نشریه قرآن پژوهی خاورشناسان (قرآن و مستشرقان)
سال شانزدهم شماره 1 (پیاپی 30، بهار و تابستان 1400)

The Orientalists’ movement of Quranic studies from the 12th century onwards has had three distinct periods; the first concentrated on the critique of the Quran, the second one accompanied by a colonial and evangelical movements, and the third had a scientific mask. “The Contemporary Interpretation of the Holy Quran” (The Study Quran) in recent years by several American orientalists and edited by Dr. Seyyed Hossein Nasr in eight volumes as the first volume (including Surah Hamad, Baqarah, A’le-Imran) has been translated into Persian and published is included in the third category. The methodological critique of this work is discussed in this article. First, the strengths of this work, including: the original English language [not translation] and its fluent translation and defense of the revelation of the Quran, are expressed here, then dealt to criticize the principles, interpretive method and mystical approach, as well as the authors’ positions on religious pluralism, diluting verses against Judaism and Christianity and darkening the verses of Ahl al-Bayt (A.S), the Shiite view and the miracle of the Quran. Finally, this book has been considered as the cause of the abandonment of the Quran in the current era, especially in Western societiesIn this article, the methodological critique of this work is discussed. First, the strengths of this work, including: the original English language and its fluent translation and defense of the revelation of the Qur'an, are expressed, then criticizing the principles, interpretive method and mystical approach, as well as the authors' positions on religious pluralism, diluting verses against Judaism and Christianity. Also, the verses of Ahl al-Bayt, the Shiite view and the miracle of the Qur'an have been diminished. Finally, this book has been considered as the cause of the abandonment of the Qur'an in the present age, especially in Western societies.

One of the most important duties of commentators is to provide an interpretation of the Qur'an in every era that, while not deviating from the original Islamic path, can offer persuasion to the contemporary world and effective preaching in the international community. In this regard and with the same purpose, a book entitled “The Study Quran” has been compiled in English in the West based on the mystical tendency and the approximation of religions and denominations. The Persian translation of the first volume is entitled “Contemporary Interpretation of the Holy Quran”. Due to being a recent work and sensitivity of the subject, the current article is one of the first studies that has dealt with its methodology and critique with a descriptive-analytical method focused on the study of text-based contemporary interpretation. The results of the present study indicate that the mentioned work did not use a single and steady interpretive method throughout the text; There is also an immethodical use of narrations and in some parts of the text, there is a disregard for Shiite principles. The present research, rejecting most of the claims of the editor-in-chief in the introduction of the book, enumerated the weaknesses for “The Study Quran”; of them,: the authors’ incompetence for ijtihad in selecting and writing the commentary is unknown, the commentary method is not clear, the narrations of the Ahl al-Bayt are ignored and religious pluralism is tolerated; Also, the title “Contemporary Interpretation” was not recognized as a suitable title due to ambiguity in regarding interpretation and the distance between the text and the contemporary adjective.

“The Contemporary Interpretation of the Holy Quran” [= “The Study Quran”] is the work of a group of Western scholars, edited by Seyyed Hossein Nasr, which has been translated into Persian by Insha Allah Rahmati under the supervision of Mustafa Malakian. The first volume consists of three Surahs of Fatih al-Ketab, Baqarah and Ale Imran:In addition to mentioning the most important strengths of this book, the author of the present article has reviewed the formal-structural problems and especially the content disorder of this book in a descriptive-analytical method. The most important drawbacks of the book can be introduced as following:- Incorrect naming of the book (by the translator) - Selecting of non-specialist colleagues for the interpretation of the Quran - Lack of a clear definition of “traditionalist school” [= “perennial philosophy]” and “contemporary” - Mentioning some very unlikely possibilities without documentation - Citing and testifying to some weak and fabricated narrations - Defending religious pluralism. - Lack of explanation of the important miracle dimensions and aspects of the Holy Quran, including literary miracles. - Refusing to accurately interpret the political and social verses of the Holy Quran. - Failure to answer the doubts related to the miracles of the prophets and the issue of predestination. - Marginalizing the views of Shia School of thought. As a result, such an interpretation, first published in the United States by some Westerners under the supervision of a Shiite scholar in English around the world, needs to be seriously edited methodically as well as content if it is to reflect the true and accurate meaning of the Quranic verses in various dimensions.

