نشریه قرآن پژوهی خاورشناسان (قرآن و مستشرقان)
سال هجدهم شماره 2 (پیاپی 35، پاییز و زمستان 1402)

The status of women’s values in the Islamic religion is highly emphasized, particularly in Islamic sources, especially the Quran. The Quranic ideologies of Imam Khamenei (May Allah Prolong His Life) in the realm of the value system of women, as an interpreter, scholar, and leader of Shia Muslims worldwide, hold significant importance. However, the position of women, their rights, and their freedoms is also a challenging and debatable issue in human societies, both in the West and the East. Therefore, clarifying the status of women’s values in Islam and the Quran concerning women’s position in Western culture, relying on the views of Orientalists and the Quranic ideology of Imam Khamenei (may he be preserved), holds substantial importance in revitalizing the actual position of women in human societies. This research was conducted using a descriptive-analytical method, aiming to clarify the status of women’s values in Islam and Western culture (based on the views of some Orientalists and the Quranic ideology of His Eminence “may he be preserved”). The research findings include: 1. Equality and parity in principle and creation in Islam and its comparison with Western culture; 2. Equality in human rights in Islam and its comparison with Western culture; 3. Equality in the value system and responsiveness in Islam and its comparison with Western culture.

Following feminist movements and the advocacy of women’s rights, Orientalists have reinterpreted sacred religious texts, including the Quran and Islamic texts, regarding topics such as the social, political, and economic status and rights of women, including issues like women’s creation, guardianship, polygamy, and hijab, from the perspective of the Quran and the Prophet (PBUH). Although there are differences of opinion among them, the dominant intellectual trend among Orientalists considers the Quran as a text that revives women’s rights and devoid of any gender bias, male domination, or derogatory views towards women. They strive to eliminate male dominance over women by any means possible, with or without proper religious research methods. Orientalists believe that translations and male-dominant interpretations contradict the gender equality system in the Quran. They often believe that the Quran and the Prophet (PBUH) approve of women’s presence in all social, political, and leadership dimensions. However, they commonly believe that the Quran lacks explicit verses about hijab, attributing the concept to interpretations. One of the reasons for the misunderstanding by some Orientalists is their lack of access to Shiite scholars’ opinions and sources. Therefore, explaining the perspectives of some scholars, such as the high-level thoughts of the Supreme Leader, seems essential. His Eminence believes in a noble view of women in Islam, stating that Islam, in accordance with human nature, refers to women as delicate flowers and men as the guardians, not implying women’s submissiveness but rather advocating necessary cooperation and mutual participation in life while observing moderation. Additionally, he advocates for women’s independent financial rights and emphasizes the necessity of active participation of women in various social, political, scientific, and other dimensions, provided they maintain the hijab, considering it a means of preserving and protecting women’s dignity rather than a sign of their backwardness. The Supreme Leader opposes polygamy and advocates for reconsideration and revision of some jurisprudential views concerning women. Thus, familiarizing oneself with these opinions can eliminate many ambiguities about Islam’s approach to women. This article, written using a descriptive-analytical method, not only clarifies and critiques Orientalists’ opinions but also presents the views of the Revolution’s Leader as a decisive discourse and a corrective of opinions.

