Research Article
Quranic Studies
Hamed Shivapoor
Abstract
Introduction
One of the most important achievements of human ethics and culture is the general rule that we should treat others as we expect them to treat us, and on the other hand, we should not treat others as we would not like them to treat us. The positive form of this rule is called the "Golden ...
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Introduction
One of the most important achievements of human ethics and culture is the general rule that we should treat others as we expect them to treat us, and on the other hand, we should not treat others as we would not like them to treat us. The positive form of this rule is called the "Golden Rule" and is expressed as follows: "Treat others as you would like them to treat you," and its negative form is called the "Silver Rule" and is expressed as follows: "Do not treat others as you would not like them to treat you." These two rules are at the heart of a larger and more general moral law that is expressed as follows: "Behave as you would like your behavior to become a universal law." Evidence of this law can be found in many different religions and cultures; but Immanuel Kant is the first philosopher in the contemporary world to talk about this law in detail and to organize his moral philosophy based on this law. Harry Gensler, a contemporary philosopher of ethics, has called this Kantian law the “formula of universal law” and has tried to present it in a more modern way.This universal moral law can also be searched for in Islamic religious texts, namely the Quran and the Hadith to find evidence of the moral teachings of the Quran that can be viewed from the perspective of the universal moral code. Accordingly, evidence from the verses of the Quran is presented in several categories according to which man is obliged to act in such a way that he can turn his action into a general law. In this article, I have categorized these cases into four parts:The Golden (and Silver) rule of Ethics: Some of the moral commands of the Quran can be viewed from the perspective of the Golden and Silver rule of Ethics. One of the famous examples of this rule in the Quran is verse 267 of Surah Al-Baqarah. In this verse, God commands humans not to give to the needy things that they would not accept if they were in their place, and this means that in helping the needy, we should treat them in a way that we would like to be treated if we were in need ourselves.Rejection of double standards: One of the obvious areas of application of the universal code of ethics is avoiding having double standards in any behavior. Someone who tries to follow the same standards in all his/her behaviors has actually acted in such a way that his/her behavior tends to become a universal law; but someone who is plagued by double standards in his/her behavior has violated the universal code of ethics. Double standards include both our internal behaviors such as belief and faith, judgment, positive and negative emotions such as friendship and hostility, etc., and external behaviors such as dealing with others. This article provides examples of the Quranic moral injunctions on the absence of double standards in both internal and external behaviors.Thought experiment and hypothetical situation: Another group of Quranic verses depict hypothetical situations and ask people to imagine themselves in these situations and be prepared to generalize any opinion they have about these situations to all similar cases.Consistency of belief, behavior, and speech: Another group of Quranic verses are related to the consistency of human belief, behavior, and speech. The inconsistency of human belief, behavior, and speech shows that they have not been able to transform their behavior into a general law and generalize it to all aspects of their personality.All of these cases have in common that consistency in behavior and moral judgment is achieved when we can generalize our behavior; But the denial of the golden and silver rules, the existence of double standards of behavior, the lack of readiness to generalize hypothetical situations in thought experiments, and the lack of proportion in personality areas, all have in common the fact that in all of them, consistency in behavior and moral judgment, and as a result, the universal law of morality, has been violated.Research backgroundSo far, I have not come across any independent research that has precisely researched the "universal moral formula" in this specific sense in the sacred texts of religions, including Islam, i.e., the law that "act in such a way that your work becomes a universal law." What will be researched in this article is an analysis of the moral teachings of the Quran from precisely this perspective.Research methodThe method of this article is library-based. ResultThe author's goal is not to raise a new issue, but to draw a new perspective in looking at the moral system of the Quran. From this perspective, there are also some questions and problems that are worthy of consideration and attention from another perspective; but examining the controversial cases of incompatibility between the universal moral standard and some verses of the Quran is an important discussion that does not fit the limitations of this article and requires a wider space.
Research Article
Quranic Studies
Fardin Darabi; Roohallah Mohamad Alinejad Omran
Abstract
IntroductionHermeneutics, meaning “to interpret,” has its roots in the Greek word “hermeneuein” and was first utilized in the 1670s. This field emerged as a theory of understanding during the Renaissance, particularly in the 19th and 20th centuries, with the works of Friedrich ...
