رویکرد انتقادی به مطالعات مستشرقان در سیره نبوی (ص)؛ مطالعه موردی متون انتقادی در ایران عصر پهلوی دوم (1320-1357) (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
رویکرد انتقادی به مطالعات مستشرقان در سیره نبوی (ص) در ایرانِ دوره محمدرضاشاه پهلوی، سیری تاریخی و محتوایی را طی کرده است. بدین سان، پرسش این خواهد بود: رویکرد انتقادی به مطالعات مستشرقان در سیره نبوی (ص) در دوره محمدرضاشاه در چه فرایندی تاریخی و با چه رویکردهایی دنبال شده است؟ با بررسی سیره های منتشرشده در آن عصر به روش تحلیلی-تطبیقی، مشخص شد که این رویکرد از سال ۱۳۲۰ با کتاب تأثیر شخصیت محمد پیشوای بشر در عالم، اثر محمدعلی خلیلی آغاز و به تدریج به رویه ای رایج میان سیره نگاران ایرانی تبدیل شد. نقدها از منظر روشی و محتوایی تکامل و با دو رویکرد کلامی و تاریخی-کلامی تداوم یافتند. آثاری مانند محمد پیغمبر شناخته شده نوشته محمدعلی انصاری و در مکتب وحی از جعفر سبحانی، با رویکرد کلامی، آثار مستشرقان را نقد کردند. سبحانی در فروغ ابدیت نیز ضمن بیان رویدادهای تاریخی، آرای مستشرقان را نقد کرد. سید جعفر شهیدی نیز با رویکرد تاریخی-کلامی در دوگانه «از ولادت تا بعثت» و «از بعثت تا هجرت»، ضمن حفظ باورهای کلامی، با تکیه بر روش تاریخی، آرای مستشرقان در سیره نبوی را نقد کرد. این پژوهش نشان می دهد که نقد مستشرقان در این دوره به تدریج به یک رویه علمی و نظام مند تبدیل شد.A Critical Approach to Orientalist Studies of the Biography of Prophet Muhammad (P.B.U.H.): A Case Study of Critical Texts in Iran during the Pahlavi Era (1942-1978)
The critical approach to Orientalist studies on the Prophetic biography (Sira) in Iran during Mohammad Reza Shah Pahlavi's reign evolved both historically and in terms of content. This study explored the historical processes and methodologies that shaped this critique. Utilizing an analytical-comparative method, it revealed that the critique began in 1941 with Mohammad Ali Khalili's "The Influence of the Personality of Muhammad, the Leader of Mankind", and gradually gained prominence among writers of Iranian Sira. The critiques developed both methodologically and content-wise, adopting two primary approaches: theological and historical-theological. Works like "Muhammad, the Recognized Prophet", by Mohammad Ali Ansari and "In the School of Revelation" by Ja'far Sobhani employed a theological lens to critique Orientalist works. Sobhani further addressed Orientalist views in "The Eternal Light", while recounting historical events. Seyyed Ja'far Shahidi adopted a historical-theological approach, blending historical methods with theological beliefs in his two-part work, "From Birth to Prophethood" and "From Prophethood to Migration". This research highlighted how critiques of Orientalist studies became systematic and scholarly during this period, reflecting a growing intellectual rigor in addressing Orientalist perspectives on the life of the Prophet. The findings underscored the evolution of Iranian Sira scholarship, which balanced theological integrity with historical analysis to challenge and refine Orientalist narratives. Keywords: Biography of Prophet Muhammad (P.B.U.H.), Orientalist Studies, Critical Approach, Theological Approach, Historical-Theological Approach, Iran during the Pahlavi II Era. IntroductionThe study of the Prophetic biography (Sira) by Orientalists has a long and complex history. In recent centuries, these studies have diversified significantly due to varying methodological approaches in historical research. This diversity has produced a range of perspectives among Orientalists regarding the Sira. On one hand, some Orientalist works have garnered positive reflections in Islamic societies. The methodological rigor, critical examination of traditional sources, extensive use of diverse materials, and attention to various aspects of the Prophet's life have captivated certain scholars and audiences (Al-Viri, 2002, p. 122). Conversely, others have expressed strong critiques of Orientalist theories (Abdolmohammadi, 2013, p. 22).Critics often approach Orientalist research with skepticism, noting that the empirical methods employed frequently lead to a denial of metaphysical truths or an outright disregard for them. This tendency arises from the inherent acceptance of the meaninglessness of such matters within the framework of Western empirical methods (Parsania, 1997, p. 181). The materialism and secularism of some Orientalists further contribute to their denial of the unseen and its implications. Additionally, the Jewish or Christian backgrounds of certain Orientalists have resulted in a dismissal of the prophethood of Muhammad (P.B.U.H.) (Ainehvand, 2009, p. 88). Some critics even characterize Orientalists as agents of colonialism, arguing that they disguise their efforts as scientific research while seeking to present a flawed image of the Prophet (Said, 1992, p. 16).As a result, some scholars contend that while some Orientalists adopt a hostile stance toward Islam and others may take a more moderate or sympathetic approach, their differences often reflect only varying degrees of hostility rather than a fundamental divergence in perspective on Islam and the Prophet (Al-Viri, 2002, p. 122). These issues combined with excessive skepticism, establishment of unfounded assumptions, qualitative dismissals of spiritual factors, reliance on weak and anomalous narrations, and attribution of the achievements of the Prophetic biography to Jewish or Christian origins (Ainehvand, 2009, p. 88) underscore the necessity of critiquing Orientalist studies. Consequently, the critical approach to Orientalist scholarship has evolved into a rigorous academic practice within Islamic circles.Indeed, although criticizing the works of Orientalists was once deemed challenging due to the West's technological superiority, leading Muslims to be less inclined to question their views in Islamic and human sciences, a gradual shift occurred. Critiques of these works began to emerge, resulting in numerous publications in this area (Abdolmohammadi, 2013, p. 22). It is important to note that some Orientalist interpretations were based on weak and unreliable reports previously cited in historical and biographical accounts of the Prophet (P.B.U.H.). Despite their awareness of these weaknesses, some Orientalists chose to emphasize them.The critical evaluation of