موسى جار الله بيكييف
موسى جار الله بيگييڤ Musa Bigiev | |
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| وُلِدَ | 25 ديسمبر 1875 |
| توفي | 25 أكتوبر 1949 |
| القومية | Tatar |
| أسماء أخرى | شيخ الإسلام موسى جار الله التركستاني |
| المنطقة | {{{منطقة}}} |
الاهتمامات الرئيسية | القرآن والعلوم الإسلامية والإلهيات |
| الديانة | إسلام |
موسى جار الله Musa Yarulla، بالتركية:موسى جار الله بيگييڤ، جار الله، بيگييڤ (1875-1949; بالكيريلية:Муса Ярулла (Җарулла) улы Бигиев، هو شيخ الإسلام الأخير في روسيا القيصرية وفي بداية عهد الثورة الرُّوسية، أحد أعلام القرن الرابع عشر الهجري الكبار في العالم الإسلامي. قام بترجمة القرآن للغة التترية.
كان أحد قادة حركة جديد، وهي حركة إسلامية حداثية في الإمبراطورية الروسية. وبصفته مفكراً إصلاحياً مثيراً للجدل، حصل بيغي على لقب "لوثر الإسلام" من قبل العالم شيخ الإسلام العثماني مصطفى صبري.
بعد تلقيه تعليمه في قازان وبخارى وإسطنبول والقاهرة، أصبح ناشطاً سياسياً في اتفاق، وهو التنظيم السياسي لمسلمي روسيا. كما درس في أورنبورغ، وكتب نصوصاً صحفية، وترجم أعمالاً كلاسيكية إلى التترية. بعد هجرته من الاتحاد السوفيتي، سافر في أوروبا والشرق الأدنى والأقصى، مع مواصلة الكتابة والنشر.
حياته
ولد موسى جار الله التركستاني في مدينة روستوڤ-اون-دون، ودرس بها، وتفقه في العربية، وتبحر في علوم الإسلام.
ثم كان إمام الجامع الكبير بمدينة پتروگراد. وحجَّ وجاور بمكة ثلاث سنوات، ثم عاد إلى بلاده، فأنشأ مطبعة في پتروگراد؛ خدم بها اللغات العربية والفارسية والتترية والروسية خدمة مفيدة، فقد كان يُحسن اللغات المذكورة، وكان إذا تكلم العربية يتحدث بالفصحى أنفة من العامية. [1]
ونشر كتاباً بالتركية عن علاقة المسلمين بالثورة الروسية، فأغضب ذلك الحكومة الروسية فانتزعت منه المطبعة وقبض عليه وسجن. وقد عانى المترجم الأمرين في الفترة الأخيرة التي عاش فيها في بلاده، ويصف معاناته في مقدمته لكتابه الوشيعة فيقول: «هاجرت من بيتي ووطني سنة 1930 هجرة اضطرارية، وقد سدت عليَّ طرق النجاة، فساقتني الأقدار من طريق التركستان الشرقي الصيني، فالبامير، فأفغانستان، وانتهزت الفرصة للسياحة في البلاد الإسلامية وكنت قد سحت من قبل في الهند وجزيرة العرب ومصر وكل بلاد تركيا وكل التركستان الغربي إذ أنا طالب صغير، ودامت سياحتي في تلك المرة ستة أعوام، وعدت في سياحتي الأخيرة هذه فمررت بتلك الأقطار، وزدت عليها إيران، والعراق». واعتقله الإنگليز في الهند مدة، أثناء الحرب العالمية الثانية.
وصفه محمد كرد علي في مذكراته فقال: «وهو من الأفراد الذين لا يحسن بهم الدهر على العالم إلا في العصر بعد العصر، وحياتهم من أولها إلى آخرها حافلة بالخير والنفع». وقد مرض حين حطت به الرِّحَال في مصر، فدخل ملجأ العجزة بالقاهرة وتوفي فيه.