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IntroductionHermeneutics, meaning “to interpret,” has its roots in the Greek word “hermeneuein” and was first utilized in the 1670s. This field emerged as a theory of understanding during the Renaissance, particularly in the 19th and 20th centuries, with the works of Friedrich Schleiermacher and August Böck. Hermeneutics examines the process of understanding a text and the concept of understanding itself, and it is recognized as a central issue in contemporary discourse. This science can be analyzed from various perspectives, including application, historical period, and content.From the perspective of application, hermeneutics is divided into two categories: “textual hermeneutics” and “philosophical hermeneutics,” with the former focusing on text interpretation and the latter on ontology. Historically, hermeneutics is categorized into three periods: classical, modern, and postmodern, each with its own distinct characteristics. In the classical period, absolutism prevails, while the modern period emphasizes relativism and the diversity of interpretations. Postmodern hermeneutics critiques the modern era and stresses the absence of absolute meanings. In terms of content, hermeneutics encompasses various approaches that can be categorized as author-centered, text-centered, or interpreter-centered.Research backgroundHermeneutics, as the science of interpretation and understanding texts, has undergone significant transformations throughout history. In this context, Schleiermacher’s methodological hermeneutics is recognized as a pivotal point in this field. Schleiermacher sought to uncover the hidden and ultimate meanings of texts and believed that every science has its specific theoretical tools; however, beneath these differences lies a fundamental unity (Schleiermacher, 1998: 5). This approach to text interpretation, especially in religious and philosophical texts, has been emphasized in the works of various thinkers such as Emilio Betti and Hans-Georg Gadamer. Betti stresses the importance of interpreters’ efforts to reconstruct the author’s intentions and believes that regional traditions in hermeneutics should be respected (Betti, 1990: 347).Among Arab thinkers, Muhammad Amara simplistically rejects Western hermeneutics, arguing that it is rooted in Western traditions that differ from Islamic traditions (Syamsuddin, 2021). In Iran, figures like Talaghani and Motahhari have engaged in Quranic interpretation, each with their unique approaches to hermeneutics and semantics. Talaghani paid attention to the time and place of revelation and its impact on religious texts (Jafari, 1390), while Motahhari views the interpreter as a receiver of the text’s message, focusing on understanding meaning (Motahhari, 1387: 40).Philosophically, Heidegger’s hermeneutics is known as philosophical hermeneutics, emphasizing ontology and interpreting existence (Hadi Tehrani, 1385: 171). Ricoeur and Arkoun have also contributed to this field, emphasizing the importance of historical and social contexts in understanding texts (Arkoun, 2002: 89). Arkoun, as a radical critic of Islamic tradition, examines the influence of historicism on sacred texts, while Abu Zayd advocates for a humanistic interpretation of the Quran, asserting that the Quran should be interpreted based on scientific principles (Nasr Abu Zayd, 2010).In modern hermeneutics, Dilthey has focused on organizing and refining principles and rules, shifting the question of understanding texts to the understanding of human manifestations (Blayser, 1380: 23). Additionally, Gadamer’s and Strauss’s hermeneutics explore the author’s intention and the independence of textual meaning, striving to view interpretation as a dynamic act (Hadi Tehrani, 1385: 201).Finally, postmodern hermeneutics addresses the impacts of deconstruction and individuality in text understanding, with Derrida and Palmer emphasizing the importance of preconceptions in the interpretation process (Derrida, 2006; Palmer, 1377: 204-205). These developments and perspectives illustrate the complexity and diversity in the processes of interpreting and understanding texts, highlighting the necessity of considering historical, cultural, and social contexts in this endeavor.Research methodThis research is descriptive in nature and employs content analysis as its primary method. It utilizes a library-based approach for data collection, which involves the initial examination of written sources, including theses, books, articles, and journals. In cases where additional information is required or ambiguities and conflicts arise, interviews are conducted with prominent figures and critics within the relevant discourse.The present study begins with a descriptive exploration of methodological studies in contemporary Quranic research. It aims to identify and analyze these studies, assessing each one through a genealogical lens. If a study is considered a distinct current, it will be evaluated through thematic analysis, examining the relationships between different currents and how they interact with one another. This approach allows for a comprehensive understanding of relativism and absolutism within the hermeneutical paradigm of contemporary Quranic studies.ResultBased on the findings of this research, the following conclusions can be drawn:Influence of Philosophical Hermeneutics in the Islamic World: In the late 19th century, the interaction between scholars in the Islamic world and Orientalists had significant effects on their perspectives and thoughts. This interaction facilitated a shift from traditional interpretation towards philosophical hermeneutics and, in some cases, methodological hermeneutics. This change reflects profound transformations in interpretative approaches and a new outlook on sacred texts.Dominance of Relativism over Absolutism: Among non-Iranian scholars, adherence to philosophical hermeneutics with a modern historical approach has shown the greatest inclination. This indicates a focus on author-centered interpretation and free interpretation of texts. Relativism in interpretations prevails, preventing the monopolization of meaning.Focus on Text and Author in Iran: Among Iranian scholars, adherence to methodological hermeneutics with a modern historical approach is more prevalent. This signifies a greater emphasis on the text itself and the author’s perspective. However, there has been less attention to relativism and the possibility of multiple interpretations, and this issue has not emerged as a strong current.Existence of a Bipolarity among Iranian Scholars: There is a strong bipolarity among Iranian scholars between followers of methodological hermeneutics and proponents of philosophical hermeneutics with a postmodern historical approach. These two groups typically engage in debates and discussions in a bipolar manner, contributing to the continuity of discussions and the diversity of viewpoints in this field.Influence of Orientalists: The hermeneutical approaches among Muslim scholars have clearly been influenced by Orientalists. This influence has contributed to the formation and development of hermeneutics in the Islamic world, leading to the creation of a new intellectual space.