Self-referentiality or self-documentation in the Quran implies that the Quran itself refers to questions and provides answers and clarifications. In other words, certain ambiguous concepts or points in the Quran are clarified by reference to other verses or the context of the verses. Olivier Leaman, citing Stephen Wild, raises points in self-referentiality in the Quran, attributing ambiguous and uncertain elements to this sacred book. Therefore, it is necessary to examine and critique his opinions on this matter. In this paper, the researcher has attempted an analytical, descriptive, and critical approach to validate the theory of self-referentiality and evaluate some points raised by Stephen Wild. It became evident from his claims that the Quran presents a clear meaning of the term “Quran” and the term “Furqan” being in Hebrew doesn’t pose any damage to its usage in the Quran. This is because the Quran itself is an instance of Furqan and a clear differentiator between truth and falsehood. Furthermore, various interpretative methods such as Quran-to-Quran approach, thematic and semantic approach by Izutsu, all signify self-referentiality, attracting the attention of Islamic scholars and Western intellectuals towards Quranic interpretation. Hence, all these aspects strengthen the theory of self-referentiality in a positive light. Referencing and affirming oneself in one’s discourse is a validation of its authenticity, which does not nullify the Quranic verses and its rulings; rather, it aligns with and validates the Quranic verses and its propositions. This basis and interpretative method are also found in the manner of interpretation by His Eminence Ayatollah Khamenei, wherein he repeatedly refers to Quranic verses in the interpretation and explanation of the teachings of the Quran

The relationship between Islam and democracy has been a challenging debate in Western and Islamic academic circles in the past hundred years. Some Orientalists have also researched this topic. In examining this issue, some believe in the compatibility between these two systems, while others argue their incompatibility. Both groups have presented arguments to support their views; however, it seems that these differing positions primarily stem from scholars’ definitions and interpretations of the concepts of “Islam” and “democracy” and their intellectual foundations. Moreover, the sources they have used in this regard have had a significant impact on their research findings. This study scrutinizes the subject of “democracy from the Quranic perspective” on three axes: Western and Islamic definitions of democracy, compatibility and incompatibility of Western democracy with the Islamic system, and the components of democracy in Islam based on Bernard Lewis’s perspective, critically analyzed according to the views of Imam Khamenei. Initially, the definition and foundations of democracy from Lewis’s perspective are extracted and then evaluated based on Imam Khamenei’s viewpoints. The research methodology relies on a descriptive-analytical and critical approach.

The unknown nature of the disjointed letters in the Quran has hindered human understanding of their true meanings. Consequently, various hypotheses and viewpoints have been raised regarding their meanings. Among these, Orientalists present hypotheses derived from their foundations and presuppositions in understanding the Quran, considering it as having a non-divine origin. Their viewpoints are compared with the perspectives and hypotheses of the exegetes of the two schools (Sunni and Shia), focusing on the meanings of these letters. The research method employed is descriptive-analytical with a comparative approach. The research findings indicate that the Orientalists’ viewpoint regarding the assumed abbreviatory nature of these letters for the owners of the Qurans contradicts the views of the exegetes of the two schools. This indicates the unreliable evidence of Orientalists concerning the meanings of these letters. Similarities between the viewpoints of Orientalists and the exegetes of the two schools include the spiritual connection of these letters to the content of the verses, their cryptic expression, and their relation to the term “book,” representing common thoughts on the meanings of disjointed letters among both Orientalists and exegetes. Orientalists have proposed five general viewpoints, while exegetes have offered eleven viewpoints on this subject, making it difficult to derive a comprehensive meaning from these perspectives. In the ideology of His Eminence, a symbolic connection exists between these letters and the Holy Quran, as in most instances where these letters appear, the Quran is also mentioned. His Eminence’s main perspective on these letters indicates that they are an artistic miracle (the Quran) of God and signify the greatness of the source and origin of the Holy Quran.

Gabriel Reynolds, in his book titled “The Quran and Its Biblical Subtext,” while addressing the claim of Islamic exegetes’ errors in understanding some Quranic terms and the necessity of correctly understanding the sacred texts, focuses on the specific study of thirteen examples from the Quran, one of which is the term “rajeem” (stoning). He believes that the term “rajeem” holds much greater significance than the traditional understanding of it as “worthy of stoning.” Relying on the bible texts and establishing a connection between the story of Satan’s expulsion and the Quranic cosmology, Reynolds concludes that the term “rajeem” signifies someone barred from entering heaven, wherein heaven acts as a protective fortress, and the stars are placed in the lowest heaven not only as adornments but also as protectors. Describing the stars as “rajoome,” doesn’t mean they are missiles to be thrown at devils; instead, it signifies that they are part of the celestial fortress protecting heaven. Therefore, Reynolds considers the sacred book as the basis for a correct understanding of the Quranic verses, which has been overlooked by Islamic exegetes, resulting in a mistaken interpretation. The current research, using a descriptive-analytical method, presents Reynolds’ perspective and evaluates and critiques it from various angles. The results indicate that by employing other meanings of the root “rjm” in Arabic, without relying on the sacred books, it’s possible to reach the mentioned meaning of the term “rajeem” and revise the opinions of exegetes

