جستجوی مقالات مرتبط با کلیدواژه « orientalism » در نشریات گروه « علوم قرآن و حدیث »

Le Coran des historiens (The Historian’s Quran) has been published in three large volumes in 2019 in French with the contribution of thirty researchers. The first volume consists of twenty chapters that examine the historical context of the Quran as well as its text and its manuscripts. Chapter fourteenth (The Quran and its Legal Environment) is the only chapter that is related to Islamic law and tries to reconstruct the legal environment of the Quran. A catalogue of legal texts from late antiquity that possibly had intertextuality relationships with the Quranic text has been made. Byzantine, Sasanian, Roman Provincial, Jewish, and Christian law are parts of the legal environment that has been studied in this chapter. The author of this chapter also proposed a new reading of verse 12 of Surah An-Nisa, which has different legal results comparing with those are known in traditional Islamic law. After reviewing the chapter, examples of the application of this historical approach in the framework of traditional Islamic law and Islamic jurisprudence has been presented. Persian translation of the chapter has also been provided

Contrary to the popular belief among Shia Muslims that Shia originated and emerged during the time of Prophet Muhammad, some Orientalists consider Shia as a historical event that occurred after the martyrdom of the Prophet and during the Saqifah incident. Moreover, some believe that Shia was constructed by Iranians in response to Arab Muslim domination over Iran. Another group of Orientalists acknowledges the Arab origins of Shia but believes in the influence of Iranian culture on this religious sect. This study, utilizing Quranic verses, Nahj al-Balagha, narrations, historical evidence, and documents, proves that Shia is an essential part of Islam and its emergence coincides with the third year of the Prophet's mission, in parallel with the proclamation of “Say, there is no god but Allah, you will be successful”. This article critically analyzes and describes the works of some Orientalists.

Contrary to the common belief and opinion of Shiites, who believe that the origin and emergence of Shiism was in the time of the Prophet (pbuh) and coincided with the emergence of Islam, a group of orientalists, based their own ideology, consider the Shiite religion as a historical event after the death of the Prophet (pbuh) which emerged during the Saqīfah of Bani Sāʿidah process; and some of them also consider the Shiism to have been fabricated by the Iranians against the Muslim Arabs’ domination on Iran. Other orientalists acknowledge the Arabic origin of Shiism, but believe in the influence of Iranian culture on this religion. The present research seeks to prove the Shiism is the original Islam and its emergence is on the third year of the prophetic mission simultaneous with the slogan of monotheism by using the Qurʾan verses and Nahj al-Balāghah, narrations, evidences, and historical documents. This paper criticizes the works of some orientalists with an analytical and descriptive view.

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

One of the most challenging issues raised by the Supreme Leader is the negotiation with the United States. He was not optimistic about the negotiations, considering the requirements of the Islamic Ummah, and in many cases stated that negotiations should not be held with US for various reasons, including the non-compliance of the United States with its obligations. Given that negotiation and non-negotiation with the United States have far-reaching implications for Islamic society, it is necessary to discuss the Quranic documentation of the Leader’s opposition in this regard, emphasizing the views of American Orientalists. The present study has analyzed the mentioned issue using descriptive-analytical method and referring to the verses of the Quran and referring to the statements of the Supreme Leader and the views of American Orientalists. The findings suggest that the reason for the Leader’s opposition was that the United States and some of its Orientalists have shown over the years that they are arrogant and do not stand with their commitments. As a result, not-fulfilling promise, distrust, threats to national security, and maximum pressure will be the consequences of unconditional negotiations with such stubborn enemies. The revelatory word also states that Muslims have no right to retreat in the face of such enemies, but must stand up to their extravagance and avoid any dependence on them, and rise up to defend the oppressed in order to intimidate them in all areas.

Investigating the sources of the history of Islam is among the interesting topics by the orientalists. However, some of them have ignore this and refer to and exaggerate some fake reports from falsifiers such as Sayf ibn Umar and try to portray a fake and unreal illustration from the Shiite. The main research question here is that what position do Sayf ibn Umar's reports have taken in the westerners' Shiite studies? This writing has investigated and evaluated some orientalists' research and their citations to Sayf ibn Umar reports. It is proven that these research are in contradiction with each other in using Sayf ibn Umar's reports and the influential factors on his historical directions. Thus, orientalists have not acted the same in citing Sayf ibn Umar's reports. They have been doubtful some times and have denied these reports in whiles or have approved them on some occasions. However, they have deemed valid Sayf ibn Umar's reports on the advent of Shiite and accordingly have believed that Shiite ideology has been the cause of division and sedition in the Islamic community. Likewise, they have introduced it as the result of religious change of thought which is affected by the environmental and cultural factors of Iraq.