حياته
النشأة والتعليم
Both the date and the place of Musa Bigievs birth are disputed. Opinions for the date include 1870,[2][3] 1875[3] or 1873.[4] The place is either the village of Mishar or the city of Novocherkassk.[5] He was born into a middle-class family as the younger of two brothers. After his father was appointed as Akhoond, the family moved to Rostov-on-Don. After the father's early death in 1881, Bigiev's mother, Fatima Hanim Bigiyeva, provided for the education of him and his elder brother Muhammad Zahir Bigiev.[6]
Bigiev spent most of his youth studying at madrasas in Kazan, Bukhara, Samarkand, Mecca, Medina, Cairo (where he attended the Dar al-Ifta al-Misriyyah and was educated by Shayk Muhammad Bakhit al-Muti'i), Damascus, Istanbul and Uttar Pradesh in India, where he studied Sanskrit and the Mahabharata. While he attended many famous universities, he preferred studying on his own while benefitting from the mentorship of different scholars.[5]
In 1904, he returned to Russia, where he married Asma Aliye Khanim, daughter of a merchant and madrasah teacher from Chistopol. Afterwards, he moved to St. Petersburg and attended lectures at the Law faculty of St. Petersburg Imperial University as an auditor, in order to be able to compare Islamic and Western legal systems. He also became good friends with Abdurreshid Ibrahim, the editor of the newspaper Ülfät,[2] in which he published several times.
النشاط السياسي
During the Revolution of 1905, Bigiev became actively involved in the founding of the Muslim political organization, and later party, Ittifaq al-Muslimin, starting with the first Congress of the Muslims of Russia, which was held in Nizhny Novgorod in August. He also participated in the second and third congresses of 1905 and 1906, where he was elected as a member of the central committee of the parliamentary group in the Duma. Bigiev was responsible for providing the protocols of the Ittifaq meetings.[6]
After the end of the Revolution, he also worked in publishing (in 1908 editing and publishing his deceased brother's book "A trip to Mesopotamia") and from 1910 onwards as a teacher at the Husayniya madrasah in Orenburg. He also held lectures at the city's philanthropic association (Orenburg Jäm'iyät-i Khayriyäsi) and became secretary of the fourth Muslim congress in 1914. In 1915, he published Islahat Asaslare ("The Fundamentals of Reform"), a catalogue of social and political change among the Muslims of Russia between 1904 and 1915.
After his publications in Rizaeddin bin Fakhreddins journal Shura drew immense criticism from the local Ulama, he left Orenburg.[6]
في عهد السوڤيت
Bigiev welcomed the February Revolution, claiming that "slavery is gone, and will never come back".[5] Even after the takeover by the Soviets, he saw the new regime as a potential ally against what he perceived to be the primary enemy of the Muslims of the world – the British Empire. During the course of the Russian Civil War, Bigiev toured the Volga region together with Abdul Hafiz Mohamed Barakatullah in order to mobilize the Muslim population for military service against the British. He also held close contact with other anti-British Indian activists and arranged for them to live in the Soviet Union.
In 1920, Bigiev could be found in Ufa, where he presented a program for social reform with the title of "Appeal to the Islamic Nations" to the members of the Muslim religious administration; this included the allegiance of the Russian Muslims to the caliphate above the Soviet State. The program formed the basis for his book Islam Milletlerine ("To Muslim Nations"; or Islamning Elifbasi, "The Alphabet of Islam", as response to Nikolai Bukharins "Alphabet of Communism") of which 5,000 copies were printed in Berlin in 1923. Following this publication, he was arrested in Moscow while on his way from Petrograd to a conference in India. The Soviets had begun to suppress all forms of religious expression, including "Pan-Turkists" and "Pan-Islamists".[5]
His arrest provoked a storm of indignation; for example, the Tatars of Finland requested the assistance of the Turkish government, which at that time was on friendly terms with the new Soviet regime. The leading newspapers of Istanbul and Ankara published telegrams with pleas to set Bigiev free again. The campaign finally succeeded; Bigiev was freed on the condition that he was to live in Moscow under state surveillance for two years.
Several years later, in May 1926, Bigiev was included in delegations of Soviet Muslims to the Pan-Islamic Congresses in Mecca and Cairo. On the return trip, he attended several sessions of the Turkish parliament and met the Turkish prime minister İsmet İnönü. After his return, he was also elected by the Leningrad Tatars to become their delegate at a congress of Muslim clergy in Ufa.
He returned to Leningrad again in 1927. The political climate had worsened harshly; Bigiev witnessed the League of Militant Atheists and was personally forbidden to leave the country. He was also out of work; he continuously applied to the scholar Ignaty Krachkovsky as a teacher of Arabic, Persian and Turkic languages at Leningrad University, and in 1929 even applied to the government of Afghanistan for a job. His wife and four of his children were temporarily arrested. In 1930, after he, his family and other clergymen where deprived of food coupons, he finally decided to secretly leave the country.
