavon ba kori chandjildai ustodi donishgohi Qohira va donishgohi Pansilviniyo va Kaliforniyo Iyoloti Muttahidai Amriko dukhtur Hasan Ibrohim Hasan22 [1], korhoi ustod Ahmad Amin[2], Muhammad Huseyn Haykal,[3] Toho Huseyn[4], ustod ash-SHaykh Muhammad Abuzuhrai misri[5], Abulhasan Alk Hasani an-Nadvi[6], duktur Mahmudi Tabotaboi Ardakoni[7], Duktur Ali SHariati[8], Ali

islomshinosi garbi va islomshinosoni musulmon az kishvarhoi islomk dar on ast, ki aksari garbiho ba dini osmoni va ilohi budani islom va vahy budani kitobi muqaddasi on «Quron» bovari nadorand va Muhammad (s)- ro hamchun Paygambar, Rasuli Hudo pushida yo oshkoro etirof namekunand, az in ru alakay, pesho-pesh, hadafi az osmon «arshi alo» ba «zamini khoki» nishondani islom, isboti «zamini» budani talimoti on va iroai on hamchun ejod va guftahoi Muhammad (s) va atrofiyoni uro dorand. Muhaqqiqoni islomi boshand aksar ba risolati Muhammad (s) Paygambari islom va vahy budani «Quroni Majid» bovari dorand va sunnati Muhammad (s)-ro dar qalamravi hadishoi saheh etirof mekunand, az in ru tahqiqotashon beshtar ba ravshan kardani sharoiti paydoishi islom va aniq namudani jarayoni havodis va lahzaho va nuqoti mubham nigaronida shudaast.

Nogufta namonad, ki dar bayni islomshinosoni garbi ideologhoi imperializmi jahoni va muballigoni dinhoi masehiyu yahudk va goyahoi ilhodii komunisti niz kam nestand. Bo vujudi in munsifona boyad qazovat kard, ki na hamai sharqshinosonu islomshinosoni garbi chokaroni imperializmi jahoni va muballigoni masehivu yahudiya meboshand, balki onhoe, ki sodiqona tanho bo angezahoi ilmiyu hirfak va haqiqatnigori ba omuzishu tadqiqi islom dast zadaand niz kam nestand.

In zumra islomshinosoni garbi dar shinokhti islom va shinosonidani islom ba olami masehi khizmati ziyod va arzandae kardaand va umuman dar tashakkulyobii islomshinosii ilmi naqshi onho kalon ast. Aksari on sharqshinosone, ki dar povaraqi bolo zikr shudand az jumlai chunin olimonand. Umdatarin kambudi va norasoii islomshinosi dar khudi olami islom va farqi onhoro az islomshinosii garbi nabudan yo haddi aqal kofi nabudani munosibati intiqodi ba sarchashmaho meboshad. Digare az norasoii tahqiqothoi bumi ogohii kofi nadoshtani muallifoni onho az dastovardhoi islomshinosii garbi va kam istifoda kardan az onhost.

Dar mavridi islomshinoson va sharqshinosoni sobiq shuravi niz metavon chunin qazovat kard. Harchand talaboti ideologiyai hokim va metodologiyai marksisti ba hadafi fururekhtanu kharob kardani poyahoi din va az bayn burdani qudsiyati on nigaronida shuda bud, bo vujudi in yak qator olimoni haqiqatjuy, hej naboshad az didgohi voqeanigori va tadqiqu tahqiqi ilmi dar ravshani andokhtan ba masoili norushani tarikhi islom korhoi ziyode kardaand. Tabiist, ki dar solhoi 20-30 va 50-60 kushishhoi ziyode az mavqei «ateizmi jangovar» baroi ba chorchubai marksisti-lenini kashidani masoili paydoishi islom va tarikhi on niz shudaand.

