فهرست مطالب حسین خانی کلقای

Although Ravandi lived in an era when most jurists were influenced by Sheikh Tusi and Seyyed Morteza, he had independent scholarly and philosophical thoughts in jurisprudence. He is the first scholar to introduce the quadruple approach to the Shia community, which includes the books, traditions, reasoning, and consensus. Ravandi employed various methods in the interpretation of the Quranic verses. So far, no research has been conducted on the discovery of his interpretive methods. Therefore, the aim of this article is to examine and extract Qutb al-Din Ravandi’s interpretive methods. These methods were discovered among his interpretive works as well as some of his hadith-related works where he engaged in interpreting certain verses. Based on the findings of this research, his interpretive methods include Quranic interpretation through the Quran, Quranic interpretation through hadith, rational and juristic interpretation, the use of literary sciences, poetry, and principles of jurisprudence in Quranic interpretation, and attention to similarities and analogies.

There is a close relationship between Quranic Recitations (Qira’at) and the science of morphology and syntax in the Arabic language, as the Quran is the most influential factor in the formulation and development of Arabic language rules. This is because the earliest Arabic grammarians themselves were Quranic reciters. Differences in the recitation (Qira’at) of certain Quranic verses exist among reciters. These variations in recitation (Qira’at) date back to ancient times and are a historical fact with no basis for denial. In this paper, using a descriptive-analytical approach, discrepancies in the recitation (Qira’at) of the seven reciters (Qurr’a) in the first part of the Quran are examined. Linguistic and grammatical aspects are investigated, and the reasons for these variations are analyzed. The research is divided into two sections: Arabic and grammatical. The results of this study indicate that among the recitation (Qira’at) schools, the Kufan reciters have performed better than others. Among the seven reciters, Asim al-Kufi had the fewest deviations, and Hafs’s recitation (Qira’at), narrated by Asim, exhibited the most conformity with Arabic literary rules. In contrast, Qunbul, the reciter narrated by Ibn Kathir Makki, demonstrated the weakest performance in recitations (Qira’at).

Through scientific readings, it is possible to identify the consensus or difference of opinion of the transmitters of God’s book. There is a close relationship between Qur’anic readings and Arabic language; because the Qur’an is the most influential factor in establishing and formulating Arabic rules; that is why the first grammarians of the Arabic language were part of the Qur’an reciters. There is a difference between reciters in the recitation of certain verses of the Qur’an. The difference in reading has an ancient background and it is a historical fact that there is no reason to deny.In this article, using the descriptive-analytical method, cases of disagreement among the reciters of the seven modes of the Qur’an recitations (qarā’āt-i sab‘a) in the first part (juz’) of the Holy Qur’an, with the help of philology, diacritics, and orthoepy (tajwīd) books, and by explaining the causes of slips, have been investigated in two phonetic and structural sections. The results of this research show that among the schools of qarā’at, the Kufians have performed more successfully than others. Āṣim Kufi has the least slips among the seven reciters, and Ḥafṣ’ narration of Āṣim has the most compliance with the rules of Arabic literature, and in contrast, Qunbul, the narrator of Ibn Kathir Makki, has the weakest performance in reading.

Review:The interpretation of the Holy Quran is considered as one of the prominent sciences of the Islamic sciences and the most popular humanities due to the discovery of the hidden complexities and layers of the words and verses of the Qur'an. This knowledge is for growth and excellence and for getting closer to the truth. And the real meaning of Quranic verses is to use different sciences; ; One of these sciences is pure knowledge, which examines the structural forms of words in the Arabic language, and these structural changes in different types of words can also convey various meanings and meanings. , The present speech, due to the importance of this knowledge in interpretation, has been used in a descriptive and analytical way to answer the basic question of how much Persian-speaking commentators paid attention to morphological points in interpretations and used mere science? Therefore, the two interpretations of Majma 'al-Bayyan and Kashfah al-Asrar have been studied and analyzed with emphasis on the two explicit structures of the source Mimi and Mara. The results show that often these two interpretations have not paid much attention to the morphological implications of these two types of names.

Accurate understanding of texts, especially the miraculous text of the Holy Quran, requires deciphering the words and instruments that make up the chain of speech, which, due to insufficient attention, has led to a misunderstanding of the meaning of the verses and the slip of many Persian translations of the Quran. Is. There are tools in the Holy Qur'an that require careful translation and translation, and have different semantic meanings in different contexts and contexts. This research uses a descriptive-analytical method to translate the devices "tall, lord, short" due to the importance of recognizing their semantic meanings, which sometimes have a conflict between their semantic aspects, and inaccuracy in correctly recognizing these meanings leads to deviation from revelatory purposes. , Which show the results; Most of the tools have not been correctly identified and translated, and in many places, both the commentators' point of view and these tools have been ignored. The most slip is in the translation of "Qad" and "Rabb" and the least slip is in the translation of "Kam".Keywords: Holy Quran Translation, Translation Criticism, Reduction and Duplication Tools, Qad, Robba, Kam

For each letter in the source language, there are several equivalents in the target language with different roles and translations. Therefore, choosing an equivalent for that letter and the role that letter plays, among the types of roles that come to the reader's mind, is one of the problems in the field of translation. It has a special position that distinguishes it from other letters because it contains different types that are very similar to each other so sometimes they are confused in terms of role due to this similarity, and each gives different meanings to the sentence. Therefore, the types of "wow" in the Arabic language and its uses in the Holy Qur'an have been examined and adapted in the translations of Fuladvand, Elahi Qomsheai, and Rezaei. The obtained results show that Fouladvand has acted correctly in comparing "Waw atfe", "Waw maeyat", and "Waw qasm". Elahi Qomsha'i has done the right thing in comparing "Waw haliyeh", "Waw thamaniyeh" and "Waw qasam". And Rezaei had a correct performance in the comparison of "Wow estenafiyeh", "Waw thamaniyeh" and "Waw qasam".  In general, the translation of Foladvand is more accurate when comparing the types of "Waw".