Research Article
Quranic Studies
Jalilolah Faroughi Hendevalan; Elaheh Khosroparast; Mohammad Hosein Zanjiri
Abstract
Introduction
This study aims to analyze the discourse of God in the Qur'an, particularly in Surah Al-An’am—a Meccan chapter—using Laclau and Mouffe's framework of critical discourse analysis. (Saidi, 2014: 14) The term "opponents" refers to individuals whose beliefs conflict with or ...
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Introduction
This study aims to analyze the discourse of God in the Qur'an, particularly in Surah Al-An’am—a Meccan chapter—using Laclau and Mouffe's framework of critical discourse analysis. (Saidi, 2014: 14) The term "opponents" refers to individuals whose beliefs conflict with or oppose Qur'anic teachings and the doctrines of the infallible Imams (peace be upon them). One of the reasons for selecting Surah Al-An’am for analysis from a critical discourse perspective is its monotheistic focus and its richness in debates and discursive arguments that the Qur'an raises against its opponents. Makarem Shirazi (1974: Vol. 5: 143) explains regarding Surah Al-An’am: "the main objective of this Surah, like other Meccan Surahs, is to call to the three fundamental principles of 'Tawhid' (monotheism), 'Nubuwwah' (prophethood), and 'Ma’ad' (the afterlife), but it particularly revolves around the issue of monotheism and the struggle against polytheism and idol worship." Thus, this Surah lends itself to analysis from the standpoint of critical discourse analysis. The authors selected the discourse theory of Laclau and Mouffe from among the various available theories in critical discourse analysis because it offers an effective framework for examining the discursive contradictions and conflicts within Surah Al-An’am, which is the central objective of this paper. To carry out this research, the verses related to God's discourse against the opponents in Surah Al-An’am were first compiled according to the Persian translation of the Qur'an by Mahdi Elahi Qomshaei. After gathering the verses, coding was performed using Grounded Theory. Finally, the selected verses were analyzed through the framework of Laclau and Mouffe's discourse theory.
Research background
Several studies focused on discourse analysis from the perspective of Laclau and Mouffe's theory, specifically related to the Qur'an, are as follows: Taqavi (2017) in his article "Discourse Analysis of the Speech Acts of the Quraysh Leaders with the Prophet (PBUH) during the Meccan Period Based on the Discourse Analysis Theory of Ernesto Laclau and Chantal Mouffe" addresses the clash between the discourse of monotheism and idol worship between the Prophet (PBUH) and the Quraysh leaders through the lens of Laclau and Mouffe's theory. Arab Yusef-Abadi (2017), in his article "Critical Discourse Analysis of Hallaj's Writings Based on the Laclau and Mouffe Framework," explores the distinction between the Shari’ah-based and Tariqah-based discourses. Kavouszadeh (2016) in his thesis "Examining and Analyzing the Theological Disputations of Prophets with Opponents in the Qur'an" focuses on the debates and arguments between the prophets and adversaries. Saidi (2014) in the thesis "Methods of Dealing with Ideological Opponents in the Qur'an and Hadith" explores the different types of opponents, their motivations and sources of opposition, and how the prophets and the infallible Imams (peace be upon them) interacted with ideological opponents.
Research method
This is descriptive-analytical research conducted using the library-based method. In the first phase, all the verses of Surah Al-An’am were reviewed, and then the verses related to the topic of the research, i.e., God's discourse against the opponents, were collected. To answer their research questions, the researchers needed a fairly comprehensive analysis of the data; therefore, the data were divided into two distinct sections. The first section consisted of descriptions that God provided about Himself, and the second section was dedicated to the arguments God presented in response to His opponents. The process was carried out as follows: each data point (selected verse from Surah Al-An’am) was analyzed both precisely and conceptually. The expressions and sentences from God's own speech used to describe Himself were placed in the first section, while the verses related to God's discourse with His opponents were placed in the second section. Ultimately, using Grounded Theory, the data were coded in three stages: open coding, axial coding, and selective coding. The data were labeled and coded into descriptive phrases or sentences, condensed into a single word or phrase. In the analysis of God's discourse, the authors, after conceptualizing the data through grounded theory, utilized the techniques of linguistics from the theory of Laclau and Mouffe in the final step to analyze the concepts.