Intiqod va bepoyavu asos budani baze az in chunin nazariyot va az jumla nazariyoti marufi solhoi 50-60 va qabl az onro oid ba paydoishi islom khudi islomshinosoni garbi, az jumla islomshinosoni sobiq shuravi chun Gryaznevich P.A. niz akhiran kardaand va ishtibohoti on davraro nishon dodaand.[1]

Gryaznevich P.A zimni intiqod az nazariyoti on davroni shuravi va munosibati «sotsiologizmi soddalahvona» on, ki islomro «mahsuli davlati gulomdori», «feodali», «ideologiyai sarmoyadorii tijorati» yo khud «ideologiyai muttahidkunanda va vahdatbakhshandai qaboili arab» meshumoridand, barrasi namuda, beasos budani onhoro nishon doda ast. Dar barobari in u khud «paydoishi islomro hamchun davrai qonuniyu tabii tahavvuli shakli shuuri dinii aholii Arabistoni Markazi medonad»[2] va baroi fahmidani jarayoni hamin tahavvul ba dast ovardani kalidu ramzi manavii ashori to islomii arab, hamchunin Quron va ashori sarogozi islomro zaruri meshumorad.

CHunon, ki mebined hanuz to imruz masalai paydoishi islom ham dar bayni islomshinosoni Avrupoyu Amriko va ham dar osori islomshinosoni sobiq shuravi halli qatii khudro nayoftaast va to hol hej guna nazariyai mutabare dar in zamina vujud nadorad. Ammo dar jumhurihoi islomii sobiq shuravi kamtar kore dar in davra metavon paydo kard, ki az tasiri ideologiyai hukmron kholi va tozagie doshta boshad.

Hulosa, harchand ulamoi moddagaro va aqlgaro dar paydoishi islom avomil va illali ziyode ijtimoiyu iqtisodie pesh mekashand va sababhoi gunoguni manavie niz nishon medihand, boz ham joi savol va muammoho boqist.

Avvalan, charo mahz dar bayni arobi nimbadavi (aholii Makkavu Madina chunin budand), ki az nazari farhangu tamaddun dar muqoisa ba khalqu millathoi digari on ruzgor nomashhur, alalkhusus dar bayni butparaston, ki hatto shuuri diniashon ba martabayu sathi adyoni milliyu davlati narasida bud, chunin yak dini tavhidie bo suftatarin va poktarin namudi tavhid (yaktoparasti) ba vujud omad? Odatan masiri tahavvuli adyon bar poyai merosiyati tadriji budaast, vale mo dar in jo yak jahishe az sathi nihoyat pasti dindori ba sathi nihoyat baland, hatto na dar muqoisa bo zamoni khud, balki imruzro mebinem.

In qaziya, yak miqdor tafakkur va tavzeh mekhohad. Gap dar sari on ast, ki dinhoi yaktoparasti, yakkhudoii to islom dar mintaqahoe zuhur kardand, ki mardumi in mintaqaho ba tadrij az sathi dinhoi tabii ibtidoi ba dinhoi milliyu davlati bo anjumani khudoyon, ki dar rasi on khudoi khudoyoni insonguna (antropomorfi) yo hayvonguna (zoomorfi) qaror dosht guzashta, sipas ba yaktoparasti rasidand. Ammo dar nimjazirai Arabiston chunin tahavvul to paydoishi islom dar bayni arob mushohida nameshavad. Harchand dar hamsoyagi va dush ba dushi onho namoyandagoni dinhoi tavhidi: nasroniyon va yahudiyon zindagi mekardand.

Pas savole ba miyon meoyad, ki charo mahz dar bayni chunin yak khalqe, na dar bayni khalqu millathoi digar, ki sathi madani va shuuri dinii volotare doshtaand, in chunin dine ba vujud omad, ki hatto dar muqoisa bo dinhoi tavhidii nombarshuda dar masalai khudoshinosii tavhidi va okhiratshinosi mukammaltar ast?