The term “Wildan” appears six times in the Quran, with two instances specifically referring to the eternal sons who serve the inhabitants of Paradise. In these two verses, “Wildan” is described as “Mukhalladun,” implying their eternity. Islamic scholars unanimously agree that “Wildan Mukhalladun” refers to the eternal sons in Paradise who serve its inhabitants, although there are differing interpretations regarding its specifics. In the year 2000, an individual named Christoph Luxenberg published a book titled “The Syriac-Aramaic Reading of the Quran; An Attempt at Deciphering the Language of the Quran.” In this book, Luxenberg claimed that Muslims had a mistaken interpretation of “Wildan Mukhalladun.” He argued that Quranic vocabulary borrowed from other languages, especially Syriac-Aramaic, and to understand verses containing these terms, one must interpret them based on Syriac-Aramaic. He altered many letters and dots of the words and created new meanings, claiming to unveil secrets within the Quranic verses. He misunderstood the meaning of “Wildan Mukhalladun” as “cool grapes” based on his Syriac reading instead of “eternal sons.” This research examines the words “Wildan” and “Mukhalladun” structurally and semantically across Hebrew, Syriac, and Arabic references through a comparative historical study. The results demonstrate that the root “WLD” exists in all branches of Semitic languages, sharing significant structural and semantic similarities, not only disapproving Luxenberg’s claim but also agreeing with the perspective of Islamic scholars.

Various Orientalists have examined the Quran from different perspectives over different periods. One of the relatively recent topics addressed and scrutinized in contemporary times is the alteration and replacement of certain Quranic words due to perceived errors and mistakes—according to them—in the Uthmanic codex. James Andrew Bellamy has proposed the theory that a number of Quranic words (he claims 30 words) have been incorrectly transcribed. He then examined and criticized them, assuming and subsequently correcting these supposed errors. One such case is the word “Utruk” in verse 24 of Surah Ad-Dukhan. Bellamy claims that due to a scribe’s mistake, this word has been altered and corrupted, suggesting that the correct word (according to him) should be “Anzil”, which he proposes should replace the current term in the Quran. Bellamy’s theory is based on the idea that the Quran’s transcription takes precedence over its oral recitation based on historical precedence. However, he does not provide any historical evidence or documentation to support his claim. This research critically examines Bellamy’s viewpoint using a descriptive-analytical method. Ultimately, it refutes and contradicts the correctness of the Quranic term “Utruk” and Bellamy’s misconception about the occurrence of an error in the Quranic text, as well as the basis of the dominance of transcription over its oral recitation

At least six verses in the Quran explicitly mention the issue of the Israelites crossing the sea, highlighting the significance of this miracle among all of Prophet Moses’ (peace be upon him) miracles. Various opinions regarding the location of this sea have been proposed, with the examination of the western part of the Red Sea as the split location being one of the primary aims of this article. The main approach of this research is a qualitative theoretical framework in which the data is coded based on the priority of relevant Quranic verses and then referenced sources. The research findings indicate three prevailing scientific opinions about the sea’s location, with some considering it the Red Sea and others the Nile River. Those who consider it the Red Sea also mention its eastern and western branches. The western part of the Red Sea has characteristics very close to the extracted concepts. One of the key concepts influencing and forming the causal conditions is the medical and archaeological research on Pharaoh’s body, which, according to evidence taken from the sea (not the river), concludes that the location of the crossing is not the Nile River. Moreover, according to Quranic verses, the place where the Israelites wandered lacked common food sources. This pivotal phenomenon, with the necessary grounds provided, has positive implications in rejecting Ron Wyatt’s theory, which places the crossing site of the Children of Israel at the eastern branch of the Red Sea or the Gulf of Aqaba, making the Quran a more credible source

