فهرست مطالب حیدر عیوضی

The evidence presented in this issue, with a greater focus on the old translation, is categorized into three main areas: 1. Excessive literal translation; 2. Certain mistakes; 3. The nuances of Arabic translations in the old translation (a new focus). In other words, aside from the third area, which is introduced here for the first time, the other pieces of evidence in this article fall under the same previous categories and complement them.

The present article is, in fact, a continuation of previous notes with the same title; however, in this issue, the evidence is mainly studied focusing on the translation of Mr. Pirouz Sayyar and is presented in four axes, which are: 1. The importance of footnotes; 2. The gap of Jewish interpretations in the abundance of footnotes; 3. Selecting the best choice in translation; 4. Some considerations. Thus, the second axis is introduced here for the first time.

The present article focuses on the deep links between Aramaic and Arabic among the Semitic languages. The article is compiled in four parts, which are: 1. an introduction to the Semitic languages; 2. Aramaic and Arabic connections; 3. Aramaic-Talmudic and Arabic connections of the Qur'an; 4. Sample analysis: the meaning of "Dābatul-Arḍ" (Namal: 82) in the light of Semitic languages. Finally, the concluding section re-emphasizes the necessity of launching the Semitic languages department in some faculties of Quranic sciences. It seems that Semitic, Aramaic, and Arabic languages have the deepest and widest connections.

Da’wat al-Islam Magazine is the first outcome of the dialogues of Isfahan Ṣafākhāneh published outside of Iran, which was enthusiastically welcomed by the residents of Mumbai (including Muslims, Hindus and Christians). In fact, Mohammad Ali Dā’i al-Islam has propagated Islam on a global scale by imitating the propaganda of Christian missionaries in Isfahan; And this is evident in the content of the dialogues, the books introduced, and the announcements made in the magazine. In other words, he has set up a network in the same style as Christian missionaries, which, of course, was not limited to Mumbai. For instance, he established Jafaria Association in the city of Muzaffarnagar (vol. 6, p. 1); However, so far we have no information about its religious activities. However, what adds to the importance of Da'wat al-Islam magazine is its somewhat modern approach, which has never been seen before in the Islamic world.

The Hebrew translation of the Quran by Uri Rubin, (1944-2021) was first published in 2005.  In 2016, the translator after 11 years, published its edited version. The importance of this translation, regardless of linguistic debates, is the existence of a lot of footnotes under the verses; the content of some of them will definitely help interpretive- Intertextuality discussions, but in some cases the footnotes have conflict with the Muslim views. In fact, the final text is something beyond translation, but a commentary.
The content of the footnotes can be categorized in four main parts: I. Purely explanatory texts for literal explanation of the meanings of verses; II. Referring to exegetical views and disagreements of commentators; III. Referral to similar verses in the text of the Qur'an; IV. Referring to the similar concepts in Torah, and Midrash. The present article focuses on this new version and its changes in two subjects of basic issues and its references to pre-Islamic texts.

This article focuses on the evolution of the image from simplicity to exaggeration in Sami languages. According to an inscription from the ninth century BC, ancient Sami tribes in their first mental experience used the phrase "being eaten by another" as a metaphor for "utter disgrace and helplessness". This stylistic device is also found in the Nevi'im section of the Torah. Then in the Akkadian-Aramaic texts the phrase "eating another person" is a metaphor of "slander / accusation". In Arabic, the phrase "eating human flesh" is a metaphor of "backbiting". Finally, the Qur'an likens the aforementioned moral disorder to an illustration of "eating dead brother's flesh." ." Given the use of the root "'kl" in this common use, the first part of the article, in order to better delineate this evolution, discusses two issues of etymology in Afro-Asian languages, as well as the semantic uses of 'kl in the Qur'an and אכל in the Hebrew Torah.

The following paper is an overview of the author's trip to Germany in November 1398 to attend the conference of «The Possibilities of the Historical Reconstruction of the Qur’anic Revelation» at Munster University in the west of Germany.

Mazamir-e Davud (Tehillim) has an outstanding place in the spiritual life of those with sacred books and is known in the Muslim world as Zaboor. What has attracted public attention during the recent years are the Arabic translations of this book the beginning parts of which are a rendering of Tehillim, but the ensuing portion (especially from the third Psalm on) constitutes a composed-concocted text with an approach of homily and sermon nature. These texts are technically referred to as Pseudo-Psalms. The present article examines one of these texts (scribed in 706 H./1307) kept at Namazi Library in Khoi. In its preface, it is claimed that this translation was undertaken by order of Ma’mun and endorsed by Imam Reza (Peace be upon him). This article looks at the manner of reading the Psalms by a 7th/13th-century Muslim, in four stages, 1. How the Khoi manuscript compares in contents with the original Psalms (Tehillim); 2. The traces of the contents of the Khoi MS in the old Islamic sources; 3. The echoing of some of the moral-social difficulties of the society at the time of the writing of this manuscript; 4. Kalāmi-theological discourses reflected in the Khoi MS.