Soniyan, chiguna yak shakhsi «ummi» (ba iborai khudi Quron besavod) tavonistaast mujizaero chun Quron (agar farz kunem, ki on ba qavli islomshinosoni garbi majmui guftahoi Muhammad (s) boshad) bo afkori amiqu pechidai falsafi, akhloqi, dini va g-ra, ki natanho farogiri tamomi abodi hayoti ijtimoiyu siyosii jomeai onruzai insoni va niyozhoi digari on, balki chunin niyozhoi imruzi bashar ast, vaz kunad? CHunin yak jahonbinii tavhidii sof tajridie, ki to vay hej peshvoi dini va anbiyo bo chunin rushani va diqqat vaz nakardaand ?

Guzashta az in chiguna in dini javon dar yak muddati kutoh tavonist adyon, farhangho va tamaddunhoi nomi va nerumande chun rumiyu sosoni, siriyoniyu misri va gayraro dar yak mintaqai gusturdae ba khud idgom kunad va joyguzini dinhoi mashhuru sobiqador chun nasroni, budoi, zardushtiya, yahudiya va gayra gardad va yo mavqei onhoro tang kunad?

Dar tarikhi insoniyat, oid ba hujumu tokhtu tozi siyosii badaviyoni sahronishin va barbarho bar milali mutamaddin, fathu taskhiri siyosii in millatho tavassuti onho va baraks galaba va fathi madanii millathoi maglubshuda, bo farhangu madaniyati khud, ba in badaviyoni jangju shudaast va dar in mavrid misolho ziyodand. Ammo chunin namuna va misole dar tarikh nametavon paydo kard, ki yak qavmi badavi tavonista boshad ba khalqu millathoi mutamaddin va doroi dinu farhanghoi ba marotib peshrafta, din va farhangi khudro dar muddati kutohe arza namoyad va tamomi khotirai tarikhii onhoro az bayn barad va yak tamadduni mohiyatan nave bunyod kunad. Kore, ki islom ba eroniyon, misriyon, suryoniyon, kaldoniyonu bobuliyon, isponiyon va gayra kard, az navi yak chunin kore bud.

Bo tavajjuh ba vazi imruzai islomshinosii garbi oid ba daryofti chigunagii paydoishi islom va pechidagii in muammo, ki arz shud, metavon jurat kard va guft, ki halli in masala yane paydoishi islom (zaminaho, sababho va angezahoi on) va illati zud intishor yoftan va qobili qabuli khalqu millatho, farhangu madaniyathoi gunogun gardidani onro ba sodagi, tanho az didgohi in yo on maktabi jomeashinosivu falsafi va tanho ba rohi mafkura, ideologiyai in yo on sinfu tabaqa, khalqu millat elon kardani islom va yo sifr az didgohu ravishhoi sotsiolugi nametavon hallu fasl kard.

Halli in masala justuju va barrasihoi khele amiqu gustardai jamuljami (kompleksi), ilmiyu jomeashinosi, farhangshinosi   va dinshinosii     muqoisavi, sarchashmashinosii intiqodiyu istinboti va hamchunin barrasihoi ravonshinosii ijtimoi, nobiga (khorezma) shinosi (ba manoi shinokhti nubugi paygambari va insonhoi komil dar tarikh) va qobiliyati darki chigunagii zuhuri tadrijii fitrati azalii insonro taqozo mekunad. In hama masoilest, ki mo iddaoi halli andaki onro ham dar in risola nadorem, ba juz az ishorate ba chand matlabe, ki to darajae metavonad faqat masir va usuli ravishi tahqiqu barrasihoi dinshinosii falsafi va tarikhiro muayyan sozad.

Omilu sharoithoe, ki musabbibi paydoishi islom va zud intishor yoftan, qobili qabuli khalqu millathoi ziyod gardidani onro imkonpazir sokhtaand yaqinan sharoithoi zerin boshand:

  1. Gahvorai islom dar shafat va hamsoyagii on chorrohi buzurgi tamadduni jahony chorrohai Suriya (SHom), ki dar on tamaddunhoi oshuriyu bobuly, yunonivu misry, eronivu hindu chiny ba ham tarikhan barkhurd mekardand, haror dosht, ki qabl az on du dini tavhidii osmony (yahudiya va nasroniya) az hamin sarzamin sar zadaand. SHinokhti mekhanizmi in barkhurd va sintezu akumulyatsiyai unsurhoi gunoguni in tamaddunho metavonad ba halli paydoishi islom muassir boshad.