Result
In order to prevent the expansion of and ensure the persistence of their own power, the opponents made significant efforts by denying the truth, mocking, and disobeying, aiming to foreground their own discourse and deconstruct the monotheistic discourse of God. Through the analysis and examination conducted, it can be understood that in the semantic system of God's discourse, which includes floating sign and various moments, some signifiers play a major role in representing God's hegemonic discourse. One of these signifiers is the floating sign "oneness." This signifier is in contrast to the discourse of the opponents, who worship multiple deities and idols, and it condemns such practices and behaviors. The signifier "Creator" is one of the key moments in God's discourse, indicating God's power over the affairs of existence. The floating sign in God's monotheistic semantic system, namely "All-Knowing and All-Hearing," holds significant importance in this system, as it not only reflects God's power but also emphasizes His encompassing knowledge and awareness of all the conditions of beings. Another floating sign, "Just," is a divine attribute and one of the fundamental principles of Islam, carrying great significance in God's discourse. The signifier "Guide and Misleader" in God's discourse is one of the Quranic paradoxes that expresses the divine will and is a key temporal element in the monotheistic semantic system of God, signifying the hegemony of this discourse. The next important floating signifier in this semantic system is "Punisher." By juxtaposing this with the signifier of His mercy, God reveals both the power and hegemony of His discourse in the verses. For example, considering what has been mentioned in numerous verses about previous civilizations and the repeated blessings, God desires a special acknowledgment from His servants. In contrast, the opponents disregard everything and engage in disobedience. As a result, God uses the language of threat by promising the destruction of the disobedient and replacing them with another people. Another example is the description of the stubbornness and obstinacy of the opponents, to the extent that they even refuse to accept the verses written on a tangible paper, calling it clear sorcery. The aforementioned floating signifiers, along with the nodal point of "Servitude" and absolute obedience to God's commands, make the semantic system of God's discourse meaningful and elevate this discourse to a hegemonic and prominent position.
Research Article
Quranic Studies
oshriyeh oshriyeh
Abstract
Introduction
Statement of the Problem
The derivatives of the root word "malo" have been used 9 times in the Holy Quran. 7 of these words are used in relation to giving respite to sinners and delaying their punishment. If this word is considered together with other words that are in the same semantic ...
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Introduction
Statement of the Problem
The derivatives of the root word "malo" have been used 9 times in the Holy Quran. 7 of these words are used in relation to giving respite to sinners and delaying their punishment. If this word is considered together with other words that are in the same semantic field, it can be said that these words explain and clarify one of the most frequent concepts in the Holy Quran. This meaning is what Islamic scholars call the tradition of delay and recourse. Understanding the wonderful meanings of the Holy Quran and the subtleties that exist in the words and phrases of the All-Wise God has prompted scholars of various sciences to explain and clarify the concepts related to the tradition of delay and recourse, each within their own field of knowledge. However, despite the very valuable efforts that commentators and scholars of the science of words have made, it seems that there is no place for a systematic and documented research on the semantics of this word. This study aims to study the components of various words used in the Holy Quran for the tradition of granting a deadline. It should be explained on what basis the diversity of interpretations of the Holy Quran regarding the aforementioned tradition was based? What nuances do each of the various interpretations convey in their semantic components? In this study, the aforementioned question is examined with the focus on identifying some semantic nuances of the word "imla" in expressing the tradition of granting a deadline, and in the process, the meanings of other words in the tradition of granting a deadline are also examined and scrutinized to a considerable extent.
Necessity and importance
The Quran is an eternal book containing content that will be useful to humanity until the end of its life. Considering this point and some preliminary points, it is not necessary to discuss them in detail. It is necessary to acknowledge with all our conscience that in such a book, every single word has been used wisely and with care in the nuances of their meanings. This is something that the high capacity of expressions and words in the Arabic language has made possible to a considerable extent for its theologians. Therefore, when it is observed that God Almighty has used numerous words in conveying a general meaning such as the tradition of granting respite, which are associated with each other in a central content, the question arises as to what different meanings a wise theologian or, as some scholars put it, the chief of intellects, might have in mind in choosing various words? The question of these differences seems necessary and essential for a more accurate understanding of the Quranic teachings. This is something that has occupied the minds of scholars in the past regarding different meanings. In contemporary times, and given the significant progress in the field of semantics, it seems that the aforementioned can be pursued using the achievements of this field and a step forward can be taken to understand the meanings of the Quran and what God, the All-Wise, intended.
Research Method
In this article, first, brief points are made about the nature and goals of semantics, the position of conceptual relations in modern semantics, the definition of associative relations and their types in the Holy Quran, and the definition of substitutional relations. Then, in the main part of the research, explanations are given about the morphological structure and lexical meanings of the word "imlaa". Then, words that are placed in a verbal chain next to the word "imlaa" are discussed. In this regard, a number of these words that are useful in understanding the semantic components of the Quranic uses of "imlaa" are examined. The associative words that are discussed in this article are: خیر, أخذ, کید, ازدیاد, and یستیحزا. In the other part, words that can replace the word "imlaa" in a context are examined. In this section, the semantic components of words such as استدراج, امهال, تاجیل, and نزرة are examined. It should be noted that to examine the vocabulary of this semantic field, a central word is needed that is at the center of the semantic field. For this purpose, the word "spelling" has been chosen due to its greater and more prominent use.
