تحلیل و نقد تاثیرپذیری مفسران قادیانیه از علم جدید در تفسیر قرآن

قرن نوزدهم برای مسلمانان شبه قاره هند دورانی پراز آشوب و فتنه بود، آنان در این دوره به زوال و انحطاط سیاسی دچار شدند. استعمار انگلیس برای ضربه زدن به مسلمانان از هر نوع ابزاری استفاده کرد، مبشران مسیحی زیر سایه استعمار انگلیس، برای تضعیف عقاید و افکار مسلمانان به اصول اساسی دین اسلام حمله می کردندو دانشمندان مسلمان را به مناظره می کشاندند. از سویی دیگر به علت پیش رفت علوم تجربی، گرایش به این که هرچیزی را با تجربه بسنجند بوجود آمد، از طرفی دیگر استعمار انگلیس جریان نوپدید قادیانیه را بوجود آورد. غلام احمد قادیانی ادعاهای گوناگونی داشت و برای اثبات آنها به آیات و روایات متوسل شدو در تفسیر قرآن، برخی از اصول را جعل کرد که از میان اینها وحی و مکاشفه را اساس اصلی قرار داده است؛ بنابراین مفسران قادیانیه طبق این اصل قرآن را براساس الهامی که مدعی بودند، تفسیرکرده اند. غلام احمد و پیروان وی در تفسیر آیات به شیوه هایی که به اثبات ادعاهای غلام احمد کمک می کرد، استمداد جسته اند. یکی از این شیوه ها، بهره گیری از علم جدید است. لذا غلام احمد و مفسران قادیانیه آیاتی را که بر هدف آنان دلالت داشت، براساس علم جدید تفسیر کرده اند. بنابراین هدف اصلی و مساله بنیادین نوشتار حاضر مورد تحلیل و نقد قرار دادن تاثیرپذیری مفسران قادیانیه از علم جدید در تفسیر قرآن کریم و روش نگارش این مقاله، روش تحقیق توصیفی- تحلیلی است.

analysis and critique of the impressionability of qadiani exegetes from modern science in the interpretation of the holy quran

1-     introductionin tenth century, at the same time as iran, persian language and literature flourished in india and kashmir, and perhaps the persian literature flourished in india more than iran. moreover, kings who were really fond of literature supported the poetry and persian language. the persian language was replaced by sanskrit since the time of shah zain al-abedin shahmiri in the gurkani period in kashmir. during this brilliant period, many works were dedicated to persian poetry and literature in india and kashmir, and even a style called &indian style& was formed. muslim governments played a major role in the development of culture, especially persian art and literature in india, and iranian poets regarded india as their second home. the golden age of persian poets dates back to india’s gurkani period (salimi, 1372: 128). this period coincides with the safavid era in iran. during this period, however, the poetry market was booming in the court of the gurkani, the safavid kings paid no attention to it (nafisi, 1363: 1/352).the most brilliant period of gurkani reign in terms of political power and the development of persian culture and literature in india was the era of jalaluddin akbarshah (963-1014 ah). he was at the height of the promotion of persian poetry and the cultivation of poets that none of the kings of iran or india could achieve that (safa, 1999, vol. 5, section 1: 455). the result of this political and cultural situation is the growth of poets such as sheikh ya’qub al-sarfi who have created many works in literary-historical areas, and other subjects of islamic culture.2-     research methodologythe present article attempts to analyze maghazi-al-nabi, written by sarfi kashmiri, using a descriptive-analytical method. the researcher while briefly explaining the style of “writing maghazi” introduces sarfi and analyzes the structure of this work. furthermore, he has also analyzed the narrative of the prophet’s life and detailed the specific features of this work.3-     discussionsheikh ya’qub, under the pseudonym of sarfi, was one of the most knowledgeable and respected people of his era in india, and he was born in 928 ah. (1521 ad) (erfani, 1335: 143).accompanied with hagiographers and with rich philosophical, mystical, moral works and, his unique poems, sarfi was able to find his position among the greatest mystics and most distinguished scholars of jalaluddin muhammad akbar’s era. according to abd-al-qader bada’uni in muntakhab-ut-tawarikh (selection of chronicles) both king homayun and king akbar respected him and firmly believed in him (bada’uni, 1869: 3/142).most of the authors who have written about sarfi primarily consider him an intelligent scholar and believe that being just known as a poet was a trivial position for him (including: ibid 911; sadiq ibid, 409) and generally, in poetry, his contemporary poets referred to him in order to solve the ambiguity of their poems and literary puzzles (ghaffarava, 1390: 196).