Taqozoi tarikh, yo khud Irodai Ilohy, yaqinan bar on qaror girifta bud, ki hamchun markaziyatbii nur yo shuo, ormonhoi fitry va tamoyulhoi azalinihodi insoniyat, zimni tahavvul va takomul dar hamin chorrohai tamaddun, tibqi qazovu qadari Ilohk bo ham barkhurda, zaminai talimoti navi diniro muhayyo sokht. Az jumlai chunin yak mayli fitrii insoniyat, ki az mobayni tahavvuloti afkori dinii insoniyat va az lobaloi tasavvurothoi asotirivu etiqodoti tabiii insonhoi avvaly, nobasomonihoi bisyorkhudoivu butparasty, sanaviyati monaviya va mazdakiya, tavhidi duiqnumiyai zardushtiyon, tavhidi seiqnumiya nasroniya to tavhid (monizm)-i irfonii Hinduiya va monizimi falsafii hukamoi YUnony zina ba zina zuhur namuda va dar islom martabai kamoli nihoii khudro yoftaast, hamon mayli fitrii inson ba tavhid (yaktoparasty) meboshad, ki to az quvva ba feli kamolii khud rasidan in hama marhilaro meboist tay kunad. Hamchunin sayri tarikhiro metavon dar etiqodoti insoniyat oid ba maod (hayoti pas az marg) mushohida kard. Tajridi kholisi ideyai Hudo («Ruhi obsolyuti»-i Hegel,) chunon ki dar sistemai falsafii Hegel omadaast, na dar falsafai u, balki dar hamin dini islom zuhur karda. Besabab nest, ki Hegel dar tabaqabandii adyoni khud az dini islom nom namebarad.

  1. Omili digar metavonad niyozhoi mubrami insoniyati mutamaddin kullan (na tanho arobi johiliya) ba goyai nav, dini tozae yo islohi dini dar on zamon boshad. CHunki dar arafai paydoishi islom chi dar khudi gahvorai islom va chi dar qalamravi saltanati du imperiyai buzurg (Rum va Eroni sosoni) shuuri dini duchori buhronu inqirozi shadide qaror girifta budand va dinhoi mavjuda javobgui niyozhoi ommai vasei mardum nabudaand. Dar asrhoi U-U1 hamchun natijai in inqiroz va ziddiyatho dar sarzaminhoi sharqii imperiyai Rum firqahoi ziyode, az jumla firqahoi «nasturi» , «monofizitho», «evionitho» ba vujud omada budaand, ki asosi mukholifati goyavii onho bo goyai taslis va shakhsiyati Maseh (khudo yo inson budani u) vobasta bud. In ast, ki tavhidi kholisi islomi, javob ba hamin ikhtilofot va mujodilaho bud. Guzashta az in dar hamin davra dar dokhili dini nasroni yak junbishi digare ba nomi «ikonoborstva» mukholifoni tamsilparasti yo tasvirparasti ba vujud omada bud, ki aksi sadoi onro niz dar Quron metavon paydo kard. Az nazari ijtimoiyu siyosi dini masehk dar in davra pas az on, ki dar asri IV on ba dini homii manofei qaysaru ashrof-tabaqai hokim va ruhoniyatu rahboniyat (klira) tabdil yofta, az ommai mardum farsakhho dur gardida bud. [1]

Dar Eroni sosoni niz vaziyat az in behtar nabud. Zardushtiya niz, az asli talimot va islohoti tavhidii Zardusht dur gardida, na tanho shakli sanaviyat, balki khususiyathoi nazdik ba butparastiro kasb karda bud. Amshospandon va izadho ba martabai khudoi bardoshta shuda budand. Ahriman dar barobari Ahuramazdo dar khilqati hasti ba u sharik gardida bud. Guzashta az in mubadoni zardushtiya ba tabaqai banufuzi khose tabdil yofta, sokhtori ijtimoii Eron rangi sokhtori kastavii khele shadidro girifta bud. Dini zardushti ba homii hamin sokhtor va nizomi ijtimoiyu siyosii ziddi mardumi mubaddal gardida bud. In ast, ki dar Eron niz nahzatho va firqahoi dini ba vujud omadand va vahdati shuuri dini barham khurda bud.