Orientalist views, particularly regarding the Prophetic biography (Sira), became a normative practice among Iranian writers. During the reign of Mohammad Reza Shah, this critical approach gained significant traction among Iranian authors. It is noteworthy that while some embraced the views and methodologies of Orientalists in their studies of the Prophetic biography, others sought to critique these perspectives. Earlier, during Reza Shah's reign (1925-1941), critiques of Orientalist works were less prevalent. For instance, Zeyn al-Abedin Rahnama's book, "The Prophet (P.B.U.H.)", published in 1937 gained widespread circulation in Iranian society (Bausani, 1984, p. 119; Rafiei, 1992, p. 1/317). In his introduction, Rahnama acknowledged Orientalist works as sources and frequently referenced them throughout his text, accepting their analyses (Rahnama, 1957, p. 188-189).However, from the onset of Mohammad Reza Shah's reign, a more serious critical approach to Orientalist works on the Prophetic biography emerged, leading to the publication of independent critiques. Some scholars also critiqued Orientalist views within their discussions on the Sira. The present research aimed to outline the historical trajectory of the critical approach to Orientalist studies on the Prophetic biography in the works of Iranian Sira writers during the second Pahlavi era and categorize these works based on their independent perspectives. This was accomplished through a thorough examination of these sources and content analysis. The exploration was conducted on two levels: historical development and content-evolutionary and methodological approaches. The era of Mohammad Reza Shah was particularly significant, as it marked the period when the critical approach to Orientalist studies on the Prophetic biography gained substantial attention among Iranian Muslim intellectuals. Materials & MethodsThis qualitative study employed a comparative-analytical approach. It aimed to examine historical texts about the Prophet Muhammad written in Iran during the Pahlavi II era. The study compared these texts and identified, categorized, analyzed, and evaluated those works that adopted a critical stance towards Orientalist studies of the Prophet's biography. This research was fundamental in purpose as it sought to explore publications related to the Prophet's biography from the Pahlavi II era with the goal of identifying and explaining the methodologies and approaches commonly used in critiquing Orientalist narratives. Research FindingsThis study revealed a significant evolution in the critical approach to Orientalist studies on the Prophetic biography (Sira) in Iran during the reign of Mohammad Reza Shah Pahlavi. Beginning in 1941 with Mohammad Ali Khalili's work, "The Influence of the Personality of Muhammad, the Leader of Mankind", a systematic critique emerged among Iranian Sira writers. This critique developed along two primary methodologies: theological and historical-theological. Key findings included: Theological Lens: Authors like Mohammad Ali Ansari and Ja'far Sobhani employed a theological framework to address Orientalist narratives. Sobhani's "The Eternal Light" critiqued Orientalist views while recounting historical events, highlighting the integration of theological perspectives into historical analysis. Historical-Theological Approach: Seyyed Ja'far Shahidi's works, "From Birth to Prophethood" and "From Prophethood to Migration", exemplified a historical-theological methodology. Shahidi successfully blended historical rigor with theological integrity, ensuring that his critiques of Orientalist perspectives remained anchored in authentic Islamic beliefs. Intellectual Rigor: The study underscored the increasing scholarly attention given to Orientalist critiques, marking a shift toward more rigorous intellectual engagement with these works. This period saw Iranian authors systematically challenging and refining Orientalist narratives, reflecting a deeper understanding of both historical and theological dimensions of the Sira. Normative Practice: By the end of the Pahlavi II era, critiquing Orientalist studies had become a normative practice among Iranian scholars. This shift not only challenged existing narratives, but also contributed to a more nuanced understanding of the Prophet's life and the methodological frameworks used in its study.Overall, the findings highlighted a dynamic interplay between theology and history in Iranian Sira scholarship, wherein critiques of Orientalist narratives served to reaffirm and refine Islamic teachings about the Prophet Muhammad. Discussion of Results & ConclusionThis study outlined the historical trajectory of the critical approach towards Orientalist works and examined 5 key texts in detail. One of these was Muhammad Ali Ansari's "Muhammad, the Well-Known Prophet", which critiqued Constantin Virgil Gheorghiu's "Muhammad: The Prophet We Must Know". Ansari employed a theological framework, drawing on theological principles, hadith, historical sources, and, at times, verses and lexicography, while placing a strong emphasis on theological aspects in his critique. Similarly, Sheikh Ja'far Sobhani's trilogy—In the School of Revelation, The Great Secret of Prophethood, and Forough Abadiat—followed a comparable approach. While the first two works critiqued texts influenced by Orientalist discourse, Forough Abadiat focused on the historical narrative of the Prophet Muhammad, incorporating critiques of Orientalist views as relevant. The 5<sup>th</sup> work examined was Seyyed Ja'far Shahidi's 2-volume series, "From Birth to Mission of the Prophet" and "From Mission of the Prophet to Hijrah". Unlike the previous texts, Shahidi adopted a historical-theological approach. He adhered to rigorous historical methodologies while remaining committed to theological integrity and authentic beliefs. Overall, it could be concluded that during the Pahlavi II era, both theological and historical-theological approaches were employed in critiques of Orientalist writings and perspectives. These works have served as foundational texts for subsequent critical discourse in this field.
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