古兰经现代诠释入门研究

Dr. Abdul Hameed, Mian Saadat Ali Nadeem, Mr. Nawazish Ali Nadeem
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摘要

公元二十世纪对于巴基斯坦和印度的穆斯林来说是一个非常重要的时期。在西方世界,普遍革命达到了顶峰,现代人代替真主重新组织了以归纳科学为基础的整个思想和行动世界。那些似乎与新的生活理念相悖的宗教信条被抛弃了,在这种思想状态下,西方国家获得了对东方国家的政治优势。怀疑、无神论和世俗主义也开始在这里形成。这是由于西方基督教和西方培育的东方主义对伊斯兰教的攻击。这些对西方思想和基督教的攻击是在帝国主义列强的支持下进行的。与此同时,这些国家正在向东方国家传授文明。穆斯林次大陆正在经历一个政治和文化影响的过程。在知识领域,这些事情影响了他在知识方面的毅力和韧性。以赛义德-艾哈迈德-汗爵士(Syed Ahmad Khan)为代表,当时的宗教文学中出现了自由主义与和解的思潮。巴基斯坦建国后,一些具有相同思想的人站了出来,表达了他们对《古兰经》的承诺和深厚感情。他讲授《古兰经》论述并撰写注释,但通过对《古兰经》经文的操纵和曲解,他发展了一种伊斯兰教的结构,其特征与真正的伊斯兰教截然不同。
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An Introductory Study of Modern Interpretations of the Quran
The twentieth century A.D was a very important period for Muslims in Pakistan and India. In the Western world, that universal revolution had reached its culmination, as a result of which modern man, instead of Allah himself, reorganized the whole world of thought and action based on inductive science. The tenets of religion that seemed to contradict the new conception of life were abandoned, and with this state of mind, the Western nations gained political supremacy over the Eastern countries. Doubt, atheism and secularism began to take shape here as well. This was due to the attacks on Islam by Western Christianity and Western-nurtured Orientalism. These attacks on Western thought and Christianity were taking place under the auspices of the imperialist powers. At the same time, these nations were teaching civilization to the eastern nations. Muslim subcontinent was undergoing a process of political and cultural influence. In the field of knowledge, these things affected his intellectual perseverance and resilience in the field of knowledge. A trend of liberalism and reconciliation emerged in the religious literature of the time, represented by Sir Syed Ahmad Khan. After the establishment of Pakistan, some people with the same mindset came forward who expressed their commitment and deep connection with the Qur’ān, He wrote many books and published journals to popularize Qur’ānic teachings. He taught Qur’ānic discourses and wrote commentaries, but through the maneuvering, and misinterpretation of the Qur’ānic verses, he developed the structure of an Islam whose features were radically different from the real Islam.
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