The Holy Quran, the eternal and civilizing book of Islam, has attracted the attention of Muslim and non-Muslim scholars since the beginning of its revelation, and has been the origin of many scientific works by thinkers. One of these works is the "Encyclopedia of the Holy Quran" edited by Oliverleiman. This work contains more than four hundred entries. "Judgment" is the title of one of the entries by Massimo Campani, whose practical meanings are discussed in the Qur'an and which quotes the concepts of God's judgment and human judgment. His source is mainly the Qur'an and without sufficient reference in all verses, translations and various interpretive sources, only citing the appearance of a number of verses containing the word "ruling" and its derivatives incorrect results such as: ambiguity in the meaning of ruling in some verses and negation Its political meaning is taken at the time of revelation, and based on it, it doubts the political sovereignty of the Prophet. However, due to the authoritative translations of the Qur'an and interpretive views, there is no ambiguity in the meaning of this word. According to ancient interpretations, the ruling of the prophets has two meanings: judgment and their just rule, and the second meaning is necessary for the literal meaning. In the present article, the mentioned entry has been reviewed by descriptive-analytical method and using library documents and resources.

The study of Orientalists' views on Islam is one of the most important issues among thinkers in the field of Qur’anic sciences. The purpose of the present study is to examine the views of the German orientalist Harald Suermann in his article "Early Islam Based on Jewish and Christian Sources", which seeks to prove the influence of Judaism and Christianity in Islam. The method of this paper, which is the result of a research, is based on the library method and is applied in terms of purpose and has a descriptive-inferential nature in terms of the level of analysis. The data were collected through library studies using the Fish tool and answered in the form of discourse. The research findings show that Orientalists seek to weaken the religion of Islam and, using weak sources, introduce their doubts into the religion and then attribute it to the Holy Quran. The result of this research is that Suerman and Orientalists such as Krone and Cook, who explain Goldziher's view, consider Judaism and Christianity to be influential in early Islam and its spread, and introduce Islam as violent and ethnic, which, of course, the verses of the Qur'an and Original Islamic sources refute these statements.

The epoch-making movement of Imam al-Husayn in confronting the Umayyad injustice and his open and resolute refusal to recognize Yazid have since exerted profound impacts on and throughout the Islamic history. As such, his movement has repeatedly been studied by almost all intellectuals, including leading Orientalists. Many of them devoted their academic attention to this unique movement. Based on their works, a great majority of them have barely appreciated, let alone discerned, the truth of this movement, hence interpreted it in their works as a merely political gesture for gaining political power against the rival, opponent party.

Like other topics of the history of Islam, the Prophet's life has been invariably noticed by Orientalists. Studying the Prophet's history with colonial, political, evangelistic, and often with negative and wrong presuppositions about Islam, the Qur'an, the Hadith and the prophet's conduct, they have approached this topic. The main research question is that what presuppositions about the Prophet's conduct have the German scholar Carl Brockelmann had in the first half of the 20th century in writing his book of History of Islamic Peoples and States? Having analyzed the content of this book, the researchers have focused on the negative and skeptic approaches adopted by orientalists which have become more complex and implicit by the pass of the time. Having a counterfactual view, Brockelmann has downgraded the Prophet's position and actions. Therefore, it is essential for Muslim historians to understand the views of Orientalists in order to use these sources more carefully and to take action to solve such problems.

The Orientalism movement officially began to work during the Crusades and with similar goals, bringing remarkable results to the Western world. In such a way that it became the source for many colonies and material and spiritual domination over Islamic lands. The stream of Orientalism can be divided into four periods: the beginning period (12th century) inside the church, the Renaissance period (16th century) that pulled Orientalism out of the church wall, the Renaissance period (19th century), which has a critical approach to its past and endeavors to show him more and more academic, and finally the modern period (20th century) in which Orientalism has pretended to have full academic and impartial prestige. These four periods have been obtained through the historical analysis of the works of Orientalists around the Qur'an and in a general view, it has been concluded that the Orientalist approach has changed from a completely malicious and unfair approach to a scientific, neutral and relatively fair approach; However, the analysis of the Qur'anic works of Orientalists in all periods shows that this stream has never been free from the shackles of malice with the Qur'an, and despite some brilliant works in recent periods, many Orientalists studies have retained their critical and skeptical tone.

