| المستخلص: |
تبحث هذه الدراسة في واحد من الجوانب الكثيرة التي اشتمل عليها تفسير روح المعاني للألوسي، وهو الجانب الصوفي، في محاولة للكشف عما وقع في هذا التفسير الضخم مما ظاهره التناقض والتدافع، إذ جمع فيه العلامة في بين النقيضين: السلفية والتصوف، وشحنه بأقوال الصوفية وآرائهم، شعرًا ونثرًا، ولا سيما شيخهم الأكبر وكبريتهم الأحمر ابن عربي الذي أكثر الألوسي من الرجوع إليه في تفسيره، مع أن رجال المدرسة السلفية لم يروا من سبيل للالتقاء معه فكرًا واعتقادًا، بل رموه بالزندقة والإلحاد. ولذلك فسيرى القارئ الكريم أننا خصصنا لموقف الألوسي من ابن عربي المساحة الأكبر من صفحات هذه الدراسة، مؤثرين ألا نقحم رأينا الشخصي في كثير مما لا يضيف بيان الرأي فيه لقيمة البحث، وإنما أردنا أن نعرض ما اشتمل عليه تفسير الألوسي من هذا الجانب، من غير كبير تعقيب منا، لأن هذا هو مبتغانا من الدراسة، ولتكن حصافة القارئ وفطنته عونًا لنا على ما قصدنا إليه، والله من وراء القصد.
This article is an attempt to assess the contribution of al-£Al¢us³ to the science of Koranic exegesis. His work is at once erudite and extraordinary original, all the more for his rare combination of a traditionalist, salafi religious orientation with a spiritual, mystic temperament of the highest order. In fact, his tafs³r, as this article shows, abounds with the views, dicta and mystic states of the Sufis. At first sight, then, al-£Al¢us³ appears to be, in both academic and spiritual terms, a paradoxical character. Hence much of the article is devoted to probing this apparent contradiction, trying to disentangle the complex strands of al-£Al¢us³’s thought and the influences that have contributed to shaping his religious and intellectual outlook. The comments al-£Al¢us³ makes on Sufis and his references to them are closely examined with a view to determine his own stance on Islamic mysticism. The article, written in a manner that draws on al- £Al¢us³’s own stylistic devices, aims among other things to reproduce the climate of opinion that prevailed at the time as well as the character and personality of al-£Al¢us³ himself. The analysis gives special attention to Ibn ‘Arab³, as al-£Al¢us³ seems to have found in him, in many respects, a kindred spirit. Al-£Al¢us³ is, however, not just another bewitched admirer of Ibn ‘Arab³’s. For despite the Andalusian master’s dazzling command of Arabic and his verbal artistry, al-£Al¢us³’s perspicacity and his uncommon touch with common sense never depart him. He has both the courage and wit to criticize Ibn ‘Arab³ or to fault him where he finds him errant or swept away, by a heavy dose of mystic euphoria, from the path of shar³‘a or reason. His criticisms are not grounded in malice or spurred by ostentation, and he quotes chapter and verse in the course of his argument. While appealing to common sense or reason, al-£Al¢us³ never forgets the spirit and that ‘le coeur’, as Pascal put it, ‘a ses raisons que la raison ne connaît point.’
|