Research Background
Regarding the verses in which the tradition of umlah and istidraj is stated, various forms have been written. Sometimes the theological perspective in these studies is colorful and sometimes the interpretive perspective. For example, in the article by Ruqayyah Yousefi, the verses related to the tradition of umlah and istidraj are examined to explain how the scheming is attributed to God Almighty. (See: Abdullahi, Tahirah, Yousefi, Ruqayyah, “How to Attribute Scheming to God Almighty,” Studies in Religious Studies, No. 8, Fall and Winter 99, pp. 0-21) The common point of all these writings is that a linguistic perspective is not seen to understand the meaning of the word umlah, which has been used more in these verses.
Results and Achievements
From the above points, the following results are obtained:
The word dictation is used in the Holy Quran in the sense of giving respite to the disbelievers. According to some philologists, the association of the concept of this word with the concept of the word أخذ strengthens the theory that in fact this word is used in the sense of setting free and releasing. In this case, the Quranic uses of this word are metaphorical.
By semantically analyzing words such as خیر, أخذ, کید, ازدیاد and استیحعة that are in the axis of substitution with the word dictation, a more precise explanation of the semantic components of the word dictation in the Holy Quran can be obtained.
From the association of the derivatives of the word dictation with the mentioned words, it is clear that the disbelievers are interested in this freedom arising from dictation, but this is by no means something that anyone really desires. The word "Kaid" indicates that this situation is specific to the rebellious infidels and those who have waged war against God. They have been caught in a conspiracy that is intended to destroy and annihilate them. The interpretation of "Lizdadua" and the use of a distinctive syntactic structure in the verse indicate that the reason for this respite is basically to increase their sins and in no way is there any talk of indifference or neglect, but rather divine punishment has been applied to their situation in this channel.
Also, the association of these words with the word "Istihaza" expresses this point. This divine method of dealing with the rebellious infidels is in fact an example of Istihaza, which is considered to be the agent of God Almighty in verses of the Holy Quran.
Examining the concepts contained in words such as "Istidraj", "Imhal" and "Anzar" is a guide in understanding the Quranic transcendence of the word "Imla". Attention to these words, which are in the axis of succession, provides key points in the semantics of the word "imlaa".
The word "imlaa" when attributed to God Almighty is a punishment from God towards the disbelievers. Contrary to the usages of the meaning of "imhal" which conveys a meaning of punishment or otherwise. In Quranic usages, the Holy Prophet of Islam has been asked to give them time and leave the punishment to God. Contrary to the usages of the meaning of "anzar" which in some cases there is an expectation of improvement in the situation and resolution of the problem, this is not the case in the meaning of "imlaa" and this attitude of God Almighty is a punishment that He inflicts on the disbelievers.
Quranic usages of "istidar" refer to the gradual fall of the disbelievers and "imlaa" shows and explains the manner of this gradual fall, which is to abandon them.
Research Article
Quranic Studies
Qader Qaderi; Abdolahad Gheibi; Mohamad jahangiri Asl
Abstract
Introduction
The Qur'an is a book that has a large audience and is not specific to the Arab-speaking people. Although it was revealed in the clear Arabic language, since some of the audience are not familiar with the Arabic language, the necessity of its translation becomes more and more apparent; Therefore, ...
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Introduction
The Qur'an is a book that has a large audience and is not specific to the Arab-speaking people. Although it was revealed in the clear Arabic language, since some of the audience are not familiar with the Arabic language, the necessity of its translation becomes more and more apparent; Therefore, since the time of its revelation, various translations have been presented, including the Persian language translations. "Historians believe that the oldest translation into Persian language is the translation of Surah Hamad by Salman Farsi" (Aqiqi Bakshaishi, 1387: 1108; Al-Sarakhsi, 1993: Vol. 1, 37)
There is a difference of opinion among Islamic scholars about the permissibility of translating the Quran; A few have ruled that it is forbidden, and the majority of them have ruled that its translation is permissible. Perhaps the reason for banning the translation by some is that the Quran cannot be translated as it is; because this heavenly book has hidden angles that no language can fully convey its concepts. Therefore, one of the essentials of Quran translation is that the translator should be fluent in Arabic and pay attention to all the levels of the language of revelation, and besides this knowledge, he should also be aware of all the cultural levels of the target language. But it must be admitted that although the translation of the Qur'an has evolved throughout history and has been presented in different ways, there is still a long way to reach a balanced translation with the holy text.