The present study analyzes and criticizes the article of jizyah (poll tax) by Paul Hack, an American orientalist in the Leiden’s Quranic Encyclopedia. The author has examined the dimensions of jizyah such as origin, payers, instances and the reason of revelation of the jizya verse and its purpose. This is a matter of jurisprudence.  In spite of the author's commendable report and valuable material in the above article, his writing has also been criticized. He views Jizi's origin outside of Islam, and his philosophy of legislation as one of the substitutes for the financial loss caused by the expulsion of the polytheists from Mecca, and once again a sign of obeisance to the rulers, and ultimately a tax on the preservation of the Islamic faith. He has also called the turmoil in the cases liable to the jizya due to the behavior of one of the caliphs a change in the Islamic rule after the desease of the Prophet (peace be upon him).Due to the necessity of responding to the doubts of the Orientalists regarding the economic precepts of Islam and the insight of Muslims against these doubts, further research has been carried out. In criticizing the contents of this entry, Hack’s claim was criticized about the issue of jizyah in the present day, arguing for the views of Muslim scholars, especially Shiite elders, as well as scholars in the field of Islamic economics, which the author has overlooked.

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.

The Islamic Revolution of Iran that took place in 1979 has been a milestone in the development of Orientalism studies in the Islamic Republic of Iran, both inside and outside the country. With the victory of this popular and religious revolution in a country of particular importance at the regional and international levels, the minds and thoughts of many countries, nations, centers, and individuals have become inclined towards the political, social, economic, scientific, cultural, civilizational, ethical, legal, and religious nature of this revolution. This has led to higher educational and research standards both in terms of quality and quantity. Hence, the type of western studies and research in the field of Orientalism has changed greatly. On the other hand, the government and its interaction with active centers and personalities who were studying about Orientalism in Iran made it possible for better contacts to be established with Orientalists scholars, and thought this, they were able to provide them with more reliable and primary sources. Creating specialized fields (like: the Qurʾān and Orientalists), specialized courses, syllabi related to Orientalism, departments for the study of Orientalism, study opportunities, short-term training, student recruitment, student placement etc. are important ways of developing Orientalism studies. In Iran, some seminary centers (such as the Higher Learning Institute of the Qurʾān and Hadith, the Imam ʿAlī (a) Center for Qurʾān Specialization, the Specialized Training Institute for Exegesis and Qurʾānic Sciences, the International Institute for Islamic Studies, a.

Responding to the vast propaganda, both ideological and cultural, of the westerners and Orientalists against Islam and the Qurʾān is the duty and mission of religious scholars and researchers. Accordingly, the present paper seeks to provide a brief account of the various efforts made by the scholars of the seminary and university professors who have been active since the glorious victory of the Islamic Revolution of Iran until now. These efforts include: teaching lessons where the views of Orientalists on the Qurʾān, hadith, history and theology are critiqued in the academic centers of the seminary and university, organizing international conferences on [the subject of] the Qurʾān and Orientalists, having dissertations defended in the field of Orientalism in the seminary and at al-Mustafa International University, the establishment of a program on the Qurʾān and Orientalists in the Qom Seminary and at al-Mustafa International University, the publication of two quarterly academic journals on Qurʾān and Orientalist Studies, authoring critiques of Orientalism etc.

In recent years, some orientalists have conducted studies on Shialogy (Shia studies) and Shia hadith. The review of the process of these studies shows that they have different approaches in terms of method, attitude, and different dimensions of hadith-related issues, which show their attitudes towards different dimensions of Shia hadith-related issues. Some of these studies are about the Shia hadith resources, the review of which shows their different approaches, including publishing approach and correcting Shia hadith books, descriptive bibliography, methodological approach of hadith collections, and comparative studies approach. Using a descriptive-analytical method and searching many studies by orientalists on Shia hadith, the present paper reviews those related to Shia hadith resources, recognizes their approaches, and criticizes some of their view.