درخت حوزه‌های تخصصی

The present study, through a documentary study and descriptive-interpretive method, aims to examine the perspectives of various religions based on their sacred texts regarding the origin of human creation in a comparative manner. The findings of the research indicate that the sacred text of Islam, the Quran, presents a strong and explicit account of the independent creation of the first human, stating that his origin is from clay and soil, not from another being. The views of other Abrahamic religions, namely Judaism and Christianity, based on the teachings of the Bible, align with this perspective. Some Zoroastrian texts suggest the emergence of "Gayomarth" or "Kayomarth" (the first human) from soil, but the predominant view in this tradition is that the first human originated from the Rivas plant (rhubarb, scientific name: Rheum). The sacred texts of Hinduism, in varied and somewhat ambiguous expressions, consider all creations, including humans, as manifestations of the Creator, with fire, water, and soil as the primary elements constituting the material aspect of human creation. In none of the sacred texts of the examined religions and traditions is the issue of human evolution or the emergence of humans from other beings or any alternative origin proposed.

Aristotle and Mulla Sadra have similar approaches to acquiring moral virtues. The three main ethical approaches are virtue ethics, deontology, and consequentialism. Mulla Sadra, while accepting Aristotelian virtue-centeredness and moderation as the manifestation of true virtue, completes it and reveals the nature of true virtue. True virtue is of the genus of knowledge and belongs to the highest part of human identity, namely, the theoretical intellect. Moderation in practical reason provides the necessary ground for attaining the true virtue of theoretical wisdom. The final flourishing of the theoretical intellect is achieved by knowing the highest stage of unity. Both thinkers emphasize the acquisition of all moral virtues and the completion of all dimensions of human identity. Mulla Sadra considers all virtues, even moderation, to be preliminary, viewing true virtue as the theoretical intellect's knowledge of the high stage of unity. The teacher of philosophers (Aristotle), however, while also focusing on theoretical wisdom, considers all virtues related to human perfections as true virtues and does not accept the deprivation of any of them. In this paper, the author aims to integrate Aristotle's holistic approach with Mulla Sadra's monism using an analytical method and to explain this process in order to provide a more complete depiction of ethical virtue-centeredness. The data collection method for this paper is library-based, and the research method is descriptive-analytical, which are methods of qualitative research.

This study assessed the quality of two English translations of the Al-Kahf chapter, produced by two prominent translators: Pickthall (1930), a native English speaker, and Qarai (2018), a non-native translator. The evaluation employed the model proposed by Khazaeefar (2012), which emphasizes error analysis. By referencing two commentary texts and two dictionaries of the Quran, the true meanings of the words were established, enabling a comparative analysis of their English meanings against the Arabic terms and identifying errors in the translations. Additionally, errors at the macro level of translation—specifically regarding sentence syntax, coherence, cohesion, and style—were examined. The findings indicated that the non-native translator exhibited fewer errors and produced a higher quality translation than Pickthall (1930). Consequently, it can be concluded that a translator's proficiency in the Arabic language and its structures, along with a contextual understanding, significantly influences the translation of the Quran, and the non-native translator has effectively fulfilled this responsibility.