Nahzathoi dini-mazhabi va siyosii monaviya va mazdakiya namunai on budand.

  1. Ammo, mushkili asosi dar on bud, ki na dar qalamravi Eroni sosoni va na dar qalamravi hokimiyati Rumu Vizantiya dini nave jahongir shudan nametavonist. Tajribai monaviya va mazdakiya dar Eron va paydoishi firqavu raviyahoi nav dar qalamravi dini nasroni durustii in aqidaro sobit mekunand. Harchand dar in manotiq dinu firqahoi nomburda zohir shudaand, vale natavonistand dinhoi hokimi sunnatii on sarzaminhoro ba kulli az bayn barand, balki khud tanho yak shokha yo firqahoi bidati in dinho gardida, dar vazi zeri taqib va nimshahrvandi arzi vujud doshtaand.

Ammo gahvorai islom misli fazoi kholi (vakuum) yo zamini nokorame bud az on jihat, ki:

avvalan, dar on dini muqtadiri takomulyoftai (osmonii) davlati, ki doroi qudrati siyosi va tasiri hamagon boshad vujud nadosht;

-soniyan, adami vujudi hejguna sokhtori siyosii muqtadir va dastgohi ijroii hokim, ki qudrati jilavgiri va kuntruli ruhiyai dini va mafkuraviro doshta boshad, nabud;

– solisan, vujudi ruhiyai ozodmanishi va ikhtinoq- nopazirii arobi badavi dar yakjoyagi paydoish va qudratmand gardidani dini navro oson namudand.

Tarikhan va amalan, isbot shudaast, ki bazan goyahoi peshqadam na dar on sarzaminhoe ba arsai vujud omadaand va na dar on joyhoe, ki az nazari peshraftu farhangi va sokhtori siyosiyu ijtimoi bolotarand, balki dar joe az nazariya ba amaliya tabdil meshavand, ki mantiqan ahli nazar kamtar intizorii onro doshtaand. Misoli on, hamin paydoish va tahavvuli goyai kommunizm va sotsiolizm ast. Malum, ki in ormoni derinai bashariyat hamchun mafkura avval dar YUnoni boston (Aflotun), badan dar SHarqi qadim-Eron (nahzati Mazdak), sipas dar mafkurai iqtisoddononi Inglis, sutsialisthoi khayolii faronsavi va falsafai Olmon va nihoyat dar osori K.Marks va F. Engels rushdi takomul yoft va khudi asosguzoroni on intizor doshtand, ki nazariyai ilmi va ormoni onho dar yak yo yakchand kishvarhoi peshraftai Avrupoi garbi yo Amriko tahaqquq mepazirand. Vale az qazoi ruzgor, inqilobi sutsiolisti dar on kishvare, ki kamtar intizorash meraft va in goya baroyash mahrami khonazod nabud, jomai amal pushid va haftod sol poydori kard va naqshi khele muassire ham dar tarikhi qarni HH boqi guzosht. Misoli digar, az tarikhi paydoishi dinhoi somii qabl az islomi metavonad boshad. Harchand nakhust goyai tavhid va kushishi barqaror kardani yaktoparasti mahz dar Misr (kushishi Ekhnotun-Amenhotepi III) shuda bud, va yaqinan yahudiyon on jo bo in goya oshno shudand, vale bo vujudi in dini tavhidii Muso dar on jo qobili qabul va ravnaq nagardid va mahz dar sarzamini Falastin in din vatani khudro paydo kard.