The theorists of translation science believe that due to the dissimilarity of language systems, it is impossible to establish equality between the source and target languages in the field of translation. Therefore, instead of the word equality, they use the word balance or equivalence. The translator should try to realize minimum levels of balance and equivalence in translation (Siyahi et al., Quarterly Journal of Translation Researches in Arabic Language and Literature, No. 14, Year 6, 2015). In this context, it is necessary for the translator to try to create, at least, an approximate balance between the two languages. Translations or writings that smell like translations when read are those that do not benefit from this balance (Solhjo, 2012: 75). Replacing and matching textual elements in translation is one of the translator’s most important priorities. Naturally, the meaning of the correct replacement of textual elements is not limited to conveying the initial meaning and concept of these elements in the target language, but rather each of these textual elements, in light of taking into account a specific linguistic context and interacting with other textual elements, according to the general context of the text, finds a new and changed meaning and concept. Hence, the meaning of the appropriate replacement and equality of textual elements in translation is to find the appropriate lexical equivalent for them, taking into account that the linguistic context is the ruler in it.
As a result, it can be said that there is a direct relationship between the translation and the linguistic context of the text, due to which it is not possible to translate the text without considering the linguistic context. Undoubtedly, the linguistic context and its various components, which have a more objective appearance than the non-linguistic context, is the first part that attracts the translator's attention. Therefore, the translator must consider different linguistic units, which include lexical unit, morphological-syntactic unit, rhetorical (literary) unit, and phonetic unit, along with other components and in interference with each other, in order to finally have a successful translation.(Azad Dell, et al., 2018: 225).
However, the process of translating the Quran always faces challenges, one of which is the existence of the special script of the Quran as the source language, which the target language or languages lack. The Holy Quran has its own script and some words are written differently in different contexts. But most of the translators of the Qur'an have not paid much attention to these differences in script.
Research background
Regarding the subject of the Qur'an's calligraphy, throughout the history of Islam, precious stone works have been left, each of which can be observed and examined in its place; Books such as: "Hijaja al-Masahif" by Muhammad bin Isa Isfahani, "Al-Masahif" by Abu Hatem Sajestani, "Ilm al-Masahif" by Ibn Ashte Esfahani and the works of Abu Amr Dani, especially the book "Al-Maqnafi fi marafa-e-maqad al-Musahaf al-Amsar"; In general, all these old works have only dealt with the differences of the script without paying attention to its semantic implications. This is despite the fact that the later ones have a semantic view of this issue, including the books "Manahel al-Irfan" by Zarqani and "Ijaz Rasm al-Qur'an wa Ijaz al-Talawah" by Mohammad Shamloul, have paid more attention to this issue than others. In this book, the author is trying to prove that God Himself specified the way of writing words and the type of letters and the arrangement and placement of Quranic words to convey new and precise meanings to the audience. In such a way that if it was otherwise, these meanings and its subtleties would not be understood And in this way, she wants to prove that the Holy Qur'an has miracles in terms of handwriting and recitation, and while pointing to the unusual writing of the words and its unusual reading, to explain the meaning and meaning of its miracle. Also, the book "Rosem al-Musaf, a historical and linguistic study" written by Ghanem Qaduri al-Hamd, has a special privilege, because it is both comprehensive and uses wide sources of written and printed books, manuscripts, old stone inscriptions, and the research of modern linguists. has researched and analyzed in scientific and technical ways. In this book, the author discusses in detail the history of Arabic writing before the Ottoman script, as well as the history of the writing and collection of the Holy Qur'an and the sources of the Ottoman script, and the date of its completion, and at the end, the relationship between reading and writing and the history of readings in three centuries. First, it deals with the historical course of readings of Shaz and...
Also, in the book "Al-Jalal Wal-Jamal Fi Rasm Al-Kalmah Fi Al-Qur'an Al-Karim" the author of the book, Dr. Sameh Al-Qalini, who is one of the great contemporary Quran scholars, writes in the introduction of this valuable book: The studies that were done before this book are considered superficial studies that only look at examples They are detailed and do not provide a comprehensive explanation for this important phenomenon [Qur'an calligraphy]. Therefore, I decided to deal with all the details of this matter with a mind free from any prejudice, and not to look for anything else except the search for the truth, therefore I entered the research with a state of doubt to reach the truth and certainty. The results of the research show that the reader will understand in an objective and real way and with clear proofs that even the handwriting of the words of this precious book is one of its miracles (Qalini, 2008: A).
Also, the book "Ijaz al-Rasmi al-Qur'ani between Al-Mustabin and Nafin" written by Khaled Abdul Latif Al-Muhamor; Also, the book "Al-Ijaz al-Qur'ani fi Rasim al-Uthmani" authored by Abdul Moneim Kamel Sha'ir, and the book "Al-Ijaz al-Dalali and Bayani fi Rasim al-Uthmani" authored by Dr. Hamdi Al-Sheikh, all of which deal with the issue of the miracle of Quranic calligraphy and examine the opinions of supporters and opponents. In Iran, it is also possible to mention the book "Study on Rasm al-Musaf and marking methods in the Holy Qur'an" written by Hasan Tafkari, which dealt more with the history of calligraphy, but did not pay attention to its semantic implications.
