فهرست مطالب muhammadhasan zamani

Language and the power of speech is not the only manner by which communication with others can occur, rather a large percentage of messages – intentionally or unintentionally – are delivered to others via the physical movements of body parts and behaviors, which are called body language. These messages which are delivered by body language are more profound, impactful, and clearer than those delivered via speech. On various and different occasions throughout his leadership, Imam Khamenei has shown to be well-acquainted and skilled in using body language. Further, one of the theories of identity within psychology claims that the movements and behaviors of a person conform to their identity and personality. Subsequently, this research aims to introduce the scholarly and Qur’ānic personality of Imam Khamenei. It has been conducted qualitatively, using a descriptive-analytical method to identify the Qur’ānic foundations for the show of authority that he has displayed in his body language in numerous instances.     The findings of this research indicate that the authoritative body language displayed by him in his meeting with government officials, observing military parades, and other such occasions, such as the taking of the Iranian-made Corona vaccine, is based on the uplifting and self-enriching decrees of the Glorious Qur’ān.

Many contemporary intellectual trends and movements seek to confine the true understanding of religion within their own frameworks. Religious texts, even after 14 centuries since the emergence of Islam, continue to be the subject of debate and scrutiny by scholars. Some scholars consider these texts to possess divine truth, while others label them as mere texts in order to facilitate their historical analysis. The primary and ultimate goal of religious texts is to guide humanity. However, certain trends attempt to approach religious texts with leniency and a materialistic perspective that considers matter as the governing force of thought. Shahrur is among those who have been influenced by Marxism, which stands in contrast to idealistic perspectives that consider thought as the governing force of matter. In both views, there is a connection between thought and matter, which shows a kind of disregard and oversimplification, and has caused each of them to adopt a different and sometimes opposing method. Heritage, consisting of religious, moral, and social values, shapes the identity of every Muslim individual. One of the most important reasons for returning to heritage is that throughout Islamic history, there has not been a single influential and significant event other than the phenomenon of revelation. This revelation brought about the Quran, the Prophetic tradition, and the Ahl al-Bayt (the Prophet’s household), leading the nascent society of the pre-Islamic era towards civilization and introducing them to other nations through the teachings of the Prophet and the conquest of other lands. Shahrur, with his traditionalist Salafi thought, opposes this progress and considers it an obstacle to growth and modernization, resulting in stagnation in science and technology. He dissociates himself from traditional heritage and regards all Islamic heritage as traditional while simultaneously embracing Western and Orientalist heritage, which is summarized in materialism. His adherence to Western materialism has led him to deny the divine nature of the Quran and consider it as a historical text. This paper delves into the roots and foundations of Shahrur’s modernist ideas, demonstrating that they are all derived from Western Orientalist and Marxist thought. Furthermore, it critiques these foundations.

The Quran is the eternal miracle of the Prophet Muhammad and contains the plan for the guidance and salvation of mankind. Many Orientalists, including Rippin, view this divine book and eternal miracle as a literary text and examine it with such an assumption. This research aims to comparatively analyze some of the Quranic foundations of Imam Khamenei and Andrew Rippin through a descriptive-analytical approach in order to highlight the authentic Quranic foundations in comparison with the views of Orientalists. Some of Rippin’s Quranic foundations are as follows: The Quran is neither a Divine book nor an eternal miracle; the Quran does not present any exegetical method for its interpretation; the difference in readings is a justification for the Quran’s miraculousness; the occasions of revelation are merely literary devices. In contrast, Imam Khamenei regards the Quran as a guiding book that is not limited to any specific time or place; he believes in the linguistic and semantic miraculousness and inimitability of Quranic verses and the wisdom behind their arrangement; he examines the difference in readings through appropriate means such as verifying the authenticity of narrators, the context of verses, and the tradition of the Prophet Muhammad; he considers the occasions or context of revelation as appropriate devices for a better understanding of the verses. As long as Orientalists such as Rippin are not guided into the revelatory nature of the Quran, one should not expect them to have a correct understanding and a fair evaluation of the Quran and its verses.

