John Wansbrough

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John Wansbrough
Rayuwa
Haihuwa Peoria (en) Fassara, 19 ga Faburairu, 1928
ƙasa Tarayyar Amurka
Mutuwa Montaigu-de-Quercy (en) Fassara, 10 ga Yuni, 2002
Karatu
Makaranta Jami'ar Harvard
Harsuna Turanci
Sana'a
Sana'a Masanin tarihi da university teacher (en) Fassara
Employers School of Oriental and African Studies, University of London (en) Fassara

John Edward Wansbrough (Fabrairu 19, 1928 – Yuni 10, 2002) [1] ɗan tarihi ne Ba'amurke kuma farfesa wanda ya koyar a Makarantar Gabas da Nazarin Afirka ta Jami'ar London (SOAS), inda ya kasance mataimakin shugaban gwamnati daga 1985 zuwa 1992. [2]

Wansbrough an yaba da kafa wata makarantar da ake kira Revisionist School of Islamic Studies ta hanyar sukar da ya yi kan ingancin tarihi na kur'ani da sauran matani na Musulunci na farko, musamman dangane da labaran Musulunci na gargajiya da suka shafi tarihin farko na Musulunci da kuma yunkurinsa na samar da wata hanya ta daban., a tarihi mafi ingantaccen sigar Musulunci na farkonsa. Ya yi gardama a gabaɗaya game da shakku game da marubucin tushen Musulunci na farko, kuma mafi shaharar cewa an rubuta Kur'ani kuma an tattara shi a cikin shekaru 200, kuma bai kamata a rubuta shi ba daga Hijaz na 1st karni, Yammacin Larabawa, amma daga karni na 2/3 bayan hijira a kasar Abbasiyawa . [3]

Rayuwa[gyara sashe | gyara masomin]

An haifi Wansbrough a Peoria, Illinois . Ya kammala karatunsa a Jami'ar Harvard, kuma ya yi sauran karatunsa na ilimi a SOAS. Ya mutu a Montaigu-de-Quercy, Faransa . Daga cikin dalibansa akwai Andrew Rippin, Norman Calder, Gerald R. Hawting, Patricia Crone da Michael Cook.

Bincike da nazari[gyara sashe | gyara masomin]

Aikin Wansbrough ya jaddada abubuwa biyu—cewa adabin musulmi ya makara, wanda ya shafe sama da karni daya da rabi bayan mutuwar Muhammadu, kuma Musulunci wani lamari ne mai sarkakiya wanda tabbas ya dauki al’ummomi da dama don ci gaba. [4]

Lokacin da Wansbrough ya fara nazarin rubuce-rubucen rubuce-rubuce na farko na Islama da kur'ani, ya fahimci cewa nassosin Islama na farko sun yi magana da masu sauraro waɗanda suka saba da rubutun Yahudawa da na Kirista, kuma an tattauna matsalolin tauhidin Yahudawa da Kirista. Sukar “kafirai” a cikin wannan wallafe-wallafen da ya yi tsokaci ba a yi magana da su ba ga masu bautar gumaka da arna ba ne, amma ga masu tauhidi wadanda ba su yi tauhidi ba “tsallaka”.[ana buƙatar hujja]</link>[ ] lura ba su dace da ruwayoyin Musulunci kan farkon Musulunci ba, wadanda suka nuna Musulunci ya zo a cikin al'ummar mushrikai.

Wansbrough ya kuma gano cewa hujjojin shari'a na farko na musulmi ba su yi nuni da Kur'ani ba, tare da wasu alamun cewa babu "tsayayyen nassi" a zamanin Rashidun da Umayyawa, wanda ke nuni da cewa Kur'ani a matsayin tushen shari'a ya kasance baya baya. [5]

Wansbrough ya yi nazari ne kan labaran Musulunci na gargajiya wadanda aka rubuta shekaru 150 zuwa 200 bayan rasuwar Annabin Musulunci Muhammad da hanyar tarihi mai mahimmanci musamman sukar adabi . Don haka, ya yi da’awar hujjoji marasa adadi cewa nassosin ba lissafin tarihi ba ne amma daga baya gine-ginen adabi a ma’anar “tarihin ceto” ( Heilsgeschichte ) na Tsohon Alkawari, wanda ainihin ainihin ainihin tarihinsa kaɗan ne kuma ba za a iya gano shi ba. [6]

A kan haka, Wansbrough ya kirkiro sassan ka'idar da ya cancanta a matsayin "conjectural [7] [8] "na wucin gadi" [9] da kuma "na wucin gadi kuma mai mahimmanci", [10] kamar yadda yake nunawa (a cikin kalmomin ɗan tarihi Herbert Berg. ) cewa “Al-Qur’ani ko Musulunci ba na Muhammad ba ne ko ma Larabawa”, haka nan Larabawa na asali wadanda [11] ci daular Banu Umayya ba su kasance Musulmi ba. amma an samo shi daga rikice-rikice na ƙungiyoyin Yahudawa da Kiristanci daban-daban [12] da kuma buƙatun nassi mai tsarki (kafafi) wanda zai dogara da ka'idar dokokin Abbasiyawa: "Aikin shawahid na nassi a cikin gardama na halak yana buƙatar ƙayyadaddun nassi mara ma'ana. wahayi... sakamakon haka shi ne kur'ani mai tsarki. [13]

