درخت حوزه‌های تخصصی

Islam, as the final and most comprehensive religion, offers a divine plan for a purposeful and prosperous life. It has continued to spread through the Glorious Qur’ān and the Straight Path of Ahlul-Bayt, divine peace be upon them. When reading the Qur’ān, figurative language often presents challenges, as readers may encounter ambiguity in understanding its message and religious teachings. Therefore, the accurate translation of Qur’ānic idioms is of utmost importance. However, existing English translations sometimes diverge from the source text, with idiomatic expressions being a key source of such discrepancies. Thus, comparing different translations of Qur’ānic idioms based on scientific principles of translation is essential. This study examines the interpretations and English translations of idioms found in verse 12 of Surah al-Mumtaḥanah and verse 8 of Surah al-Saff in the Noble Qur’ān. To achieve this, translations by prominent scholars were selected through purposive sampling, ensuring a variety of translation methods. Seventeen translations were analyzed for Surah al-Ṣaff and thirteen for Surah al-Mumtaḥanah. Given the descriptive nature of this research, the study aimed to identify and explain the methods used by these translators. The theoretical foundation of this research is based on Friedrich Schleiermacher’s (2012) translation methods, followed by an evaluation of the translations using Waddington’s (2001) holistic model of translation quality assessment. Finally, based on the observed strengths and weaknesses of the translations, new versions of the verses were proposed, designed to be more comprehensible and appealing to younger generations.

This article, using a descriptive-analytical method, aims to articulate the epistemological rupture of Mulla Sadra's theory of the soul from that of the Peripatetic philosophers. We begin by critically examining the theories of the soul and sense perception in Aristotle and Avicenna, then delve into Mulla Sadra's intellectual leap on this topic. We'll demonstrate how a transformation in this theory also leads to a revolution in the theory of knowledge of the external world. In general, regarding the discussion of perceptions and knowledge, Mulla Sadra rejects all previous theories, which include: The critique of knowledge being quidditative and the theory of correspondence between knowledge and the known, The critique of knowledge being a psychic quality, The critique of the theory of abstracting the form of the external object in the mind, The critique of knowledge being a mental form and an addition. One of Mulla Sadra's unique conclusions in his theory of the soul is the power of actualization and inventiveness of the mental form. From his perspective, the soul is the agent and creator of sense and imaginative forms. Therefore, it must be stated that with this view, the relationship between forms and the soul is one of action to agent, not one of acceptance to recipient. As Mulla Sadra would assert, just as God emanates creation, we too emanate our knowledge in the form of mental images from within.