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

Scientific interpretation of Quran is one of the interpretive methods that has gained attention from Quranic researchers in the contemporary era. Analyzing and examining the foundations of this interpretive approach is necessary because many criticisms of the scientific interpretation method are based on judgments about the beliefs and practices of believers in scientific interpretation. Acceptance or rejection of these foundations will determine the interpreter’s enthusiasm or aversion to this interpretive method. Orientalist thinkers are among those who have engaged in evaluating the foundations of scientific interpretation. Some have criticized and denied these foundations, while others have deemed them valid and accepted scientific interpretation of the Quran. Studying and analyzing the perspectives of Orientalist scholars indicates that the second group, referred to in this article as positive Orientalists, believe in the conformity of Quranic teachings with actual benefits and harms and the possibility of empirically testing some scientific knowledge in the Quran, thereby negating any conflict between the Quran and science. They consider the utilization of scientific knowledge in the Quran as an undeniable necessity and present scientific findings as a means to better understand the Holy Quran. This group attributes the past Islamic scientific and cultural civilization to Quranic teachings and emphasizes the Quran’s responsiveness to the needs of contemporary and future humans. Another key foundation of scientific interpretation for this group is the consideration of the scientific miracles of the Quran, which has been remarkable for some Orientalists and has led to their insight.

As a necessity in any society, the pecuniary interest is certain and inviolable. In addition to the emphasis of the Holy Law on supporting disabled and disabled people who do not have the ability to protect their property and know the interests of their affairs; Intellectuals, social reformers and legal scholars are also aware of the importance of the issue in every society and pay special attention to the proper implementation of protection for the imprisoned. Due to the fact that the management of the property and interests of minors, madmen, non-reshid persons, etc. has different aspects and includes many examples. Sometimes it happens, however, guardians, legal guardians, judicial authorities involved in financial affairs, etc., in financial and non-financial affairs, come across cases where two interests are placed against each other, to determine which of the conflicting matters From the Shari'a, moral and legal point of view, it is against financial gain; There is no specific rule. In this regard, there are shortcomings and abridgements of the laws, and the decisions of guardians, guardians or legal guardians may be contradictory in different cases, which is not compatible with justice. In this research, we will analyze the issue by examining the "expediency of prisoners in Quranic studies and law".

Theorizing in the humanities is closely related to methodology. From this perspective, the interaction of Qur'anic studies with new methods can lead to the emergence of new theories in the field of Qur'anic research. Exploration of the qualitative methodology of Quranic studies and specifically the method of contextual theory, answers this question.What is the process of applying the qualitative method of contextual theory in Quranic research? To this end, the steps of this method are outlined in the case study "Barriers to Social Justice in the Quran" to answer this question.What are the barriers to social justice in the Qur'an based on grounded theory? Individual and collective In the category of the existence of the spirit of evasion of justice by enumerating concepts; Rape, abandonment of social protection, theft, increase in unfair arbitration, escape from jihad And the category of culture of oppression has been achieved by enumerating the concepts of misguidance, division, spreading anomalies and friendship with infidel warriors.Which has been analyzed in a continuous and interrelated interaction and has formed a pattern of obstacles to the realization of justice and has drawn the conditions under which justice has changed discourse as an ideal and a dream of nowhere.

Examining the methods of Quranic studies by Orientalists is one of the most recent topics in the field of Quranic studies. Gerald Hawting is a contemporary British orientalist and a continuation of Wensbrough’s controversial ideas. In this research, the most important methods of his Quranic studies are briefly discovered, explained and analyzed. The most important method of Hawting’s Quranic studies is historical criticism, whose sub-branches are literary criticism, content criticism, and source criticism. Being influenced by post-modernism and the lack of convenient practical results are among the most prominent criticisms of the historical critical method and its sub-branches. Hawting’s methods of studying the Quran are influenced by the common intellectual and scientific foundations in the West, especially his teacher Wansbrough and the criticism of the Bible. Since Hawting has considered the Quran as a human text, he has imposed on it methods compatible with the materialistic and specific worldview of human texts

Andrew Rippin was one of the famous Western scholars whose Qur'anic and interpretive studies have had a great impact on Western Qur'anic studies. He has authored many books and articles in the field of Quranic sciences, commentary and hadith. Considering that the researcher's principles have a great effect on his method and cause certain biases in his works, in this article, the principles of Ripin Qur'anic studies were considered. In the Qur'anic studies, Ripin believes in propositions such as that the Holy Qur'an was compiled two centuries after the death of the Holy Prophet (PBUH), that the Qur'an was taken from the Testaments, that the Qur'an was written in a sectarian environment, that the Qur'an was taken from Mesopotamian civilization. Some concepts of the Qur'an are metaphorical, which has led Ripin to study in order to prove these principles and assumptions, which are shown in his works in this article.

