درخت حوزه‌های تخصصی

Despite extensive scholarship on texts such as Munajat Sha’baniyah, a systematic translation into a widely spoken international language remains absent. This study seeks to provide an accurate translation of key phrases, particularly those that parallel expressions found in the Holy Qur’an. Employing a qualitative analytical-documentary approach, the research evaluates existing translations using Juliane House’s (1997) theoretical model for translation quality. The original Munajat Sha'baniyah is analyzed within House’s framework, alongside a potentially machine-generated translation, with particular attention to the dimensions of field, mode, and tenor. Based on this analysis, the researcher produces a new translation, informed by various Qur’anic renditions, which is subsequently assessed using the same criteria. The findings highlight significant discrepancies in field, mode, and tenor between the machine translation and the researcher’s version, emphasizing the limitations of current machine translation technologies in handling complex religious texts.

The concept of the embodiment of deeds is discussed within the framework of Islamic eschatology, specifically concerning the afterlife, the recompense of actions, and divine justice. This study investigates the embodiment of deeds as reflected in Near-Death Experiences (NDEs) and examines its alignment with Islamic eschatological principles. Drawing on Qur’anic verses, Hadiths, and the philosophical insights of Allameh Tabataba'i, the research emphasizes the intrinsic connection between actions, the soul, and their eternal forms. Employing a descriptive-analytical method, over one hundred NDE accounts from Iranian Shi'a Muslims were analyzed. The findings reveal various forms of embodiment, including the manifestation of significant physical actions, spiritual qualities, and the perception of life events and their consequences. The study concludes that the ontological nature of NDEs corresponds closely to the initial stages of the intermediary realm (Barzakh), based on Tabataba'i perspective. By bridging empirical observations with Islamic teachings on divine justice and the system of reward and punishment, the research offers new insights into the interconnectedness of human actions and their spiritual realities. This multidisciplinary approach enriches contemporary discourse on the afterlife, highlighting the transformative potential of NDEs in fostering moral and spiritual awareness. The research further demonstrates that the embodiment of deeds, as reported in NDEs, is substantiated by both reason and revelation, with Qur’anic-philosophical interpretations from Allameh Tabataba'i providing a robust explanatory framework.

Muqātil’s exegesis is among the oldest surviving tafsirs of Islamic scholarship and distinguished for incorporating teachings from Jewish and Christian sources according to some. This article aims to explore the scholarly environment of the 2nd century and to assess the before mentioned accusation of Muqātil’s awareness of the scriptures and teachings of the People of the Book. To achieve this, two categories of Quranic verses related to the People of the Book were examined: the first concerning their sources, history, and beliefs, and the second focusing on their religious teachings . A comparative analysis of his interpretations, particularly in contrast to Tabari’s accounts of early commentators’ views on these verses, was conducted. The findings indicate that while Muqātil had a general awareness of the People of the Book, he lacked precise and direct knowledge of them. His understanding of biblical sources was superficial, and his grasp of their history and beliefs was inaccurate. A comparative study of his interpretations of the stories of Uriah and David (PBUH), Sarah and Abraham(PBUH), and Lot(PBUH) and his daughters reveals that, although his accounts align broadly with the Bible, they do not match its details. The resemblance of Muqātil’s interpretations in explaining certain verses raises the possibility that he was merely transmitting earlier views. However, the differences in wording and details, along with his pioneering interpretations in many cases, strengthen the likelihood that, even if he did not directly use the Bible, he may have gained indirect knowledge through interactions with its followers.