ارزيابي ديدگاه ها و روش‌ خاورشناسان در نقد ادبي تاريخي متن قرآن

The Evaluation of Hawting’s Methodological Viewpoints within the Domain of the Historical Literary Criticism of the Qur’ān

امروزه شناخت دقيق و مبنايي ديدگاه­هاي انتقادي خاورشناسان و روش­هاي پژوهشي آن­ها درباره قرآن و نقد علمي اين ديدگاه­ها بر اساس مباني ديني و عقلي استوار، ضرورتي انكارناپذير است. روش نقد ادبي تاريخي، يكي از روش­هاي انتقادي است كه خاورشناسان درباره قرآن به كار گرفته ­اند. در اين راستا، پژوهش حاضر بر آن است تا با روش تحليلي توصيفي به تبيين و ارزيابي ديدگاه­هاي آن­ها در خصوص كاربست روش نقد ادبي تاريخي درباره متن قرآن بپردازد. انتقادات ادبي تاريخي خاورشناسان بر قرآن، از سه جهتِ پيدايش متأخر متن قرآن، نموّ قرآن در محيط يهودي- مسيحي و مجادله قرآن با مخالفان مطرح است. ديدگاه­هاي مذكور، از جهاتي مانند نوع نگاه به هويت علم تاريخ، تأثيرپذيري قرآن از متون توحيدي پيشين و عدم توجه به ويژگي­هاي متني قرآن، مثل عدم­اختلاف در بيان، اصلاح ­گري و دعوت به جدل مثبت مشكل دارند.

Nowadays, the precise and principled understanding of the orientalists’ viewpoints and their research methods in studying the Qur’ān as well as the scientific criticism of these viewpoints based on robust religious and intellectual principles are undeniable necessities. Literary criticism is a critical method that has been applied by the orientalists to the qur’ānic studies. One of the scholars that has used this method – of course via an intertextual approach – to study the qur’ānic verses is Gerald Hawting, the British Qur’ān researcher. Hawting’s literary criticisms against the Qur’ān are in three directions, namely the appearance of the Qur’ān in a sectarian atmosphere, the dialectical nature of the qur’ānic verses, and the temporal lateness of the Qur’ān compared to its audience. These three dimensions can be rejected based on the intellectual and narrative reasons, as follows. First, the mere connection of the Islamic world with the monotheistic religions that had appeared before it is not a reason for the effectiveness of those religions on the appearance of the Qur’ān. Moreover, unlike other sacred Scriptures, the Qur’ān does not have a human nature and its text involves various types of miraculous qualities such as eloquence, sublimity of meaning, and freedom from any disagreement in expression. All these wonders derive from its divine and non-human nature.