Journal of Quran and Religious Enlightenment
Volume:3 Issue: 2, 2023

Considering that the Qur'an was revealed and translated in Arabic, the translation is the only way to transfer the valuable meanings of the verses of this book. Some scholars in this field, as translators and commentators, have transferred the Qur'anic verses from Arabic to other languages, including Persian, and have paved the way of referring to dictionaries. The current research, with descriptive-analytical method, deals with the issue of how the contemporary Persian translations of the Holy Qur’an have transferred the good interpretations of the Qur’an in the word "Rafth" to the target language. Before dealing with this issue, the word "Rafth" has been analyzed in the Qur'an, Iʿrāb al-Qur'an, dictionaries and interpretations. Then, under the discussed verses, contemporary Persian translations are compared, and finally, the appropriate translation of this word is chosen according to its structure. The result of the research is that a number of translators have used Arabic (Mu'arrab) and long (Iṭnāb) words to translate this word. And they have included Arabic synonyms in their translation language.

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.

One of the types of Qur'an studies in recent decades among Orientalists and Muslims is the new researches in the knowledge of new fields of order of the Holy Qur'an. Meanwhile, researches based on symmetric order or reverse order have been able to take a good place in this. The present article examines the coherence of Surah Mubaraka Yusuf by adopting the descriptive-analytical method. This article first introduces the concept of symmetrical order theory and then analyzes the rhetoric of Surah Yusuf. Surah Yusuf is divided into sixteen sections and the relationship between the sections of the surah is established in reverse and presents a general and comprehensive model of the relationship of the sections of the surah with each other . One of the results of this research is the proof of the orderly structure of Surah Yusuf in the form of the theory of symmetrical order.

A considerable part of the verses of the Holy Quran refers to social traditions. Social traditions are referred to the Almighty God’s planning and organizing, which has continuity and repetition and express the laws and rules governing the phenomena and social life and relations between individuals and groups. This research intends to study and analyze social traditions in the Holy Quran by adopting a descriptive-analytical method. Studies reveal that according to the verses of the Holy Quran, traditions such as the perdition of nations due to sins, the tradition of free will and choosing the fate of each nation by themselves, the tradition of sending messengers due to the ultimatum, the tradition of procrastination and extradition due to efforts to save or reverse to multiply the sins, the tradition of testing and suffering because of the purity measurement and the tradition of edification by expressing the destiny of previous tribes are among the most important divine traditions. As the social traditions have a wide range and variety, their discovering method is different.

One of the most important discussions in the Quranic sciences is the topic of Mohkam (the verses which have clear meaning) and Motashabeh (the verses which have not clear meaning or have several similar meanings) in Quran, the way of glossing of Quran and one who deserves the conditions of this important. There are different proposed reasons for the existence of these kinds of verses in Quran. There are also different methods provided by Quran interpreters to understand the meanings of these verses. Mullasadra as a transcendent sage, who knew the Quran as the infrastructure of his philosophy doctrine, not only tried to categorize interpreters' approaches about these teams of verses and criticized their attitude, but also introduced a special method to encounter these verses which is not much different from mystics' methods. He believed that everything we know in material world has an exemplar in the kingdom of heaven (malakoot). Motashabeh verses are about affairs that have roots in kingdom world and their glosses are tied to understanding of the relationships of these two worlds. In his viewpoint transfusion toward inner concept of Quran, needs related background knowledge and spiritual abilities that could be reached by special meditation and scientific efforts.

Individual differences are one of the most fundamental facts of human life. Knowing the differences, wisdom and their results is very important in building the human worldview and his social interactions. On the other hand, answering the questions and resolving the ambiguities surrounding an important issue such as divine justice depends on knowing the wisdom and results of individual differences. By differentiating between wisdom (philosophy of existence) and result (result of presence) of individual differences, this research examines verses and narrations related to the subject. The research method is descriptive-analytical in such a way that after collecting verses and narrations with library search tools, it analyzes their content. The results of the research show that: divine will, knowledge of God, employment of people, consistency of human life, creation of different positions and different duties, mutual recognition, divine test and display of divine justice are among the most important wisdoms of individual differences in the verses and traditions. Also, the most important results and consequences of these differences are: difference in responsibilities, not judging each other, consulting, avoiding fault-finding and blaming others, pardoning and accepting excuses, and respecting capacity for duty.