Translating the Qur᾽ān into English is one of the most important duties ofscholars who are proficient in the English language and Islamic teachingsand culture to convey the incomparable teachings of this eternal Divinemiracle to the seekers of truth. It is essential to know and use theappropriate translation to communicate the pure wisdom of the Qur᾽ān.Therefore, in this research, an attempt has been made to compare fourfamous English translations of the Qur᾽ān by George Sale, Pickthal,Arberry, and Qarai with a descriptive-analytical approach in terms ofvocabulary, grammar, and exegesis, focusing on the opening verses of theSūra al-Jinn to reveal the strengths and weaknesses of each translation andto enable the reader to gain a deeper insight into the best translation. Thisresearch shows that Sale's and Pickthal's translations have someweaknesses in the translation of words and phrases. Arberry᾽s translationalso has weaknesses in terms of grammatical structure, vocabulary, andcommunication of meaning. Compared with the translations mentionedabove, Qarai᾽s phrase-for-phrase approach is considered to be the mostaccurate in terms of style, structure, vocabulary, and meaning. Therefore,those who attempt to translate the Qur᾽ān into foreign languages shouldhave acquired the necessary skills and mastery of the source and targetlanguages in order to be able to convey the noble teachings of the Qur᾽ān.

The position of intention in hermeneutics has led to different readings of the texts. Philosophical hermeneutics have ignored it and classical hermeneutics have taken advantage of it to give originality to the author and to understand the texts. Based on their intention, orientalists have been categorized in three periods of evangelism, colonialism, and scientism, and following classical hermeneutics, they will not escape from their dogmatic, nationalist, and unjustified thoughts. Reading the intentions of Orientalists based on Hersh’s hermeneutics is necessary because it provides a method or a tool to achieve the reading of their intentions and reveal their intentions, and they are deprived of evasion, pluralist interpretations, and historical forgetfulness, and in the position of the sublime contemporary, don’t justify their the underlying and sterile historical situation wisely; Because to understand texts in Hersh’s hermeneutic view, the author’s intention is considered fundamental, which is interpreted as intentionalism. This research has shown with a descriptive-analytical method that the reading of Islamic texts by Westerners based on Hersh’s hermeneutics is nothing other than the intention of exaggerating the weaknesses of Easterners, perverting the authentic religious tradition of Islam, religious and political hegemony, racial and religious superiority, objectification of the East in the direction of all-round domination and... . In the scientific school, however, it is possible to achieve with true opinions from the Orientalists; But by referring and using unreliable sources and methods, they have caused many deviations in Islamology, which even by referring to conventional western scientific methods, it is not possible to provide a logical and straightforward explanation of them. The importance of the author’s position in Hersh’s hermeneutics also indicates that the intention of the Orientalists cannot be confirmed

Orientalists’ interest in Quranic research as a scientific subject with many applications has increased in the present era. Obviously, these researches have some positive and negative points. “The Quran, An Encyclopedia”, known as the Encyclopedia of the Quran and edited by Oliver Lemon, is one of the new Quranic researches in which there are also articles about women in the Quran such as the article “Marriage”. The article “Marriage” written by Ms. “Kicia Ali” deals with various issues such as creation and mating, barriers to marriage, marriage contract and rights and duties arising from marriage. This article, along with some useful materials, has ideological, jurisprudential, etc. doubts that need to be identified and answered. Orientalists, as scholars whose scope of propaganda is international in nature and whose objections to the teachings of the Quran cause the world to misunderstand the Quran, it is necessary to critique and respond to their objections. The present article, with a descriptive-analytical method, first deals with the positive aspects of the article in the field of correct mentioning of marriage issues and then examines five weaknesses in increasing the rights of men over women in three areas of divorce, polygamy, male’s management, and female’s less authority in front of the spouse and the lack of implication of the Quran on the sequence of creation of man and woman. The findings of the study indicate that the Orientalists’ theories that there is no injustice between men and women from the perspective of the Quran are incorrect. According to the Quran, men and women are equal in the value of humanity and the only criterion is the superiority of piety; but in social life, according to the coordinated system of rights and duties, the duties and responsibilities of men are different from those of women.

Throughout their history, Western Qur'anic studies have been motivated by a variety of cultural, political, and religious factors. The historical study of the change and evolution of approaches and its factors, which has a great impact on comprehension and better understanding the course of Western Islamic and Qur'anic studies, which have been neglected in the research of Islamic scholars. This article aims to explain the historical evolution of approaches in the study of different historical periods of Westerners and its most important factors, using library research method.The present article examines the changes in the approach of Western Qur'anic studies in the six historical periods and has highlighted the most important approaches of each period with the factors of its emergence and change and has concluded that the dominant approach of these studies since the beginning of the seventhe until the seventeenth centuries, due to various religious factors, such as the fanaticism and independence of church studies, such as the threat of the Ottoman Empire, defeat in the crusades and cultural wars, such as the lack of knowledge of Islam and the Koran and the lack of intellectual development, were highly controversial and critical. Then their forms of general criticism were changed into the specialized one, preserving the early content of their criticism. However, the dominant approach of their Qur'anic studies since the eighteenth century has been influenced by factors contrary to earlier, scientific, and linguistic factors, and still retains their scientific authenticity except in the brief period of the first half of the nineteenth century which was diminished by the prevailing colonial approach.