Articles have also been written in the field of the current research as follows:
Ahmad Zarangar, Seyyedah Zainab Hosseini, Ruhollah Muhammad Alinejad Omran, article: "The script of the Holy Quran" is restricted or ijtihadi in Bute Naqd (1400), Research Journal of Quranic Studies, year 12, number 45. In this research, the opinions of those who believe in the Al-Musaf and Al-Umla style and how these two opinions face each other were examined with a descriptive-analytical method, and the basis and criteria of the opinions raised regarding the restrictiveness and ijtihad of the Qur'anic calligraphy were discussed and the differences in the Al-Musaf and Al-Umla style were discussed. Explanation, and the weaknesses and strengths of each of them have been proposed
Seyyed Mohammad Baqer Hojjati, article: Rasmal Khat Mushaf Osmani; Its secrets, wisdom and benefits: the difficulty of reading the Mushaf and its solution (1389), Religious Research Journal, No. 4. In this article, while criticizing the theory of the prohibition of the Ottoman custom, the opposition of this script to the common script in some words of the Qur'an is examined. Is
Karim Davlati, article: An attitude towards the script of the Holy Quran (1387), educational and research quarterly of the University of Islamic Religions, third year, number 11. In this article, after briefly explaining the writing of the Qur'an, the definition of the Al-Musaf tradition and the background of its use in the writing of the Qur'an have been discussed, and the views of Islamic scholars regarding the doubts raised regarding the observance of its rules in the writing of the luminous words of God Almighty have been expressed. Then the basic rules of Al-Musaf ritual are stated.
Mohsen Rajabi, article: Rasam al-Musaf; Features and views (2018), Meshkah magazine, volume 28, number 3. This article, by examining different viewpoints about the script of the Qur'an, aims to explain and analyze the traditions and viewpoints that consider the differences in the script of the Qur'an to be caused by the mistakes of the writers of the revelation or the incompleteness and primitiveness of the Arabic script. Show its inaccuracy.
Seyyed Mohammad Reza Ibn Al-Rasoul and his colleagues, the article: "Al-Mustzadah letters in the line of Uthman Taha, positions and reasons in the Holy Qur'an", "Studies in Arabic Studies and Literature" magazine, summer 2013, number 14, has been published.
Among the above articles, the only article related to the subject of this research is the article by Mr. Dr. Ibn al-Rasoul et al., and it also deals with the methods of Uthman Taha's calligraphy rather than specifically dealing with the Qur'anic calligraphy. By checking the reliable scientific databases and specialized magazines, it was found that no research has been done on evaluating the attitude of the Qur'an translators to the script (comparatively) and this research seems to be new in its kind and it is hoped that it will be able to The eyes of Quran translators are focused on calligraphy and its semantic dimensions
Research method
The present article, with analytical-critical method, aims to evaluate the degree of reflection of the semantic miracle of the Qur'an script in the translation of Abdul Aziz Salimi.
Result
In this article, believing in the effect of Quranic calligraphy on the meanings of the verses and considering the wide range of findings in this regard, four principles (deletion, addition, addition and modification) from the six principles of the rules of Quranic calligraphy in translation Abd al-Aziz Salimi was examined and the following results were obtained:
1- The opinion of experts about the special Quranic script is different; Most of them believe that the script of the Qur'an is one of its miracles and forbidden by God Almighty, and if others make a mistake in understanding the meanings behind these customs, this mistake is not a defect in the custom, but a type of ijtihad and an error in ijtihad.
2- By pondering and thinking based on the context of the verses of the Quran, it is possible to understand the difference in the Quranic script and apply it in the translation of the Quran. It is not possible to reflect all the cases of calligraphy in the translation of the Qur'an.
3- This research indirectly emphasizes the necessity of preserving the Ottoman script, because not paying attention to the use of this custom and writing the Quran according to the usual custom will cause readers and researchers to lose many hidden benefits in understanding and understanding the deep meanings of the Quran. .
4- By examining the reflection of the semantic miracle of the special Qur'anic script in the translation of Abdul Aziz Salimi, it seems that this translation - however little - pays attention to the semantic miracle of the Quranic script and conveying the concepts hidden in it. But in this direction, it cannot be considered a significant success.
Research Article
Quranic Studies
Mahdi Abdollahipour
Abstract
Introduction
Among the verses that commentators and translators disagree on is verse 75 of Surah Ma'idah. The context of verses 73 to 77 of this sura is according to the consensus of commentators, emphasizing the issue of monotheism and avoiding trinity. After stating this importance, God reprimands ...
