درخت حوزه‌های تخصصی

Given the large population of non-Arabic speaking Muslims in the world, the translations of the Qur’an are of crucial importance. While there has recently been a surge of interest in reader response to translations of various genres, less attention has been given to the readers' reception of the Qur’an translations. The aim of the current study was to examine whether attitudes towards the source and target languages in translation (i.e. Arabic and Farsi) constitute distinct factors in the reception of Qur’an translations by readers in a multilingual setting. To achieve this aim the first step was to construct a questionnaire to measure the three key constructs of the study, namely, attitudes towards Arabic, attitudes toward Farsi, and translation reception. To collect the required data, in-depth interviews were first conducted, which led to the generation of an item pool for the noted questionnaire. The questionnaire was then administered to 96 native speakers of Arabic and Farsi for a detailed statistical analysis. Data analysis was conducted using FACTOR software and Smart PLS3. Specifically, exploratory and confirmatory factor analyses were conducted. Results attested that translation reception, and attitudes towardsource and target languages constitute three distinctive factors. In addition, findings pointed to the moderating role of language attitudes in the reception of the Qur’an translations, with favourable attitudes towards Farsi being associated with more favourable reception of the translations.

The concept of human perfection is a universal concern that has occupied thinkers from various schools of thought, including Mulla Sadra. This study employs a descriptive-analytical and library-based methodology to examine Mulla Sadra's perspective on the perfect human being. The analysis reveals that humans are inherently driven towards perfection, and Mulla Sadra's philosophy emphasizes instructing how individuals can progress toward this ultimate state. From Mulla Sadra's perspective, human being   is the pinnacle of existence, possessing inherent dignity. However, to realize this, humans must embark on a path of perfection. This perfection lies in the development of their rational faculty, which sets them apart from other beings. Human intellect has two aspects: theoretical and practical. The complete development of both these facets is essential for human perfection.

Moral virtue is a concept that has its roots in ancient Greek philosophy and refers to characteristics or habits considered good and ethical behaviors. Greek philosophers like Socrates, Plato, and Aristotle extensively discussed moral virtue. Aristotle defines virtue as a "golden mean" between two vices; for example, courage is the middle ground between recklessness and cowardice. Plato considers the soul to be composed of three parts: rational, spirited(or irascible), and appetitive. He believes that only the rational part is simple and immortal, while the other two parts are added when the soul attaches to the body, making them material and perishable. Mulla Sadra, on the other hand, views the soul as possessing faculties, which are the soul's degrees and stations. Due to its inherent simplicity, the soul encompasses all of these faculties. Both Plato and Mulla Sadra consider the principal virtues of the soul to be the four cardinal virtues: wisdom, courage, temperance (self-control), and justice. This article employs a descriptive-comparative method to examine and contrast the viewpoints of Plato and Mulla Sadra regarding virtue and moral dispositions, and their role in human happiness. It demonstrates that both philosophers, firstly, view the soul as having parts or faculties and enumerate wisdom, courage, temperance, and justice as the soul's main virtues. Secondly, it shows that Mulla Sadra's ideas concerning the soul and ethics are influenced by Plato's views.

From a long time until now, one of the methods of fighting against the Holy Quran has been to spread doubts against this divine book, and in this regard, the opponents have not spared any effort. Among these doubts, the superstition of the scientific data of the Holy Quran, which has been repeatedly raised by the opponents. According to them, the root of the scientific propositions of the Quran should be sought in the superstitious and false beliefs of the past, which the Prophet (PBUH) borrowed from the past and the scientific-cultural environment of his age. In this context, recently a book entitled "Criticism of the Qur'an" written by a person named Saha was published, and in order to achieve this goal, the author has put forward the claim that some scientific material in the Holy Qur'an is derived from some superstition in order to achieve this goal. And it is old wrong. He has made great efforts to connect the scientific statements of the Quran with the scientific opinions of the ancient world and old superstitions in every possible way. The current research, which was carried out by a descriptive-analytical method with a critical orientation and based on library sources, aims to investigate this claim and criticize it, and tries to establish the relationship between the scientific propositions of the Qur'an by conducting a comprehensive research on a number of these doubts. and explain the scientific opinions of the ancient world.

