درخت حوزه‌های تخصصی

One of the functions of social monotheism (Tawhid Ijtima'i) is its influence on the philosophy of law, which is considered among the applied philosophies within the human sciences. This article aims to explore the influence of social monotheism  on the foundational discussions within the philosophy of law. This exploration is undertaken with a focus on the Quran and the interpretive perspective of Ayatollah Khamenei, given the importance of re-examining and Islamicizing the human sciences and enriching them to address emerging questions and doubts. The findings of this article, which were developed through a library-based method with an analytical approach, show that social monotheism complements the monotheistic origin of all rights and serves as the source of legitimacy for legal rules and regulations. In this regard, any form of subservience to legal systems arising from Western culture would be an instance of modern social polytheism (shirk ijtima'i).  Among the functions of social monotheism in the aim of jurisprudence (philosophy of law) are: establishing social order within the framework of a monotheistic worldview, Socializing the right to worship across all individual and social affairs, Ensuring equality of rights and negating class discrimination and Promoting a universal uprising for justice. The conclusion is that by adopting a social reading of monotheism, it becomes possible to systematize legal discussions within a monotheistic society based on the guidelines of the Quran and to theorize its foundational perceptual and theoretical prerequisites.

The present study aimed to investigate the translation strategies used in the English renditions of the end-of-the-world saviourship verses of the Holy Qur’ān, from the perspective of the translators' religious backgrounds. For this purpose, the English translations by three translators, Muslim, Christian, and Jewish (namely, Saffarzadeh (2001), Arberry (1957), and Dawood (1956), respectively), on the topic of saviourship in the Holy Qur’ān were collected and examined. To identify the translation strategy or strategies and to support the analysis of the translations and the ideologies underlying them, Newmark’s (1988) translation strategies, as well as a revised model of Larson’s (1998) TQA proposed by Rahimi (2004) (including accuracy, clarity, and naturalness), were employed as theoretical frameworks. Additionally, two Qur’ānic exegeses by Gulam Malik Farid and Tafsir al-Mizan by Allameh Tabataba’I, alongside selected authentic traditions or Hadiths, were consulted to provide a deeper understanding of the Qur’ānic interpretations. The results of the study indicated that ideological factors played a significant role in the choice of translation procedures, the translator’s intentions, and the academic and exegetical references used in each translation. More specifically, the Muslim translator tended toward a more meaning-oriented approach, placing greater emphasis on conveying meaning than the Jewish and Christian translators. Saffarzadeh also made more deliberate efforts to avoid manipulation and distortion compared to the other two translators.