درخت حوزه‌های تخصصی

In the field of futurology research in the revelatory texts, various research works have been done in academic centers. What has been paid less attention in these researches is dealing with the presuppositions that should be taken into consideration. The futurological understanding of the revelatory text, as its name suggests, is based on the three pillars of the quiddity of understanding, the quiddity of future, and the quiddity of the revelatory text. In other words, depending on what understanding and perception we have of the phenomenon of understanding itself, what perception and imagination we have of the future, and how we consider the revelatory text as a text and what we should expect from it, makes our futurological understanding different. In this regard, in the first part of the article, an attempt is made to address the point that the researches that have been carried out in the futurological field are based on what perception and expectation of the Holy Qur'an and how this perception and expectation can be used in futurological studies. In the next section, we are focused on the concept of the future and how the understanding of the future that emerges in different paradigms affects the futurological understanding of the revelatory text. In the next section, we are focused on the concept of the future and how the understanding of the future that emerges in different paradigms affects the futurist's understanding of the revelatory text. This study shows that the concept of the future has been moving from something objective, rigid and external to something subjective and rooted in people's beliefs today.

The translation of the Holy Quran as a heavenly book is of great importance and among the two general approaches of translation, i.e. destination-oriented and origin-oriented translation, each of which has its own characteristics; Source-oriented translation is the best type of translation for its life-giving concepts to be transferred to the target language with minimal changes. Berman points to thirteen factors of deviation of the translation from the original text In this essay among the thirteen factors of text distortion, three components of clarification, quantitative enrichment and qualitative enrichment in the translation of Makarem and Ansarian in Surah Al-Naba have been studied. <br /><br />In this article, an attempt is made to examine and analyze its texts by using the descriptive-analytical method based on the comparison of the target text with the source text and to answer these questions: Are there three clear factors Is there quantitative and qualitative enrichment of Berman's theory in the translations? If there is, to what extent? And which one's role is greater? The findings of the research indicate that among the three investigated components the largest number is the clarification component, which shows the desire to explain in the eyes of the two translators. Some unique illustrations and similes of the verses in the source text have not been equated well in the target text, and therefore, according to Berman's theory, the translation has been distorted, clarified and de-enriched in some places.

The most holy nature of God is described in the Holy Qur'an with many attributes of glory and beauty, all of which indicate the exaltation of God's dignity and His purity from the attributes of imperfection and deficiency. Some of these attributes are also found in the text of the today text of Torah. Believing in the heavenly nature of the Jewish religion, there should not be any difference regarding the mention of divine names and attributes in these religions. This research, which is aimed at the comparative study of the attribute of divine knowledge in the Holy Qur’an and Torah (Old Testament) and the descriptive-analytical method based on library and documentary information, tries to explain the common and different theological points of Islam and Judaism to present the attributes that refer to divine knowledge in these two great Abrahamic religions. Findings show that although the principle of monotheism is common between Islam and Judaism, its difference in Islam is the negation of human attributes from the divine essence. Unlike the Qur'an, which considers the knowledge of God Almighty as unlimited, the Torah deals with the divine knowledge as Human science accompanied by limitations, with the feature of regret arising from the deficiency in knowledge and.... Also, in the Torah, the oral traditions of the Jews, many of these attributes are mentioned with other words.

In theological debates about the creation of human and the theory of evolution, “the theory of creation” means the creation of human at once by the creator of the universe, and “the theory of evolution” means the natural, normal, and gradual creation of human in the evolutionary cycle of life. The question is whether the Qur’an also views human creation as contradictory to his natural and evolutionary genesis. This study shows that the Qur’anic concepts of creation (khalq) and selection (iṣṭifāʾ) based on the contextual analysis of these vocabularies allow for an evolutionary reading of human creation. Creation means the emergence of phenomena in a natural, time-consuming, step-by-step process with the interference of natural laws supported by God’s command. The meaning of the presence of divine command in all stages of creation is the consciousness of all the objects and their components which is effective in the process of creating an organ along with other factors. Also, the concept of selection of Adam suggests that Adam was chosen among his contemporaries as the first modern human being because of his physical and mental superiority, and his creation was not at once, unnatural and unrelated to previous generations. 

One of the phrases that has been considered by most commentators with the approach of empirical science is “the darkness of the three (the three veils of darkness)” in the verse (Q.39:6). They have interpreted this combination as the three darknesses of the abdomen, uterus and amnion-chorion. A view has also been put forward by contemporaries, which considers it as the spaces between the abdomen and uterus, the flesh of the uterus and the amnion, the amnion and the fetus, and has considered such an interpretation as an example of the scientific miracle of the Qur’an. In the meantime, another approach can be taken and based on the descriptive-analytical method and with the focus on the interdisciplinary approach, what is the “darkness of the three” is examined. Accordingly, by relying on the symbol of “complete and dense indifference and shapelessness before creation” for “darkness of the three,” this phrase can be considered as the platform for the formation of protein structures (based on genetic information contained in DNA codes), which are the cornerstone of the structure and biological processes of living organisms (without the production of proteins, no biological processes will be formed and no cells and organs will be made). It should be borne in mind that this interpretive possibility is also compatible with the components of the scientific miracle of the Qur’an. 

Some exegetic comments narrated from early scholars do not relate neither to the Quranic context, nor to lexicographical and linguistic evidences. As a case, such irrelevance can be observed for the verb faraḍa in the verse (Q.24:1), as well as the verse (Q.28:85). Regarding methodology, this research used both traditional lexicographical and linguistic etymological inquiries. The result of the research is the fact that both verses are speaking of the philosophy of the Quranic surahs being revealed gradually in separate parts appropriate to social occasions and the challenges in prophetic era.