“The Contemporary Interpretation of the Holy Quran” [= “The Study Quran”] is one of the latest Quranic researches in the West, entitled “The Study Quran” was published in 2015 in San Francisco, under the editorship of Dr. Seyyed Hossein Nasr. Given that this interpretation has been written in the Western world, it is important to critique it and pay attention to the interpretive method of this exegesis. Although the title of the translation of this commentary is “The Contemporary Interpretation of the Holy Quran”; but this interpretation cannot be considered as a modern and up-to-date commentary on the Holy Quran. This research uses library resources [= desk research] and descriptively-analytically to examine the methodology of this interpretation. The results of the research indicate that this exegesis has used the traditionalist [= Perennial Philosophical] method to cite the quotations of the earlier commentators of the two major Islamic sects [of Shia and Sunni]. The most important characteristics of social interpretation of the Quran are: paying attention to the verses of the Quran to solve social problems, applying Quranic teachings and appropriate answers to eliminate the social doubts, paying attention to the pedagogical teachings of the Quran, using a clear and all-understandable expression, paying attention to rationalism, paying attention to authentic sciences in interpreting the verses of the Quran, refraining from interpreting the ambiguities [mubhamat] of the Quran, avoiding the wide range of theological, literary, jurisprudential debates and differences in recitations [qira’at], avoiding the forged narrations and Israelites; This exegesis has adhered to only three characteristics i.e. using a clear and all-understandable expression, avoiding the interpreting the ambiguities [mubhamat] of the Quran, and voiding the wide range of theological, literary, jurisprudential debates and differences in recitations [qira’at]. Hence, such an interpretation with a traditionalist [= Perennial Philosophical] approach, contrary to the title of “contemporary”, causes the neglecting of the Quran in the Western world and prevents the pedagogical, guiding, and social teachings of the Quran from the lovers of Quran in the Western world.

The Quran and Sunnah are the most precious celestial assets that have given us the divine words and messages in order to lead our caravan to the desired perfection and to prepare us to face the truth. A correct and complete understanding of the teachings of the Quran requires the tradition of the Prophet and the Ahl al-Bayt (A.S). The interpretive narrations of the Ahl al-Bayt (A.S), which are equal to the Divine Messenger’s words in explaining the verses of revelation and are the ground for considering all its meanings from the Divine Messenger of God for the Leading Commentator, Ali (A.S) and the educated of the school of revelation have been focused by the of Islamic thinkers and commentators. “The Contemporary Interpretation of the Holy Quran” [= “The Study Quran”] is one of the works on behalf of Traditionalism [=Perennial Philosophy] which, according to Seyyed Hossein Nasr, has not been compiled based on of the Western Orientalists or Westernized intellectuals’ researches. Unlike other Orientalists’ works, it is based on the understanding and perception of the interpretation of revelatory verses in the text of intellectual tradition and Muslims’ spirituality. This research with descriptive-analytical research method and referring to the written religious sources and interpretations of the two major sects, seeks to investigate how this interpretation interacts with the position of the Ahl al-Bayt (A.S) and usage of their comprehensive interpretive narrations in order to understand and percept the meanings of revelation. The findings of the research indicate that the narrations of the two major sects have been neglected in expressing the virtues of the Ahl al-Bayt (A.S) in the interpretation of some verses, and the interpretive hadiths of the Ahl al-Bayt (A.S) have not been used as much as the narrations of other Companions and Followers [Tabi’een] and achieving “The Contemporary Interpretation of the Holy Quran” [= “The Study Quran”] the teachings of revelation is facing with lack as these some parts teachings which are the mirror of the divine manifestation are located only in the pure heart of the infallible ones and are manifested in their words and conducts.

The Orientalist researchers of the Quran have compiled a lot of works in order to interpret the Quran, but the complete interpretation of the Quran by Muslims in the West is very limited. One of the worthy research works is the book of Tafsir “the Study Quran”, written by Muslims either living in West or are native; which is being translated into Persian under the title of “The Contemporary Interpretation”. One volume of which has been published till now. Of course, in the current critique, the original book, which is in English, has been considered, not its [Persian] translation. So, in any part of the critique, we will not mention its [Persian] translation nor will refer to it. In addition, the critique is related to the interpretation of the Perfection [Ikma-e-Din] verse. While the first volume has been translated, there are few volumes remained yet to reach Surah Ma'idah and the verse of perfection. The choice of interpretation of the verse of perfection from the above exegesis will be mentioned forth. This interpretation, in addition to having advantages and strengths, also has considerations remarked forth in this research.

“The Contemporary Interpretation of the Holy Quran” [= “The Study Quran”] is written in a Christian environment. In the Holy Quran, the principle of the religions of Judaism and Christianity is discussed and Moses and Jesus are considered as the divine prophets. The Torah [= Old Testament] was revealed to Moses and the Bible [= New Testament] to Jesus while Quran has criticized the behavior and thoughts of Jews and Christians, especially criticized the Jews’ actions during the time of the Prophet of Islam (P.B.U.H.) and has excommunicated them in some instances. “The Contemporary Interpretation of the Holy Quran” [= “The Study Quran”] edited by Seyyed Hussein Nasr have biasedly justified Judaism and Christianity in the contemporary era and has justified or covered up some of their false beliefs and ideas. The current article criticizes some of the biased views of this interpretation in dealing with the People of the Book [Ahl al-Kitab]. The religious pluralism accepted in this exegesis is severely criticized by the commentators and verses of the Quran and Islamic narrations. The non-distortion of the Bible which is affirmed by this exegesis has been rejected for many reasons by the verses, hadiths and views of the commentators. The Holy Quran considered the issue of Trinity as a cause of disbelief which in common in contemporary Christianity or there is no plausible justification for it and also considering temporary Hellfire for the Jews is quite different from that of the getting some Muslims out of hell.

