interpretation

This study examined the cognitive processes in interpretation through employing Think-aloud Protocols (TAPs) among Iranian translators. The participants included 10 professional and nonprofessional translators selected through Nelson Proficiency Test. TAP and retrospective interview were used as the major instruments in order to collect the data from self-reports protocols<strong>. </strong>In order to assess the translators' mind activity in the flow of interpretation, they were administered a translation test of approximately 150 words concerning a general subject. Then, the applied cognitive processes (attention, comprehension, memory processes, and problem solving) by the participants were determined and examined. Also, for identifying the significance of differences between the translators concerning the cognitive processes, a chi-square nonparametric test was run. Analyzing the translators' performance during think aloud activity of interpretation revealed that both professional and nonprofessional translators have used the same cognitive processes and the results of the chi-square test revealed there was no significant difference between them at the level of comprehension, memory processes, and problem solving. However, significant difference was observed at the attention level. The findings can help the instructors to become aware about mental abilities and are beneficial for students and translators to improve their translation ability.

L’article fait d’abord le point sur certaines conceptions externes ou internes de l’énonciation. Il distingue le locuteur, source de la voix à l’origine des énoncés et l’énonciateur, source des points de vue, puis hiérarchise les locuteurs et les énonciateurs avant d’évoquer des cas de syncrétisme ou de disjonction entre locuteur et énonciateur. Il présente ensuite une théorisation énonciative intégrative de la notion de point de vue, à partir de la construction de la référenciation des objets du discours. Il définit la notion de point de vue (PDV), en linguistique, comme tout énoncé qui prédique des informations sur n’importe quel objet du discours, en donnant non seulement des renseignements sur l’objet (relatifs à sa dénotation), mais aussi sur la façon dont l’énonciateur envisage / imagine / se représente l’objet. Enfin, l’article revient sur les notions de sujet et d’intentionnalité. L’intentionnalité se lit à travers les relations (motivées) entre perceptions, pensées, paroles, actions. Elle correspond aux intentions des énonciateurs ou locuteurs seconds, celles des agents des énoncés, et /ou celles des locuteurs / énonciateurs premiers, ou encore celles des récepteurs / interprètes des textes, qui cherchent à y reconstruire les deux niveaux d’intentionnalités précédents et à les combiner avec leurs propres hypothèses, en fonction de leur situation.

Muslims are consensus on the principles of Islamic beliefs (‘usūl), though wide differences have appeared among them on the secondary beliefs (furūāt), including the infallibility (‘isma) of the prophets, especially the holy Prophet of Islam (PBUH). Some believe in the fallibility of the prophets and hence the holy Prophet of Islam, referring to some verses of the Holy Qur’an. They argue that although the prophet’s infallibility can be proved by rational reasons, rather than the words from God Almighty, as he himself took them from Him, if there are verses indicating the fallibility, then such infallibility shall be criticized and refuted through such verses. In this article, based on the analytical-citation method, different opinions on the holy Prophet’s (PBUH) immune from sin and their evidences are mentioned. In addition, the verses argued by the critics of the infallibility of the Prophet are mentioned. An investigation of the interpretations of these verses show that they not only do not indicate to this claim, but also prove the infallibility of the Holy Prophet (PBUH) at the highest level.

In the interpretation, translation and esoteric interpretation of the Holy Qur’an, we are faced with free translation and non-adherence to some subtleties. Among the rhetorical matters, omission, connection, division, simile, metaphor and irony, etc. have been used extensively. Therefore, the translator must be completely careful and fluent in this matter. Another issue before us is the diversity and differences in the translation and interpretation of the Holy Qur’an. Two cultures, two tastes, and two different times influence translation approaches, and these can affect both the tastes of the creators and the recipients. Therefore, in this research, these controversial points have been pointed out. This research intends to use the descriptive-analytical method with the aim of explaining the translation approach with the focus on two Qur’anic translators and thinkers, namely Mousavi Garmaroudi and Abu al-Futūḥ Rāzī. The purpose of this study is to prove the hypothesis that in the translations and interpretations of the Qur’an by Garmaroudi, the language is close to the language of the people, smooth and fluent. But the translation of Abu al-Futūḥ Rāzī is the first translation and interpretation presented in the Dari language and he first brings the translation of a part of the verses, then he interprets them. 

