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The translation of cultural items from the Qur’ān and Islam can be challenging. This study investigated the strategies used by male and female translators to translate Qur’ānic cultural items, as well as the consistency of these strategies. The researchers first identified Qur’ānic cultural items from the preface to Ali Quli Qara'i's English translation of the Qur’ān. They then searched the Qur’ān for these items and extracted the verses that contained them. The researchers found that the most common strategy used to translate Qur’ānic cultural items was to replace them with a more general word. The second most common strategy was to paraphrase the item using a related word. None of the translators used the strategies of cultural substitution or illustration. The researchers also found that the three translators used similar strategies that were similar to other. Ali Quli Qara'i was the most consistent translator, using a single strategy in 82% of the cases. Tahereh Saffarzadeh was the second most consistent translator, using a single strategy in 80% of the cases. Muhammad Ahmed and Samira Ahmed were the least consistent translators, using a single strategy in 62% of the cases. The findings of this study suggest that there are a limited number of effective strategies for translating Qur’ānic cultural items. Translators are advised to be aware of these strategies and could use them consistently in order to produce accurate and faithful translations.

In reciting the verses of the Holy Qur’ān, making pauses at appropriate places is one of the important issues of Tajwid, neglecting which can potentially distort the meanings of the verses and reverse their intended purpose. The present study seeks to analyze how translators have dealt with the concept of inappropriate pause by investigating four English translations of the Holy Qur’ān through answering the following questions: Has the concept of inappropriate or impermissible pause been observed in the English translations of the Holy Qur’ān? Is it possible to express the concept of inappropriate pause using English punctuation? If yes, is it possible to achieve a standard to convey the concept of inappropriate pause? If not, how can this gap be filled? Through a comparative analysis of all 68 cases of inappropriate pause in the Holy Qur’ān and their corresponding translations into English, it seems that English lacks equivalent punctuation to convey the concept of inappropriate pause. Based on the obtained results, it can be concluded that colon is the most appropriate punctuation in English to convey the concept of inappropriate pause. However, the findings of this research show that the translators used commas in 43.7% of the verses with impermissible pauses. The authors presented a “standards table” by examining the function of English punctuation marks, and by observing the approach taken by the translators when facing an inappropriate pause, a “descriptive table” was also presented to illustrate these observations. Then, considering the relationship between these two tables, the closest English punctuation mark for conveying the concept of inappropriate pause was introduced.

Theme/rheme structure plays a crucial role in conveying meaning and facilitating effective communication and comprehension. Moreover, foregrounding is an issue that has attracted much attention from researchers and theorists. Several studies have investigated the translation of marked structures of the Holy Qur’ān into different languages from various perspectives, such as semantics or stylistics, but few have focused on foregrounding in English translations by Iranian translators of the Qur’ān. The present study aimed to examine the challenges that Iranian translators encountered in their renditions. To this end, English equivalents of eighteen Ayahs featuring foregrounding were extracted from four English translations by Iranian translators and the translators’ strategies in rendering foregrounding cases were analyzed. The findings revealed that the Iranian translators were inconsistent in their renditions but performed better in cases where marked structures were less complex and aligned with the normative structure of English prose. The translators faced the most difficulties in rendering specification and emphasis, which are two main categories of foregrounding. Interestingly, the translators who had native-like proficiency in English outperformed their peers in rendering foregrounding into English.

SUBJECT & OBJECTIVES : The emergent spiritualities have a special and new look at man and his relationship with the Almighty God, leading to humanism in some cases. Deepak Chopra believes man has a lot of ability due to his mind and he can know God without the need for divine religions. He can also behave like God and participate in the creation of the Universe with the Almighty God and control the material world and the universe. On the other hand, Mulla Sadra considers all human abilities to be related to his Nafs (soul), which can possess abilities and dominate existence if connected to God Almighty. METHOD & FINDING : This article is a critical research answering the question of what the position of humans in the universe is. The findings of the research show that Chopra imagined that divine religions were created to nurture and develop human abilities, especially the physical type; While the purpose of divine religions is the spiritual evolution of man. CONCLUSION : Using the qualitative method in the analysis of Chopra's writings based on Mulla Sadra's views, we can draw the following conclusion: Although man is composed of two domains, Nafs (soul) and the body, his most important domain is his soul, for which, although man has abilities, his abilities are due to his connection to the Almighty God.