The Holy Qur'an, in verses 28 and 36 of Surah Al-Hajj, commands the eating and feeding of the meat of the Sacrifice of Hajj and determines its consumers as "self", "miserable poor", "Qane’" and "Mu'tar". Through a descriptive method, this research intends to examine the translation and clarification of these concepts by three contemporary jurists and also determine and explain the jurisprudential narrations in deciding the share of Sacrifice of Hajj in the interpretations of the Holy Qur’an and examine and evaluate the appropriateness of lexical and jurisprudential concepts, dictionaries and traditions based on the meaning of the presented words by each of the respected translators<br /><br />Also, this study, using valid narrative sources, interpretations and lexical dictionaries, has tried to explain the characteristics of the three groups of consumers of the sacrifice and the way the three shares of sacrificial meat are distributed among them. Finally, the topic has been summarized and its interpretation in the exigencies based on the Qur’anic verses has been demonstrated.

This comparative study sought to explore the translation of requests between God and Prophet in Holy Quran with focus on pragmatic approach. More specifically, the study highlighted the applied techniques in the translations of Quranic verses based on Bach and Harnish's (1979) model. It further analyzed the differences between the translations and examined the translations accuracy in rendering imperatives’ pragmatics. In doing so, some Surah with the most imperative examples were selected as source text, and two English translations of Holy Quran by Ali (1989) and Arberry (1955) were selected as target text. Based on the data, three types of the techniques as "requestives", "questions", and " requirements" were employed in the most of verses with 9 cases, and "prohibition" found in 6 cases. The identified differences between two translations listed as finding the right equivalents, choosing the correct verb, finding meaning faithfully, preserving the imperative function, selecting the common words in TL, etc. The results also indicated some inaccuracies as lexical and pragmatics, finding right pronoun, transferring the illocutionary force of the source words into the TT, and emphasizing on the same theme with different syntactic form. However, most verses provided the accurate factors as word order, transferring the imperative function based on the first interpretation, adding some words to clarify the context, conveying the intended function through applying the exclamation mark, and keeping culture-specific notion. It is worth mentioning that in most cases, the translators could successfully convey the meaning of Arabic words in to the English ones.

Cognitive linguistics is an approach in the study of language that examines the relationship between his language and mind and his social and physical experiences. Cognitive Linguistics is one of the interdisciplinary sciences whose purpose is reflection and precision in the mechanism of the relationship between the structure and the constituent elements of a text in order to better understand the process of completing the meaning and the concept hidden in it. Herbert Paul Grice is one of the linguistic analytical philosophers that according to this point of view, has conducted detailed and extensive studies on conversations and linguistic actions and their indirect and implicit meaning in everyday language, which has become known as Grice's cooperative principle. Conversation is one of the constructive elements of every narrative text that plays a central role in transferring the meaning. Grice sees conversation as a purposeful and rational behavior and it is a type of cooperation-based interaction that has its own logic. According to his theory, every successful dialogue is based on observing the 4 principles of cooperation (quantity, quality, communication and method) and if any deviation from one or more of the four principles is based on a certain relationship and purpose, it leads to the necessity of communication and if this goal is not provided departing from these principles will lead to the failure of dialogue. Therefore, in this research, some of the conversations between Jesus and the apostles in the Holy Qur'an have been analyzed, based on the theory of Grice's rules in a descriptive and analytical method in order to answer the question of how the cooperative principle is used and violated and what effect these violations have on the meaning and purpose of speaker. The results show that the dialogues of Jesus and the apostles in the Holy Qur'an violate the 4th principle of cooperation. The 3rd principle is most evident that the words of Jesus and the apostles have the quantity of 3 times in the Holy Qur'an and 2 other principles namely the principle of communication and the principle of method have a harmonious participation in the dialogue of the apostles and Jesus.