Borrowing from the Holy Quran Narrations in previous centuries have been done through literary types, such as adaptation, guarantee, allusion, etc .; But since 1966. From a new perspective, the reading of texts from the perspective of the "theory of intertextuality" presented by the Bulgarian critic "Julia Kristova" has taken place in various works, especially in the works of Muslim literature in the field of literary texts. The aim of the present effort is to identify, introduce and express the intertextuality of the narrative in the words and themes of the sixth book of the spiritual Masnavi by Jalaluddin Mohammad Balkhi in a descriptive-analytical manner and by inducing the words and themes of the narrations and hadiths. Analyzing the process of intertextuality in the poems of the sixth book (present text) and hadiths (absent text), we find that this master poet has borrowed 9 of his moral and mystical teachings from the richest educational resources of Islam. In some verses, he has used verses and narrations in terms of structure and wording, and in others, in terms of content. The use of thematic and content relations of verses and narrations in terms of quality (as a reference or semantic adaptation) in a large number of verses of the sixth book, which has created a parallel between parallel negation (mutasas) and general negation (hawar). 

Glossary tudies in the Qur'an are among the oldest in the field of understanding and interpreting the Qur'an. The importance of linguistic research can be explained by the importance of understanding and correctly interpreting the Holy Quran. Given that the word "Nozol" has many meanings that, given the context, the atmosphere in the verses, one of the concepts may be correct or preferable, the question of this study is what is the exact meaning of the word “Nozol”? The findings of this descriptive-analytical study indicate that the “Nozol” essentially means "what food and drink is prepared for the reception of the guest, but in applications based on the highest consensus among the lexicons, with 11.31%, they believe that the meaning of “Nozol” is the place and the home, And 9.25% believe that the meaning of “Nozol” is blessing, grace and forgiveness, And 4.11% believe that the means is income. Examination of these meanings in the four interpretations Majmaa Al-Bayyan, al-Mizan, Kashaf and Al-Tahrir va Al-tanvir,  shows that the term “Nozol” means "what food and drink is brought to a guest and"Nozol”  in Paradise It's a blessing, and In hell it is the doom.

Since the Holy Qur’an has been descended in Arabic, the exact translation of this book is very important and necessary for everyone in order to be aware of its content. In the study and analysis of the translation of the Qur’an, the structures of the language of origin and destination must be considered. One of the basic requirements to reach a loyal and desirable translation is equivalence or harmony between these structures. An Arabic syntactic structure is that of “the present” with its various forms, the equivalent of which is the “adverb of manner” in Persian with its various forms. In this paper, the singular syntactic structure is examined in three famous translations of Elahi-Qomsheiy, Fouladvand and Meshkiny in the last part of the Holy Qur’an, presenting the correct translation besides mentioning their faults. As a result, we conclude that the Foulavdand’s translation has the slightest slip among the others, and he has followed mostly the correct equivalent for the present phrases, completely according to his own theory of “loyal-meaning” translatoion.

One of the famous hadiths in the sonnye and shia hadith sources is the"Wretched is he who is miserable in her mathers womb and Lucky is the man who is happy in her Mother s womb" witch Was quoted whit Different forms at the Different source and Caused by the different views among Philosophers and Theologians . To the extent that a grup of them givs it as a reason for inertia and others said that it has been forged.In this paper, first, the correct version of the text of hadith witch has changed in scientists words, Introduced by searching on anecdotal sources, and then by reviewing the documents of hadith, Proved that the authenticity of this hadith is Suspicious And this hadith in Shia sources, has not valid document. And in sonny sorces many of that’s cotins are mowquf.The second step also signified this narrative review focused, If you see this text on the innocent, how it should be accepted alongside other religious doctrines to avoid the contradiction.

One of the essential principles of faithful and the favorable translations is establishment of the balance in thestructures of thesource and target language.Linguistic structures, especiallysyntax structure have basic role in the process of translation and linguistic analysis. Absolute ablative is a syntax role that it has not structural similarityin Persianand its equivalent should be foundbase onits structuralequivalentin Persiannamelyadverb and itsdifferent typestothemessage ofthe BibleQuranbeavailablefor the thirst of divineknowledge Closer and moreaccurate.Carelessnesstothisissue makes that translation of absolute ablative be position of slipping in Persian translations of the Holy Quran. Accordingly, we examined Fooladvand's translation and theresults show that the recenttranslationhas been successfulto find theequivalent for a variety of absoluteablativemorethancontemporarytranslationsSo that ithas been the greatestsuccessin finding of thestructuralequivalents for injunctive absolute ablative and all the injunctive absolute ablative in Surah Al-Nisaproperlytranslated based on structuralequivalent.

In line with the second national conference on humanities and the second pre-conference of the economic group on explaining modernization of the subjects in the field of economics at undergraduate and graduate levels، the following points are discussed in this paper. In order to modernize the contents and titles، the subjects in the taught in the field of economics in some top universities in the world are first investigated. These subjects are then compared with the subjects approved by the High Council of Cultural Revolution in the past thirty years and the ones implemented in recent years in some top universities in Iran. The viewpoints of the colleagues mentioned in the previous pre-conference are also compared and discussed in this paper. The result indicates that the compositions and contents of the subjects in the field of economics need to be reviewed fundamentally.