The protection and safety of the Holy Quran from distortion is one of the most important topics in the Quranic sciences. In addition to it, the distortion of the Bible and the explanation of its type is also one of the important issues among Quranic researchers. The importance of determining its type is in the sense that if the semantical distortion of the Bible is proven, the idea of protection of the Holy Quran, like other holy books, will be proven. Meanwhile, the viewpoint of the authors of the book “The Contemporary Interpretation of the Holy Quran” [= “The Study Quran”] in refuting the verbal distortion of the holy books, makes the issue even more important. The research method in this article is analytical-descriptive with a critical approach. Research findings indicate that contrary to the opinion of the book’s editor-in-chief, the Bible, in addition to being semantically distorted, has also undergone verbal distortion throughout its history. While the author’s claim is in accordance with the meaning of the verses of the Holy Quran and the understanding of the commentators is no other than that; Therefore, the documents and interpretations expressed in the above book are also false and distortable.

Revelation in Islam is the main basis of religious teachings and is the source of all human sciences, wisdom, and guidance. Being revelatory of the Quranic text is one of the important issues of revelation and according to the Muslims, the only source of revelation and verses of the Holy Quran, in word and meaning, is Almighty God. One of the suspicions of orientalists regarding the text of the Quran is that it is not revealed from God and they express this suspicion in different ways. Some orientalists consider the Quran to be derived from Jewish and Christian culture as well as the content of their books. Parts of it are taken from the same geographical area and social, religious, and cultural life of the Arabian Peninsula, and the other parts are taken from Judaism and Christianity and the beliefs and customs of other nations. Thus, they deny the revelation of the Quran and mention various non-divine sources for it. But the historical evidence and verses of the Quran indicate that Quranic revelation is based on the power of the unseen world and that the Prophet (P) did not interfere in it.

The present study examines and criticizes Goldziher’s views on the issue of comprehensiveness and universality of the Holy Quran. He considers the idea of the spread of Islam after the revelation and invitation of the Prophet (P) to be limited to Saudi Arabia and the scope of reciting the Quran to the Arab tribes. According to Goldziher, the prophetic mission was not motivated by globalization from the beginning, and the idea of spreading Islam is related to the efforts of future Muslims. Since he believes in the role of the Prophet (P) in compiling the text of the Quran, and the influence of the Quran on the culture of the time, he criticizes the comprehensiveness and universality of the Quran. His influence on the Jewish presuppositions and thoughts of Theodore Noldeke, who also pays little attention to Shiite sources of criticism of his method of work. Based on the verses of the Holy Quran, narrations and historical evidence, the contradictions of Goldziher’s views have been explained. The research method is descriptive and analytical.

The entry “Adam (A.S.)” written by “Johannes Pedersen”, an orientalist, is published in the Encyclopedia of Islam. This paper criticized and evaluated the mentioned entry having this aim that examining of the orientalists’ works on religious teachings, especially Quranic issues will provide to some extent the non-Muslim thinkers’ intellectual horizon for Muslims. Criticism and evaluation of the mentioned works also provide the ground for the public opinion to get acquainted with pure Islam [indirectly]. In this entry, the author first referring to the Quranic verses, has expressed Adam’s creation, God's negotiation with the angels and the command to prostrate to Adam, Satan's refusal of God's command, Adam and Eve’s disobedience and then their “Fall” from paradise [to earth], and then has explained the story of Adam (A.S.) citing the Sunni interpretive and historical narrations, and especially Orientalists’ resources. The findings of the research indicate Pedersen’s lack of scientific proficiency and expertise over Islamic resources - including Quranic verses and authentic narrations - on the story of Adam (AS) and as a result represent his incomplete and incorrect understanding. Lack of comprehensiveness in citing Quranic verses, lack of structural arrangement in the titles of the entry, being affected by the Israelites, superficial comprehension and lack of analysis, not paying attention to the impossibility of Quran’s distortion and limited reference to the main sources are the most important critiques of Adam's entry and the viewpoints expressed in it.

In recent decades, the people of the world have witnessed the appearance of terrorist and jihadist groups, that each of them has somehow challenged the issue of jihad, the apocalypse and the events of the end of the world with the Islamic suffix and the spread of non-human actions. These actions have provided the ground for extensive Islamic researches by western scholars, so far as that some scholars have pay attention deeply to the close relationship between these three topics. David Cook is one of the well-known specialists in this field who has written several books and articles on “jihad”, martyrdom and apocalyptic literature and believes that there is a direct and strong connection between these issues. This article seeks to investigate the viewpoints of David Cook about the relationship between “jihad” and apocalyptic literature in a descriptive-analytical method by the critical approach. Cook thinks that the belief in the imminent end of the world is the principal factor of the spread of Islam and the conquests of Muslims; because without this final date in mind, it would have been difficult for Muslim fighters to participate in the war and endure its problems and suffering. Indeed, the basis of this kind of thinking is the verses of the Qur’an about the imminent end of the world and some traditions. On the one hand, the present study indicates that the origin of such a viewpoint is to have a superficial and selective approach in reasoning to verses and hadiths, and on the other hand, to adopt the presumption of belligerence and violence nature of the doctrine of “jihad” in Islam.