نشریه مطالعات تاریخی قرآن و حدیث
سال هفدهم شماره 1 (پیاپی 49، بهار و تابستان 1390)

In the field of Quranic exegesis, one of the approaches increasing in the last Century is adaptation of Quranic stories with historical events on the basis of traditions. This approach is arisen from evolutions concerning the understanding of history in modern age and from their challenges with the orientalists. In this article it is chosen the story of Ashab al-Kahf as a common narrative between Muslims and Christians and a suitable ground for adaption with the facts of Roman history.Here on the basis of specific components of the story and examining every component in comparison, the study leads to show that the tyrant who was in the time of Ashab al-Kahf cannot be Decius according to Qur’an, in spite of the consensus existing between Muslim and Christian traditions. Finally the article goes to conclusion that a radical trend to make Quranic stories adapted with historical facts on the basis of traditions, can lead to misunderstanding of Quranic content.

Ideas and ideological principles are elaborated and presented in various ways. For instance, a romantic poet makes use of the words that, while diverging from reality towards ideals, carry a special meaning which can imply colors, movement and emotions. This technico-artisitc approach is a novel reflection of thought and world knowledge. The same situation comes true with respect to the interpretation of the holy Quran. Each and every interpreter embarks on translation and interpretation based on his own mentality and idealogy. Here, linguistc-syntactic interpretation, which is among the best known examples of mental and ideological paradigms, takes its direction based on ideological schools of thought. In other words, in the interpretation of the holy Quran linguistc-syntactic structure is defined based on and has its roots in the ideologies. This article is an attempt to present two samples from the holy verses within Mutazelah ideological and speculative framework. The article then aims to seek the ways throuh which linguistic-syntactic interpretations are made.

The holy Quran is accepted by all Muslims as the most significant religious epistemological resource. However, when referring to the same verses, Muslims come up with various ideas and understanding to prove and accede what they have in their minds. As one of the most important literary figures and interpreters who relies on Salafi verbal principles, Alossiattempts to keep in line with and prove his own verbal framework and in doing so he adheres to lexical and spiritual evidences in order to uncover and establish the truth with regard to the verses pertaining to God’s attributes. Referring to Salafi verbal principles, the present article is an attempt to illustrate the possible impact of such principles onAlossi’s interpretative inclinations and the degree of reliance on his own method of verbal principles.

Arabic syntax is layed down on (certain) principles and is quenched by the holy Quran and original Arab prose and poetry. However, the question which might cross mind is the place and the significance the Prophetic Hadiths have in the syntax; the Propphet whose notable speaking abilities and eloquence is confessed by everyone. When the holy Prophet passed away, compiling and composing the Hadith was banned by the Caliphs and the science of hadith received a fatal and irreparable damage. Much of the speech of the Prophet was either restated and narrated or lost its verbal authenticity for further syntactic argumentation. This article is an attempt to have a critical analysis of the theoretical foundations of making references to Hadith and to present extracts from Hadiths in the remaining early books on syntax.

As of mid-19th century, some western scholars and orientalists have been attempting to prove that Qur’an is written and composed by Prophet Mohammad PBUH. Beginning 20th century witnessed a new inclination by еру new generation of orientalists towards еру rejection of such notion. These orientalists believed that the holy Qur’an is not composed by the Prophet and that has gradually taken form and developed throughout the first and second centuries after Hijra. Scholars from both paradigms have put forward their viewpoints, the ideas which are beyond the scope of this article. The scholars in the second group maintain that there are some mistakes in the text of the holy Qur’an that are caused by the manuscript writers. James A. Bellamy is among such scholars who have written articles on this issue. This article, while discussing Bellamy’s viewpoints, is an attempt to critically analyze his views on the word hasabo in “Indeed, you [disbelievers] and what you worship other than Allah are the firewood of Hell. You will be coming to [enter] it” (Prophets/98).

Famous Japanese Islamologist, Toshihiko Izutsu, is renowned for his invaluable worksin the field of Quranic research: God and Man in the Quran and Ethico-Religious Concepts in the Quran.By shifting the attitude on the meaning of Quranic expressions and concepts, Izutsu made considerable progress in semantic studies of the Quran, more specifically because he based his studies on semantic knowledge. In God and Man in the Quran, Izutsu attempts to pave the way for the Quran to speak out for itself and interpret itself. Therefore, through using longitudinal semantics, Izutsu investigates the development of ideological concepts of the Quran in genral and the concept of Allah in particular.

The word Logos (literally, word) has taken on various meanings throughout history starting from earliest philosophers of the ancient Greece to the first century and all over the era in relation to the old testement and Christian theology. Logos has been used with reference to Jesus Christ PBUH in the Bible and the holy Quran. Kalema (literally, word) is a guiding principle in Christian theology and has a high status in the Christian doctrine of the Trinity. Interpretations maintained by this principle in the world of Christianity have always been the locus of attention among Chritian theologists. In the meantime, Kalema has opened new doors in Quranic studies and exegesis by Muslim scholars and mystics, specifically with respect to the concept of the perfect human in Islamic mysticism. This article is an attempt to present a historical overview of this word and provide a comparative analysis in Islam and Christianity, especially the Quran and the Bible.

Sourabadi’s Interpretation of the holy Quran is one of the oldest and most complete interpretations of the Quran. The work is written in the 12th century, is in simple prose and has a plain diction. Sourabadi’s Interpretation of the holy is of paramount significance among scholars in the field as there are different versions of the work and one may find a lot of summaries prepared based on this interpretation. Besides, there are numerousnovel Persian words and expressions that are coined by the writer as equivalents for the Quarnic words and concepts. The use of Persian language capabilities in the construction of inflectional and derivational morphemes and extensive application of prefixes as well as the interpretation of meaning through the use and formation of innovative affixations and the artistic use of prepositions are among the special features of Sourabadi’s Interpretation. Such brilliant qualities add to our knowledge and understanding of the Persian language at the time and gives invaluable information about traditional explanation and interpretation of texts in Iran. Use of simple prose with a plain diction,availability of scientific information on composing exegeses, provision of appropriate analogies, presence of Sufi ideologies are among other thought provoking features of this literary work.