Some orientalists have examined the miraculousness of the Qurān. John Edward Wansbrough, the outstanding American Qurān researcher is one of them. In his discussion of the miraculousness concept, Wansbrough first refers to Ibn Qutayba’s typology of the prophets’ miracles in general and the status of Moses (a) in particular. Examining the concepts of the terms such as “kitāb,” “kalima,” “kalimāt,” “kalama,” “kalāmullāh,” and “qawl” – which are deemed by him as related to miraculousness – he links them to the revelations made to Moses (a) or the teachings of the Old Testament (e.g., the order of creation or the implied description of the Divine Will). He takes the word “kitāb” in the verses with clear dialectic content to mean “sulṭān” and emphasizes the difficulty of identifying the word “kitāb” as the Qurān. He then introduces the verses on the necessity of the existence of the Bible (i.e., the necessity of having the written confirmation of the Divine Book) as a reflection of the Judo-Christian controversy, and in addition to “kitāb,” interprets some applications of the terms “kalimāt,” “kalāmullāh,” and “qawl” as the Qurān. Next, he attributes the phrases “naṣīban min al-kitāb,” “tafṣīl al-kitāb,” and “kalama” to the revelation onto Moses (a), and exclusively attributes the juxtaposition of “nubuwwat” and “kitāb” or “al-kitāb,” “al-hukm,” and “al-nubuwwa” to the Judaists and refers to the encounter between Ka‘b and ‘Umar. He also interprets five out of nine cases of the use of the term “kitābullāh” as order and command. Finally, he maintains that the terms “kalimāt,” “kalima,” and “qawl” are also used to express the Divine Will and are similar to the implied reference to the Divine Will in the Old Testament or the order of creation. This study investigates Wansbrough’s evidences taken from the Qurān and the Testaments, and evaluates his views using an analytical-critical approach. The examination of Wansbrough’s stance to the miraculousness of the Qurān reveals that the doubts he casts are fruitless efforts to question the miraculousness of the Qurān.

Identifying the relational aspects of "Quranic studies" with the topics of "linguistics" is important from several points of view. First, because Quranic studies have a variety of methods, so different research methods, including methods of linguistics and linguistic analysis, are effective in Quranic studies. Secondly, the Qur'an is a linguistic text and has been revealed in the form of words, so like any other text, it can be the subject of the study of linguistics. Therefore, the Qur'anic scholar must determine its relation to the science of linguistics and use them in Qur'anic studies based on the efficiency of linguistic science methods. Based on the findings of the present study, which has been done by the method of conceptual analysis and library studies, it can be said that a major part of the studies related to the Qur'an can be categorized in linguistic studies. Because the Qur'an, apart from its revelatory aspects, is a linguistic text and a category of verbal speeches. There is also a two-way interaction between Qur'anic studies and the field of linguistics. That is, both Qur'anic studies can be the subject of linguistic research and theories, theories and achievements of linguistic knowledge can be used in understanding and interpreting the Qur'an.

According to Wansbrough, the Qur'anic canon is the result of the juxtaposition of “prophetical logias” that appeared due to the sectarian requirements in various communities and were organized following the socialization process using a limited number of rhetorical rules. The verses related to “Shoaib's mission”, “the description of the four gardens of Paradise” (Al-Rahmān: 46-76) and “the story of Ja’far and Najāshī” are examples of “prophetical logia”. Denying the historical authenticity of Shoaib's story, emphasizing the allegorical function of this story and adapting some of its themes from the Testaments, emphasizing the compilation of the verses 62-76 (description of the second two gardens) before verses 46-60 (description of the first two gardens), insisting the imaginary report of the emigration to Abyssinia and Ja’far's conversation with Najāshī, the fabrication of the verses related to this story and its adaptation from describing the necessities of the new religion in the words of Christian missionaries, are Wansbrough's claims about these three examples. Since he has studied the issue with the method of literary analysis, this article also uses the same method to evaluate his views.

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.

Those prophets of independent revealed book and Divine religion are known as ululazm prophets. The prophets Noah, Abraham, Moses, Jesus and Mohammad (a) are called ulul-azm. Orientalists have studied Noah, Abraham and Moses in the holy Quran. This paper studies their views critically. Though the subject of the paper has been centered on, in this paper, the views of Muslim scholars are brought into consideration. As shown in the paper, orientalists have studied the subject in detail; yet, their mistakes in the field show that they have not referred to all pertaining sources. Their reliance on some weak traditions has led them to the view of the prophets` not being pure.

