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The present comparative-descriptive study aimed to investigate two English translations of Qur’ānic allusions in Hafiz’s poems based on Leppihalme’s (1997) model. To this end, 50 ghazals from The Divan of Hafiz and two corresponding English translations by Clarke (2005) and Salami (2016), were selected through random sampling. After data collection, comparisons were made and analyzed according to Leppihalme’s (1997) translation procedures to identify which strategies were used more or less frequently by the two translators and to examine any differences between the translated and original texts, as well as between the translations themselves. Descriptive statistics, including frequency counts and percentages, along with inferential statistics such as the Chi-square test, were applied. The results of the descriptive analysis showed that the most frequently used strategies in both translations were Literal Translation, Replacement by Target-Language Equivalent, and Replacement by Source-Language Equivalent, respectively. The inferential analysis indicated that there was no significant difference in the translators’ use of translation procedures based on Leppihalme’s model when compared with the original text. Moreover, there were no notable differences between the two English translations of Qur’ānic allusions when compared with each other

The Qur’an encompasses a multitude of valuable teachings that serve as essential guidance for Muslims. To fully derive benefits from this divine source, a comprehensive and continuous engagement is imperative. The present study aimed to develop and standardize the "Familiarity with the Qur’an Questionnaire" (FwQQ) and to investigate its factorial structure. Utilizing the insights of Qur’an teachers, experts, and lecturers of Qur'anic studies with seminary degrees from Saqqez County, the characteristics of individuals familiar with the Qur’an were identified. Based on these characteristics, a 22-item questionnaire was developed. A total of 434 primary and secondary school teachers as well as Qur’anic studies instructors from Saqqez, selected through multi-stage cluster sampling, participated in the study and completed the questionnaire. The collected data were analyzed using SPSS and LISREL software through exploratory factor analysis (EFA) (including principal component analysis (PCA) with varimax rotation), and confirmatory factor analysis (CFA) (using fit indices). The Kaiser-Meyer-Olkin (KMO) test indicated that the data were suitable for factor  analysis. Additionally,  PCA with varimax  rotation revealed that the FwQQ comprises two factors: "Learning and Teaching the Qur’an," and "Tendency towards the Qur’an and Contemplation on It." These results were also supported by CFA, demonstrating a good fit between the data and the two-factor model. The reliability of the questionnaire, calculated using Cronbach's alpha, was found to be 0.97 for the overall scale, 0.93 for the first factor, and 0.96 for the second factor. This validated instrument holds promise for future research exploring the role of Familiarity with the Qur’an in various psychological and social contexts.

Le présent article examine l’expérience de la wilayat al-faqih (gouvernance du jurisconsulte) dans la mise en œuvre de la démocratie religieuse au sein du système de la République islamique d’Iran. La démocratie religieuse, conçue comme un modèle distinct de la démocratie libérale occidentale, repose sur une synthèse entre principes religieux et valeurs populaires. Dans ce cadre, la théorie de la wilayat al-faqih, fondement de la souveraineté dans la République islamique, joue un rôle central dans la conceptualisation et l’application de cette forme de gouvernance. L’article devant vous met l’accent sur le rôle du leadership exercé par le Guide suprême, en analysant les fondements théoriques et historiques de cette gouvernance, les mécanismes constitutionnels de sa réalisation, ainsi que son fonctionnement dans divers domaines tels que la participation politique, la justice sociale et l’indépendance nationale. À partir d’une évaluation critique des expériences accumulées au cours des dernières décennies, les forces de ce modèle — telles que le renforcement de la convergence entre religion et société ou la capacité à instaurer stabilité et unité nationales — sont discutées, et des pistes d’amélioration sont proposées afin d’optimiser son efficacité.