YO khud ba dunboli on, badi hazoru panjsad yo beshtar sol dini masehi bo goyai tavhid ba vujud omad. YAke az sababhoi asosii paydoishi onro etirozi gulomon va mustazafin ba sokhti gulomdorii imperiyai Rum meshumorand. Boz ham mebinem, ki in dini nav ham na dar markazi Rumu YUnon, balki boz dar sarzamini Falastin arzi vujud mekunad. Harchand, ki dar YUnonu Rum (aloragmi doshtani dini bisyorkhudoi) goyai tavhid monizm dar shakli khele sofu kholis asrho qabl, az zamoni ogozi tafakkuri falsafi dar YUnon, malum bud. Pas, hamin tavr metavon paydo shudani islomro mahz dar Arabistoni markazi-Hijoz (na dar Arabistoni Janubi va na dar Arabistoni SHimoli va na dar YUnonu Rum), manidod kard.

  1. Az guftai bolo va tahlili sharoiti paydoishi in se dini tavhidii osmoni metavon chunin khulsa kard, ki irodai ilohi, misli dehqonu zore baroi koshtani tukhmi samarzamini nokoram, ba iborai Quroni «zamini muqaddas»ro intikhob mekunad va in bo hikmatu qudrati u mugoir nest. CHun taqdiri ilohi manii munhal sokhtani sharoit va robitai illatu maluliyatro nadorad, dar surate, ki khudi robitai illatu maluliyat noshy az taqdiru qazoi ilohist.

Hatto dar surati qabul va halli juziyoti on chi dar se bandi avval hamchun sharoit va omilhoi ijtimoii paydoishi islom guftem boz muammoi asosi boqi memonad. Asosi qabuli on chi dar se bandi bolo gufta shud, biduni qabuli bandi chorum, ob rekhtan ba osiyoi hamon islomshinosoni garbi va muballigoni masehi meboshad, ki ba paygambarii Muhammad (s) va vahy budani Quron bovari nadorand va hamai kushishhoyashon hamchun amri oddi, tahavvuli qonunii adyon va padidai jamiyati nishon dodani paydoishi islom ast. Hatto isboti shakhsiyati Muhammad (s), hamchun insoni favquloda, va etirofi on hamchun nobiga niz hamon maniro dorad.

Muammoe, ki guftem, dar ejozi Quron, kitobi muqaddasi islom, nihon ast. Quron kitobest, ki chi az lihozi sokhtor va chi az lihozi muhtavo va alalkhusus uslubi bayon bo kutubi muqaddasi adyoni digar shabohati kamtar dorad. Kitobe, ki misli Avasto, Tavrotu Injil yo Vedho doroi khususiyati akhbori, surudahoi monolog va munojoti paygambaron va yo naqlu rivoyote az zaboni shakhsi seyum nabuda, balki mustaqim, bevosita dar on notiq khudi Hudost va sukhan aksaran az zaboni Hudost. On kitobe nest, ki misli kitobhoi digar, bad az asrho guzashtan, bad az vafoti paygambari u, balki dar zamoni khudi u navishta shuda, haddi aqal pas az du soli favti payombarash dasturi shuru ba jamovariash va dar zarfi du daha pas az on, ba shakli imruzaash be hej dastkori va tahrif tadvin shudaast.

Kitobe, ki baid ba nazar merasad va bovarnakardanist, ki ba on domanai farokhii mavzu, umqu pahnoi afkori diniyu falsafi, akhloqivu manavi, iqtisodi-siyosi, huquqi va gayra mahsuli ejod yo ilhomi yak nafar arabi oddii besavode boshad, ki to sinni chilsolagi az khud hej osori fikri yo badei, hatto misli shoironi arab shere, qasidae ejod nakarda, bayakbor in kitobro ejod karda boshad. Nihoyat kitobe, ki dar tuli ponzdah qarn manbai ilhom va marjai taqlid, koni mani baroi nobigahoi sarzamini pahnovari islomi az Ispaniyo to CHin va az dashthoi Qipchoqu Sibir to uqyonusi Hind buda va meboshad.