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Introduction
Among the verses that commentators and translators disagree on is verse 75 of Surah Ma'idah. The context of verses 73 to 77 of this sura is according to the consensus of commentators, emphasizing the issue of monotheism and avoiding trinity. After stating this importance, God reprimands the unbelievers for insisting on their incorrect view and not asking for forgiveness, and he draws attention to his forgiveness and mercy.
Then, from the basis of emphasizing the need of the Prophet and his mother Maryam for food and strength, he specifies that they are human beings; but in the meantime, he acknowledges an attribute of Hazrat Maryam, which is: "Seddiqah"; a word that has been contested by commentators and translators of the Holy Quran. Confirmer, authentic confirmer, truthful, trustworthy and saintly, trustworthy, upright, etc., are the meanings that are mentioned in the interpretation sources and translations for "Seddiqah". In the last two verses of this context, by denying the ownership of any benefits or harms from anyone and anything except God, he declares the trinity and belief in a God other than the One God as arrogance of the unbelievers in religion and warns them to avoid following the misguided. Therefore, answering the question: which of the mentioned meanings for "Seddiqah" is more accurate according to the context of the verses? The basis for organizing the present research is; therefore, after analyzing the interpretation of the word in question in the eyes of the commentators, the related narrations will be examined from the point of view of the signifier, and finally, the Persian and English translations will be examined.
Research background
Although no independent article or work has been written regarding the historical study of the word "Seddiqah" which appears in verse 75 of Surah Ma'idah, a group of commentators in different centuries have provided an interpretation about this word under the mentioned verse. In addition to them, the only work that can be declared in relation to the present research is the article "Investigation of the semantic relations of the word truthfulness in Nahj al-Balagheh" written by Samaneh Diyari and Seyed Hossein Seidi in Nahj al-Balagheh Research Quarterly, Year 8, No. 30, Summer 2019. In this article, the authors have investigated the meaning of "Sedq" - not Seddiqah - in "Nahj al-Balagheh" from a contextual perspective and have tried to find its semantic position, using the method of descriptive semantics. In this way, and due to the fact that their mission was not to analyze the derivatives of this root, in only a part of their writing, they announced 83 items of nominal compounds used from this root in Nahj al-Balagheh, while presenting mere statistics, and one of these compounds have also been called "Seddiq and Seddiqeen"; Without even mentioning its exact frequency in Nahj al-Balaghah or providing a clear meaning of it. Therefore, the distinctive feature of the current research is to analyze the exact meaning of the word "Seddiqah" in the most important sources of commentary and also in Persian and English translations. Another article titled "Measuring the effectiveness of the semantics of Allameh Tabatabai and Izutsu in the concept of Sedq" by Seyyed Hamidreza Mirazimi, Abdul Hadi Masoudi and Afrasiab Salehi Shahroudi, which was published in issue 37 of the Religious Research Journal And in that, the semantic foundations of Allameh Tabatabai and Izutsu were analyzed in the field of the semantics of "Sedq" - not "Seddiqah" - and finally the result was reached, that although both scientists were able to achieve success in the semantics of the concept of "Sedq", But their theories contain ambiguous points, which require a revision of the method or basis of both theorists to resolve these ambiguities.
Research method
Basically, exploration in each of the fields of knowledge is done with the special method of the same knowledge; Therefore, in the field of human sciences, since the researcher examines the issues and problems related to him, the best method is observation and analysis; But in the field of Quranic and Hadith knowledge, which is considered as a sub-field of human sciences, because the researcher is dealing with opinions and theories, the descriptive-analytical method is generally on the agenda; That is, in the beginning, theories are reported and then analyzed; Therefore, this article has completed the research by using the same method.
Result
The lexical analysis of the words that are used only once in the Holy Qur'an is one of the new research models. The word "Seddiqah" is one of this category of words, which is used only in the 75th verse of Surah Ma'ida among all the verses of the Qur'an. Since the concept of this word, at first sight, does not seem so complicated, a group of commentators have simple-mindedly refused to interpret it, and perhaps because of the clarity of its interpretive meaning, they have left the word "Seddiqah" behind. However, some others have ignored the entire interpretation of this verse. But in the meantime, some commentators have also interpreted the verse and especially the word "Seddiqah" and interpreted it based on their interpretive understanding, which has caused the emergence of four opinions regarding the interpretation of this word; Therefore, four interpretations have been provided by the commentators for this word, which are: authenticator; authenticator of the faithful; honest (=truthful); And pious. It seems that the same lack of consensus about this word on the part of the commentators has caused confusion between Persian and English translators in providing a correct equivalent of it and has fueled the difference in Quranic translations. While, in the opinion of lexicologists, it is said that they differ between the literal meaning of the word "Seddiqah" and the original meaning of "S.D.Q". However, after a careful analysis of the word in question, this result is obtained, that the best meaning for the word "seddiqah" is the affirmer of the believer.