Seyyed Morteza Jazayeri in respect to interpretation of some words of the Qur'an, based on the view of the metaphysics of the language of the Qur'an, has specific theories in interpreting the word of the Holy Qur'an. He is one of the scientists who believes in the interpretation of the Qur'an and his aim in interpreting the words of the Qur'an is based on anthropology. He puts his interpretive views on the anthropological axis and interprets the divine teachings and the Holy Qur'an only for the education of human beings and acknowledges that the Qur'an is constantly a book with cultural and educational contents that thus provides human evolution. For this reason, his interpretive approach is based on explaining the cultural and educational aspects and effects of human beings, and this is why he has presented sharp and thoughtful opinions with an interpretive approach, and as a result, his ability to review and criticize his views by thinkers and commentators of the Holy Qur'an needed it. In this article, the basics of interpretation and its examples are first mentioned and then their critique is discussed.

Content interpretation is a cognitive ability which is mostly concerned with understanding the intention of the person who has created or narrated the content.  Narrator is also important since his/ her specific intention, which is inevitable in media like a social network, may change the reality of a created content. Here, the focal point is a sort of transformation with the aim of yielding the class of a message behind the content. In this paper, we propose a rule-based framework for interpreting contents in a social network that has the ability to perform such a transformation through using some generic rules with propositions at high abstraction level. The reason for selecting abstract propositions is their ability in covering wide range of facts occurring in the real world situation. Our suggested framework is in reality able to determine the class of a message indicating the possible intention of either a content’s creator or its narrator, such as whether a narrator is seeking honesty/justice toward the others, is after respect for the people, cares for compassion/ mercy, emphasizes a significance of knowing/ thinking in life, or is after self-upgradation to conduct a healthy life. These classes of message are determined according to both philosophical and psychological aspects which do exist behind the cognitive, emotional and ethical faculties in human being. Results of some experiments show that the generic rules proposed in this paper, which are structured on the ground of abstract propositions, have enough ability to respond successfully to the issue of interpretation in a social network with the characteristics already mentioned. Also, these results approve the fact that such an abstraction is able enough to handle the possible facts hidden in the contents showing up in social network.

In the text of the Holy Quran and the Bible, it is emphasized that God is invisible and cannot be seen by the eyes. There is a distinction in that while the Old Testament does not regard God as merely a mental entity, it acknowledges a direct presence of God in speaking to humans through specific verses and signs. The vision represented in the Quran is used to explain the perception of events and the manifestation of human actions on the Day of Judgment, whereas the vision in bodily form regarding seeing God exists in the Two Testaments. The language of the Holy Quran cannot be influenced by the language of the Bible, although there are similarities in some instances. Ultimately, despite the claims of the Bible regarding the invisibility of God, their descriptions often suggest a corporeal image. However, the Quran explicitly denies the embodiment and vision of God Almighty, and instances discussing sight are often interpreted as a denial of sight.

Drawing upon the hermeneutic basis that understanding and interpretation of a text is conditioned by the reader’s preunderstanding, this article examines ʾAllamah Ṭabāṭabāʾī’s interpretive preunderstandings. In so doing, the article first, will explore ʾAllamah’s constitutive and non-constitutive preunderstandings. As the foundation of his Qur'anic interpretation, the constitutive category is divided into three subcategories: text-specific, interpreter-specific, and interpretation-specific. The non-constitutive category is studied under the following two subcategories: the imposed and non-imposed preunderstandings. Although the article studies ʾAllamah Ṭabāṭabāʾī’s interpretive preunderstandings, this categorization can be applied in studying any scriptural hermeneutic discourse. The contribution of this article to the field, is not limited to Allamah Ṭabāṭabāʾī’s interpretive preunderstandings. The method applied in this study can be used in the study of any scriptural hermeneutics.