Boz az in lihoz ham bovarnakardanist, ki bar khilofi vokunishho va odoti ruhiyavu ravoni (psikhuluji)-i mamulii insoni, agar farazan on ejodi Muhammad (s) buda boshad, bore ba in iqror nashud va khudnamoi nakarda, balki baraks borho ba qavli khoja Hofizi SHerozi takid kardaast, ki:

Borho guftaamu bori digar meguyam, Ki mani dilshuda in roh na khud mepuyam. Dar pasi oina tutisifatam doshtaand, On chi Ustodi Azal guft: «Bigu!», meguyam.

Ore har chi dar Quron sukhan az zaboni Muhammad (s) ast, «Ustodi Azal» farmuda: «Qul!» (bigu) masalan, «Qul! huva Allohu ahad!». Imkon nadorad shakhse, ki dar bayni qavmi khud bo laqabi «Amin»37 – rostgu, rostqavl maruf gardida bud, in hama durugu riyo kunad. Sukhanoni khudro az nomi Hudo talaqqi namoyad. Natijai in bahs metavonad du matlab boshad: yake yo mo hanuz shakhsiyati Muhammad (s) va dar shakhsi u imkonoti insonro ba purragi nashinokhtaem yo khud dar voqe Muhammad (s) insoni barguzidai Hudo, paygambar va rasuli ust va Quron kitobi osmonist, in okhirin, ki musulmonon ba on etikod dorand, yaqintar ast. Dar osori faylasufon, az jumla shaykhurrais Ibni Sino niz dar borai voqeiyat doshtani nubuvvat va chigunagii vuqui nubuvvat va ittisol bo movarouttabiat az didgohi falsafi barrasi va isbot shudaast.

Hushbakhtona, hamin ejozi Quron va qudsiyati on ast, ki to imruz dushmanoni islom harchand kushidaand onro hamchun amri oddi muarrifi kunand, muvaffaq nashudaand. Pas yak ravshanfikri jomeai islomi boyad az hadafhoi shumi mukholifoni dini khud ogoh va hofizi poyai manavii jomeai khud boshad. Alalkhusus onhoe, ki dast ba shinosonidani islom va marifati islomi mezanand, boyad chunon koru tahqiq kunand, ki omuzishi tarikhi islom va maorifi on baroi niyozhoi hayotii imruzai mardumi musulmon mufid, ilhombakhsh va ruhparvar boshad. On chunon tarikhi islomro boyad nigosht, ki javononi mo az on bahrahoi manavi va iftikhori mazhabi va hamzamon ogohii voqei hosil kunand. Dar jomeae, ki muqaddasot harchi beshtar ast poyai manavi va ravobitu hambastagii insoni mustahkamtar ast va baraks.

Muttaasifona, ravishi asosii tadqiqothoi ilmi va ommavie, ki dar zarfi haftod soli guzashta dar atrofi islom va tarikhi paydoishi on bud, oshkoro yo nihoni hadafi ejodi badbini nisbat ba islom, ba parvarishi nigilizm va ruhiyavu gururi kozib, duruginu firebandai milli va millatchigi (az tariqi on, ki islom dini arab ast va begona ba gayri arab) nigaronida shuda budaand. Tarikhi islom khushku beruh, kholi az bahrahoi manavi, beahdofi tarbiyavi, majdu iftikhori islomk bayon shudaand. In tahqiqi nochiz, bo vujudi ori nabudan az kambudiho, avvalin iqdomest dar islomshinosii tojik jihati pur kardani in kholigi va bayoni voqeiyu ilmii tarikh, talimot va asoshoi maorifi islomi. In qadami avvalest, dar rohi shinosonidani nasli navras va ravshanfikroni mutaahhid ba osor va merosi dinii khud va oshno namudani onho bo doirai masoili islomshinosii ilmi.

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