Achievement an interdisciplinary study needs congruence between Disciplines involved in ýresearch. Such studies are necessary to establish three species congruence.Methodological, ýlinguistically and Epistemological congruencies are three Necessities that create integration in ýinterdisciplinary study. Sample-based survey of Part of interdisciplinary research in the field of ýQuranic Studies, propose three methodological necessities for establishing methodological ýcongruency:1- Using methods that have been accepted in its scientific discourse;
2- Displaing the ýexact meaning of the methodology used and expression the differentiate of the method used;
3- ýOrganic using of methods instead of mechanical one which could improve the integration ýprocedure and catalyze of new achievements in research. Indubitable Achieving these three ýNecessities can leads the interdisciplinary study to create common language and to establish an ýinterdisciplinary dialogue that leads to problem solving and a better understanding emerges ýobtained

Among the main characters of contemporary knowledge in the field of Quranic researchers are Allameh Tabatabai and Ayatollah Maarefat, which remains works of them has been responsible for many of the Quranic issues. Since the Quranic knowledge are organized from various sciences, this study try to compare the opinions and views of the two great scholars in some issues (“Nasekh and Mansokh” and “Mohkam and Motashabeh”) by descriptive - analytical and the library method.  By examining the views of these two men, clarify that both of them accepted thd “Naskh” in Quran with its true meaning, In addition Ayatollah Maarefat by bring up the “Naskh Mashrot” gains a general rule (all the “Nasekh and Mansokh” are mortgage in special case and indicating interest)  And by offer the “naskh Tamhidi” he analysis and explain a lot of Qur'anic isusues.  About the “Mohkam and Motashabeh” both scholars have similar views, So that both scholars believe that the “tashaboh” in Quran with tha absolute meaning that don’t understood, does not exist in the Quran, however The Ayatollah Maarefat has more innovation than Allameh Tabatabai in expression and understanding of this topic.

During recent century, emergence of religious innovation and reformation aimed at for returning to Quran has initiated new discussions about religious thoughts, Quranic studies and interpretation of the Holy Quran. What makes this period distinct from the others lies in the emergence of novel approaches in religion and commentary of the Quran. Meanwhile, eclecticism, especially in Iran, has had significant influence on religious thoughts, and Quranic studies and interpretation. This paper deals with the genealogy of eclecticism and analyzes its changes. Therefore, providing a clear definition of the stream, its background and context have been explained. Then, with giving clear examples, its apertures of influencing religious innovation and Quran commentary have been shown and finally, three major cases of the stream introduced briefly and classified during the recent century in Iran. Criticizing the despicable eclecticism and discerning it from reasonable innovation, it is hoped, on the one hand, to prove that the acts of the alleged eclecticism are deficient against systematic innovation and. on the other hand, to help the accelerating process of Quranic studies and increasing enthusiasm in Quran commentary so that the researchers, Quran scholars and young commentators would not be entrapped by “innovative and hidden cases eclecticism”.

Study of Islam has always been a major concern of orientalists particularly Christian and Jewish ones, the holy Quran being the most important in their Islamic topics. The present article seeks to respond to the following question: What is the principal approach of orientalists in Quranic studies? To find an answer, the article traces the roots of non scholarly approaches in the works of western Quranic scholars, explaining the causes of their emergence in orientalists works. From the very beginning, the principal approach in orientalists’ Quranic studies has been rejecting and falsifying the Quran. In spite of glimmers of promising developments in western approaches towards the Quran in the second half of the 20th century, the denial -oriented approach is still there. The only difference is that the new works are authored in more concealed and more delicate forms.

What follows is the Persian translation of an article which has been published as the introduction to the French Dictionary of Quran. This dictionary is written for the western general readership. The aim of this article is to make the non-expert readership familiar with the history of the Quranic text and its development in its historical context. What makes this writing remarkable for Iranian expert readership is the coherent and comprehensive picture it offers of the attempts made by the western scholars for the past one century and a half. Based on different methods and orientations, the attempts of these scholars have been to put forward a coherent theory of the history of the Quran which is aimed to have the utmost consistency with historical accounts. The most important characteristic of this article is its coverage of the three Germanic, French, and English-speaking arenas which provides the readers with an overview of the researches carried out by western scholars.

In this article I will focus upon authors who have suggested basic methodological challenges to the assumptions of Wansbrough's approach to the Muslim interpretative tradition found in part IV of his book, Quranic Studies. A common objection arises to Wansbrough's insistence on having textual evidence for historical claims and his seeing those texts which do provide historical evidence as complex expressions of several generations of editors. Two works, one and article by Issa Boullata and the other, a book by C.H.M, Versteegh, will be dealt wilh in some detail in this paper in order to clarify the issues which are at stake.