An rubuta Alqur'ani kuma an tattara shi cikin dogon lokaci sama da shekaru 200 don haka ba za a iya jingina shi ga Muhammadu ba, kasancewar kwanan baya fiye da tarihin gargajiya. Mutumin Muhammadu zai zama sabon ƙirƙira daga baya, ko aƙalla, Muhammadu ba zai iya dangantaka da Alƙur'ani ba. A zamanin baya, Muhammadu yana da aikin samar da ainihin kansa ga sabon motsin addini bisa ga abin koyi na Annabin Tsohon Alkawari. [14]

Tarba da suka[gyara sashe | gyara masomin]

Ka'idodin Wansbrough ba a "karɓi sosai" ba kuma ba a ƙi su ba, a cewar Gabriel Said Reynolds . [15] Ta hanyar sukar da ya yi na sahihancin tarihi na kididdigar Musulunci na gargajiya game da farkon Musulunci da kuma kokarinsa na samar da wani madadin, mafi inganci a tarihi na farkon Musulunci, Wansbrough ya kafa makarantar da ake kira "mai bita" na Nazarin Musulunci. A cewar masanin tarihi Andrew Rippin da malamin addini Herbert Berg [16] rashin sha'awar malaman da ba musulmi ba a ra'ayin Wansbrough za a iya gano shi da cewa Wansbrough ya kauce daga tafarkin mafi karancin kokari da tsayin daka wajen neman ilimi ta hanyar tambayar mafi girman kungiyar Musulunci. adabi akan tarihin Musulunci, Alqur'ani, da Muhammadu; “Rusa” abubuwan da suka kasance abubuwan tarihi ba tare da maye gurbinsu da sababbi ba; kira don amfani da dabarun zargi na Littafi Mai-Tsarki, [17] yana buƙatar cancanta a cikin wasu harsuna fiye da Larabci, sanin "tsarin addini" wanin Musulunci, da wurare dabam dabam "ban da Larabawa a jajibirin Islama". [18] da kuma taka kasa mai tsarki a Musulunci. [16]

Ka'idar Wansbrough game da dogon tsari (sama da shekaru 200) na rubuce-rubuce da tarin Alqur'ani a yau ana ɗaukarsa da yawa [19] ba za su iya jurewa ba saboda binciken da aka yi na rubuce-rubucen kur'ani na Farko [20] da yawa daga cikinsu an gwada su da bincike na radiocarbon (a kusa da 2010- 2014) kuma an yi kwanan wata zuwa karni na bakwai CE.

Manazarta[gyara sashe | gyara masomin]

  1. ↑ Empty citation (help)
  2. ↑ Arnold David (ed.), SOAS since the sixties 2006; p.56
  3. ↑ Wansbrough, John, Quranic Studies, Sources and Methods of Scriptural Interpretation, Oxford University Press, 1977 (2nd Ed: Amherst, NY: Prometheus, 2004) 202
  4. ↑ Hawting, "John Wansbrough, Islam, and Monotheism", 2000: p.516
  5. ↑ Wansbrough, 'Quranic Studies, 1978: p.2226
  6. ↑ Harald Motzki et al., Analysing Muslim Traditions, 2010; p. 285 ff.
  7. ↑ Wansbrough, J., Quranic Studies: Sources and Methods of Scriptural Interpretation, 1977, p.ix
  8. ↑ Wansbrough, J., Quranic Studies, 1977,, p.xi
  9. ↑ Wansbrough, J., Quranic Studies: Sources and Methods of Scriptural Interpretation, 1977, p.ix
  10. ↑ Wansbrough, J., The Sectarian Milieu, 1978, p.x
  11. ↑ Berg, "Methods and Theories of John Wansbrough", 2000: p.495
  12. ↑ Andrew Rippin (ed.), The Blackwell Companion to the Qur'an, 2006; pp. 199 f.
  13. ↑ Wansbrough, John, Quranic Studies, Sources and Methods of Scriptural Interpretation, Oxford University Press, 1977 (2nd Ed: Amherst, NY: Prometheus, 2004) 208
  14. ↑ Andrew Rippin (ed.), The Blackwell Companion to the Qur'an, 2006; pp. 199 f.
  15. ↑ Reynolds, "Quranic studies and its controversies", 2008: p.13
  16. ↑ 16.0 16.1 Berg, "Methods and Theories of John Wansbrough", 2000: p.501-2
  17. ↑ Wansbourgh, John, Res Ipsa Loquitur: History and Mimesis, Jerusalem: The Israel Academy of Sciences and Humanities, 1987, p.15; quoted in "The Implications of and Opposition to, the Methods and Theories of John Wansbrough, by Berg, Herbert in The Quest of the Historical Muhammad, p.491
  18. ↑ Rippin, A., "Literary Analysis of Quran, Tafsir, and Sira: The Methodologies of John Wansbrough" In Approaches to Islam in Religious Studies, edited by Richard C. Martin, p.159. Tucson: The University of Arizona Press, 1985; quoted in Berg, "Methods and Theories of John Wansbrough", 2000: p.501-2
  19. ↑ Empty citation (help)
  20. ↑ Empty citation (help)
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