The article on “Zaqqum” in the Leiden Encyclopedia, written by Salwa Al-A’wa, examines the Zaqqum tree in the Quran, introducing the accursed tree in the Quran as the same tree known as Zaqqum, following the views of some Sunni commentators while disregarding other narrations of both sects. The one-sided perspective and lack of comprehensiveness by the author led to an incomplete analysis of the Zaqqum tree and an improper explanation of its relationship with the accursed tree. Therefore, a comprehensive examination of the Zaqqum tree and criticism of the author’s perspective seems necessary. Hence, this paper investigates the term “Zaqqum” in the Quranic semantic network and delves into its association or lack thereof with the accursed tree. Despite the aforementioned shortcomings, the article has strengths such as examining all instances of the usage of “Zaqqum” in the Quran, providing an eloquent depiction of pure and heavenly trees while contrasting them with the Zaqqum tree, utilizing lexical sources, criticizing their opinions, and exploring the conflict between apparent and rational views. The weaknesses of the article include exclusive reliance on Sunni sources, overlooking Shiite sources, limited resources, disregard for interpretive narrations concerning the accursed tree, and presenting the accursed tree as the primary instance of the Zqaqum tree. The intentional flaw of the article lies in conflating the relationship between the accursed tree and the Zaqqum tree and failing to refer to other sources, especially disregarding narrations indicating that the accursed tree is a particular symbol for a specific group (the Umayyads). This research was conducted using a descriptive-analytical method and library resourc

Claude Gilliot, a professor at the University of Provence and senior editor of the Encyclopedia of the Quran, Leiden, is well-versed in the field of the history of exegesis and has authored numerous works. This present article evaluates Claude Gilliot’s perspectives in his article “The Beginning of Quranic Exegesis.” In this particular article, the author explores matters related to the period of the formation of Quranic exegesis and its scholarly phase. According to him, history and literature contribute to the solidity and scientific credibility of the interpreted knowledge. He delves into topics such as the commencement of exegesis from the perspectives of Muslims and Orientalists, the prohibition of interpretation, and the position of Ibn Abbas and the leading Islamic exegetes from the standpoint of Orientalists. This research attempts to analyze the content, methodology, and sources of the aforementioned article using a descriptive-analytical approach. This study demonstrates that due to intervening presuppositions, methodological flaws, and the reliability of sources, the author has encountered strategic errors in his works compared to other Orientalists.

The uprising of Imam Hossein (AS) and the events of Ashura are topics that Western Orientalists have paid particular attention to, providing various analyses. The purpose of studying and examining the views of Orientalists on the events of Ashura and Imam Hossein (AS) is to understand their motives and perspectives sufficiently to respond to possible doubts. This article attempts to discuss the perspectives of some Orientalists on the Ashura incident using a descriptive-analytical method. Upon reviewing Orientalist studies, it becomes apparent that their external viewpoint, prejudice, and their level of access to reliable Islamic sources have influenced their analyses and examinations in this field. Research findings indicate that the results of Orientalists’ and Islamic scholars’ studies differ in some cases from the reality of the matter. Examining the viewpoints of these Orientalists reveals reasons such as negligence of the Quranic aspect of Imam Hossein’s uprising, superficial and incorrect analysis of resources in interpretation, disregard for the spiritual aspect of Ashura, and unfamiliarity with Islamic and Shiite sources, leading to their inability to present an accurate depiction of Imam Hossein (AS) and Ashura in the Shiite religion. Ayatollah Khamenei considers the Ashura uprising a symbol of fighting against oppression and tyranny, marking a turning point in Islamic history and serving as a model for standing against injustice and inequality.