المنفى
He first crossed the border into Chinese Turkestan, where he tried to settle down in Kashgar; however, the Chinese government prohibited him from doing so. He then travelled on horseback to Afghanistan, where its ruler Nadir Shah provided him with an international passport. This allowed him to go to India, where he met some of his friends he had made in earlier years.
However, he did not stay in India for long, instead starting a period of worldwide travelling. In 1931, he held a speech at the World Islamic Congress in Jerusalem, where he praised Finland for its friendly attitude towards Muslim émigrés from Russia. He also visited Ankara, Berlin (where he founded an Islamic publishing house), Finland and Iran and Iraq, where he studied Shia Islam.[5] He resumed his tour in 1937, again visiting India, more specifically Bombay and Benares. He was then invited by Abdurreshid Ibrahim to Japan; the two travelled together to China, Java, Sumatra and Singapore.
After the outbreak of World War II in 1939, Bigiev tried to reach Afghanistan again, but was arrested by British authorities in Peshawar without any charge. The ruler of Bhopal, Hamidullah Khan, petitioned for his release, but Bigiev was kept under house arrest until 1945. In these years, he wrote ten of his major works.[5]
After his release, Bigiev suffered from illness which forced him to undergo several surgeries. In 1948, he travelled to Turkey and from there to Cairo, where he died on 28. October 1949. He was buried at the Royal Cemetery of the Khedives of Egypt.
مؤلفاته
خلّف التركستاني عدداً كبيراً من المؤلفات، من أهمها:
- تاريخ القرآن والمصاحف، وقد طبع الجزء الأول منه.
- شرح ناظمة الزهر: في عدّ الآيات الكريمة.
- نظام التقويم في الإسلام.
- نظام النسيء عند العرب.
- شرح بلوغ المرام لابن حجر العسقلاني في الحديث النبوي الشريف.
- شرح عقيلة أتراب القصائد وهو في رسم المصاحف، ومعظمها مطبوعة.
- مقدمة الموافقات للشاطبي بالتركية.
- شرح طيبة النشر في القراءات العشر - لابن الجزرى.
- شرح عقيلة أتراب القصائد في أسنى المقاصد.
- الوشيعة في نقد عقائد الشيعة.
- أيام حياة النبى.
- صرف القرآن الكريم.
- في حروف أوائل السور
- صحيفة الفرائض (فى علم الميراث).
- الآيات في خلقة الإنسان تاريخ التشريع الإسلامي.
- النقوض على تفاصيل عقود كتاب أحياء النحو.
- الأحرف القرآنية وتاريخ القراءات.
- حقوق النساء في الإسلام.
- نظام الخلافة الراشدة الإسلامية اليوم.
- رسالة تأمين الحياة والأموال والأملاك.
- نظام الجامعة الاإسلامية العلمية.
- الأصول الجلالية.
- تاريخ مصاحف الأمصار.
انظر أيضاً
المصادر
- ^ محمود الأرناؤوط. "موسى جار الله التركستاني". الموسوعة العربية. Retrieved 2012-06-25.
- ^ أ ب Azade-Ayşe Rorlich: The Volga Tatars, Stanford 1986; pp. 59–61.
- ^ أ ب Charles Kurzman: Modernist Islam, 1840–1940. A Sourcebook, New York 2002, p. 254.
- ^ Tagirdzhanova A. N. A Book about Musa-effendi, His time and Contemporaries (in Russian) — Kazan, 2010 — ISBN 978-5-91236-002-2;
- ^ أ ب ت ث ج ح خطأ استشهاد: وسم
<ref>غير صحيح؛ لا نص تم توفيره للمراجع المسماةakhmetova - ^ أ ب ت Ahmet Kanlidere: Reform within Islam. The Tajdid and Jadid Movement among the Kazan Tatars (1809–1917), Istanbul 1997; pp. 52–56.
المراجع
- محمد كرد علي، المذكرات (دمشق، د.ت).
- يوسف إليان سركيس، معجم المطبوعات العربية والمعرَّبة (مكتبة الثقافة الدينية، القاهرة، د.ت).
- فهرس الخزانة التيمورية، الجزء الثالث (مطبعة دار الكتب المصرية، القاهرة، د.ت).
- صحيفة الأهرام المصرية، (عدد يوم 26/10/1949م).