At the Astan-e qods Library, there is a collection of three manuscripts entitled “Tarjomeh-ye Towrāt” on which no study has thus far been undertaken. Since the beginning pages of the collection are missing, its author has remained unknown. The separated introduction of the text has recently been discovered at the Golpāyegāni Library in Qom, under the title Mesbāh al-Zolomāt fi tafsir al-Towrāt.
In this article, by using an intratextual analysis, some of the yet unknown aspects of the Astaneh-ye qods manuscript have been clarified. Our study reveals that the author of the aforementioned MS is the Shi’i scholar, Zayn al-Abedin b. Mohammad who lived in Kazemayn and wrote this commentary between the years (1810-1811) at the instance of Mirza Isa Qaem Maqām (d.1822) on behalf of the Viceroy Abbas Mirz (d.1832) who had taken interest in being familiar with the ideas expressed in the Towrāt (Torah).
After presenting reasons in support of the connection between the newly discovered introduction and the Mesbāh al-Zolomāt and stating the features of this text, the authors have examined some of the social conditions for passing through the phase of writing polemics to writing commentaries on the Holy Bible.

The Qurān confirms Jewish monotheism (2/ 62), but also notes some their falsifications. For example, “The Jews say: Allah's hand is fettered” (5: 64), is the famous one, according that Jews have said: “God’s hand is fettered”. Is that an Irony or refers to special event; there are different opinions among the Qurān commentators. Most of them consider, the term is allusion to niggardliness, but whether it’s said in the Torah or some their denominations have said something like, there is no clear answers. Zein al ʾābedin ibn Muhammad, A Shiite scholar in Qājār aria (1810), in an unknown treatise said: “The verse refers to phylactery, that according to Talmud, God also in the prayer time puts it on” (phylactery is equivalent of Hebrew word Tefillin/ תפילין). This claim, however, is more plausible in the first time, but as we will see, is far from the context.  In this article most important Opinions will examine, and after all we suggest the new hypothesis, which in the light of other related verses, on the one hand, and some evidences in the Torah on the other, claims that the verse has been criticized the Jewish doctrine of election.

The study of Hebrew translations of the Qur’an can contribute to the improvement of the level of the Qur’anic studies in the academic community of the country. It should be noted that among the Sami languages, Arabic and Hebrew have the most similarities. These two languages are very consistent at different levels such as phonemes, letters, building words, and syntactic rules. Therefore, Hebrew translators’ finding equivalence for the Qur’anic words can develop the comparative studies of Sami languages. However, if studying the translations of the Qur’an is a one of the necessities, the Hebrew translations are taking priority over the other ones. In the present article, two Hebrew translations of An-Naml Surah have been compared in terms of loyalty to the source text, equivalence finding, literary style: classic or modern, and some reflections. This surah includes several leads to intertextuality; however, since this topic has not been taken into account by either of the authors despite the large number of footnotes (only in this surah, and except Uri Rubin’stranslation, Ᾱyah 82) the present paper’s focus is not on comparing the content with Bible reports, but just on the linguistic issues. One of the innovative features of this research is that it has used Torah’s usages in Hebrew equivalences, which will appeal to those interested in comparative linguistic studies.

The author of the article has attempted to translate parts of Lothar Kopf›s essay in order to review some of his linguistic findings. To select the right entries from the article, the author has taken in to consideration to choose the ones which are relevant to the comparative studies of the Qur›an and the Torah, and hence of great importance to the academic communityof the country. In addition to this, in order to better explain and reflect Lothar Kopf›s research and findings, he added more evidence of the Quran and Arabic/Persian texts.

The vers 33: 69 forbids belivers from repeating what annoyed Moses:" Believers! Be not as those who slandered Moses, but Allah proved his innocence of that which they alleged, and he was well esteemed in Allah's sight". The verse did not specify how Jews harmed their prophet, so Muslim commentators mentioned four probability: (they said) 1. Moses has a defect in his body; 2. He killed his brother Aaron; 3. He has illegal sexual relation; 4. He is only a magician, not a prophet.
On the other side, many commentators believe, the verse is about prophet's marriage with Zeinab that was mentioned before (36- 48). Thus, there is no exact and clear relation between main themes of the surah, especially the verse and those probabilities. Attention must be paid that one of the principle subjects in this surah is correcting the pre-Islamic traditions and here, lawful marriage with the divorced wife of a believer's stepsons.
German Scholar in 19th, Günther Wahl, in his translation of the Qurʿan, under this verse referred to the book of Numbers, chapter 12; In light of this footnote we can achieve a real exegesis. In this chapter of the Torah, Miriam and Aaron spoke against Moses because of the Cushite woman whom he had married. According to an ancient tradition, the Hebrew was not allowed to marry with non- Hebrews and Zipporah belong to Midianites. This Article focuses on all interpretations on this verse, and finally I try to elaborate more on what Günther Wahl and later all Hebrew Qurʿan Translators referred to briefly and make it an intertextual exegesis .

Around 200 years ago, Zein ol-Ābidīn bin Muhammad Atabāti, Misbāh az-Zulomāt fi Tafsīr at-Torah’s author, used Jewish primary sources such as Talmud, Ein-e Ya’qub , and… to introduce Torah. According to the author, this treatise is only an introduction to his detailed commentary on Torah; however, apparently he didn’t manage to write this detailed commentary or it didn’t reach us. Although he has been innovative in his work and the present treatise involves some good innovations in comparative studies, his approach is quite critical, and hence this work is considered as a refutation. The writer of the following article has made an attempt to introduce this book. Regarding this, he firstly speaks of the author, his academic status, and his works. Then, he studies the apparent characteristics of Misbāh az-Zulomāt. The other issues raised in this paper include the table of contents, the style, and the content of the treatise.