In some verses of the Quran, the guidance and misguidance is related to God and on the other hand, man hasthe free will, and his guidance and misguidance happen by him. The purpose of this paper is to investigate this apparent contradiction and the possibility of a combination of these two ratios. The main question is: How can the attribution of guidance and error to both man and God Almighty be explained? The discussion of divine guidance and misguidance is important because it solves the determinism in guidance and misguidance. Because the appearance of divine misguidance and guidance is that man has no choice in his misguidance, and God forces people to walk the right or wrong path. This research is a kind of content analysis and has been done by examining the verses and related narrations and referring to the available sources and interpretations of the Quran. The findings show that there are two types of divine guidance and error: primary and penal; And neither of these two types is contrary to human free will, because it cannot be invoked by God, or if it is, it does not deprive man of his free will. Also, elementary guidance (meaning showing the way to perfection and happiness to man) and criminal guidance (as a result of man's voluntary use of the means of primary guidance of God) as well as criminal error (as a result of man's own abuse), while these three kinds can be invoked by God but do not contradict human will. But the primary misguidance cannot be cited by God.

The author has attempted, in this paper, to briefly introduce the Qurʾān and Orientalists software to the scholarly community, especially those specializing in the discipline of Qurʾān and the Orientalism. He then gives the experts who were responsible for creating the software a report on the positive aspects and drawbacks of this software, so that they can improve future versions, include the necessary features and do away with its defects, God-willing. The most significant shortcomings of this software, contrary to what the institute that created it claims i.e. that it is the most comprehensive software on the subject of Orientalism and the Qurʾān, are firstly its incompleteness and secondly its lack of required deference for the Qurʾān.

Since the beginning of the Prophet’s mission, the heavenly verses of the Qurʾān have been attacked by the enemies and ignorant people. Orientalists who study the Qurʾānic revelation have considered the variant readings as a good pretext for presenting the text of the Qurʾān as a confused jumble. They sometimes equate it to the presence of distortion in the Qurʾān, and at other times attribute it to the permissibility of abrogation, or as evidence of defects and redactions in the Qurʾān, or the result of
changes introduced into the text of the Qurʾān. Blacher, like other Orientalists, latches on to this idea and has to some extent been caught up in this fallacy. The present paper carefully studies his statements, as well as some of the roots, causes and factors that led
to the variant readings (such as the influence of the centers where [famous] reciters lived on the modes of reading, the different manuscripts and their relation to the variant readings, the large number of reciters, the long time gap from the era of revelation, the
influence of political factors and the preference of a particular reading by certain sovereigns). After a systematic analysis of this, we show that none of these factors could have led to weakness, defects, or distortions in the text of the Qurʾān.

Concerning the complete introduction of the Qur’an, its chronology and collection of the Qur’an, source of revelation and order of revelations many books and articles have been written by many Muslims and non-Muslims scholars. In this regard encyclopedias have played significant role. The Americana encyclopedia is a general encyclopedia has some of its articles directly or indirectly deal with the Qur’an. In this article, we have tried to deal with some of their articles that are related to Islam, Allah, Muhammad, and the Qur’an and have critically examined their positive and negative aspects.

Orientalists have dealt with Islam and Qur’an, life of the Prophet and infallible Imams, Hadith and other subjects through a different and negative way that has always been motivated with colonialism, political interests, and annunciatory purposes and such procedures are still applied when studying Islam. However, there have been many scholars among Orientalists who have studied Islam and the Quran, and have converted to Islam due to their own studies. Apart from this, they have written works to introduce Islam and its teachings. In this paper, we have briefly introduced sixteen Orientalists who have converted to Islam (the Muslim Orientalists) and their conversion to Islam has been effective in introducing Islam and Muslims. Similarly, some of their books that they have written in different sciences of Islam and their process of conversion to Islam have been also introduced.

This book was the translation and exegesis of the Qur’an in German language and in the same volume common issues of the Qur’an and the bible have also been reviewed. The main objective of the author by this book was to encourage unity between Muslims and Chritians. Since the population of Sunnites are more than the Shiites so whatever major exegesis that have been consulted in this were accepted by Sunnites. The first part of this twelve volumes book deal with the History of Islam and life of the Prophet. Furthermore, after narrating the general information of the Qur’an, the exegesis in this has been explained in a sequential form. The quality of the translation is good however, the translator could have used proper words that are in German language. In general, this book is good for understanding the common issues of the Qur’an and the Bible.