The selection of all the words of the Holy Quran, including: the selection of words from the article "SOBH", is based on wisdom. The approach of paying attention to literary sciences can lead to the discovery of the literary and guiding wisdom of these words in the verses. The main question of this research is: "What is the literary wisdom (or purpose) of the words indicating the time of morning from the article "SOBH" in the Holy Quran?" For this reason, the derivatives of the word "SOBH" in the verses were examined and conceptualized. Then, the literary and guiding aspect of words with the meaning of morning in the text of the verse was analyzed. The wisdoms obtained are: 1) From the article "SOBH", the words infinitive noun, infinitive, subject noun, perfect verb and imperfect verbs have the meaning of morning time. 2) The importance of swearing in the morning. 3) Asking about the approach of morning, a sign of urgency. 4) "Fa" in "Fa asbahu" is a sign of the time of morning. 5) "Mosbahin" is a substitute for explaining the divine order. 6) morning simile or metaphor to put aside the night. 7) Virtual morning for all times. 8) Morning breathing is a metaphor for gradual clarity. 9) In the morning of irony to surprise the enemy, perform the rosary and pray. 10) Confrontation and prostration between morning and night is a sign of confrontation between truth and falsehood or guidance and polytheism.

Surah At-Tawbah has a variety of subjects and apparently is fragmentary and irregular; but based on the dimension of the situation, which is the same sociological issues and culture of the era of the revelation of the surah; it is understandable and has a coherent meaning with a clear language. Based on the dimension of the situation, it is possible to understand the ignorant styles such as arrogance, breaking the covenant and shifting the forbidden months by the polytheists that result in the revelation of the first part of verses 1 to 38 of this surah, which introduce this culture and its ugliness. For this reason, God and the Prophet (PBUH) acquit this culture. Consequently, it is the duty of Muslims and the Islamic community to seek the acquittal of the polytheists by following the duality (Tawḥīd, Nubuwwah) and not to approach the polytheists under the pretext of kinship. The second part of Surah (120-139) refers to the constant covenant-breaking of the hypocrites and the problems they caused to the Prophet (PBUH) and the Islamic community. Then, in contrast to the ignorant style, by introducing the religious style and its values, God asks the hypocrites and those who have sick hearts to adhere to the style brought by the monotheistic system by the Prophet in order to prepare their guiding grounds for reaching the Hereafter system. Based on the above explanations, the author has studied the role of situation in eliminating the dispersion and semantics of the surah and its relationship with the trinity (Tawḥīd, Nubuwwah and Ma’ād) with a descriptive-analytical method. Among the most important results that this research has achieved is that: The situation in Jacques Berque's order causes the audience to frame the various topics of the verses of the surah and finally to have a coherent mentality towards them and to achieve a deeper understanding.

The Holy Qur'an as the main religious source in various obligatory and divine sciences, such as; Jurisprudence, theology, ethics, hadith, etc. have been considered and the basic principles have been deduced from it. Knowing the contents of the Holy Quran is important in understanding the verses. Therefore, understanding the verses depends on a careful study of the words of the Qur'an lexically and syntactically. The main question of the research, which has been done by a descriptive-analytical method, is the commonalities and differences in the semantics of the contents of the Holy Quran from the perspective of Zamakhshari in Kashaf and Tabarsi in Majma 'al-Bayyan. One of the findings of the research is that the semantic commonalities of the contents in Kashaf and Majma 'al-Bayyan; Citing the Sunnah of the Messenger of God (PBUH), Arabic poetry, finding the meaning of the words of the Qur'an in the age of revelation and using the power of reason and contemplation and accepting incomplete synonyms, are the words of Ma'rab and involved and among the differences can be: 1- Jurisprudential tendencies (ruling on the slaughter of the People of the Book), 2- The difference between the theological point of view (verse of propaganda, the possibility of copying the Qur'an with a single news), 3- Lexical and literary issues (Hamzah position), 4- Examples of causes of revelation , Pointed out the example of Ahl al-Bayt (AS) and the role of praise.

Islam's stance against inhuman traditions, such as slavery, was indirect and distinctive. It drew on strategies for adjusting attitudes, behaviors and emotions against slavery. Therefore, the claim that Islam has endorsed and legalized slavery is unfounded. It is because the laws stipulated in the Qur’an are not about slaves but about captives and their related rulings. It appears that Islam has not directly prohibited slavery due to the ineffectiveness of the coercive method, attempting to phase out this tradition progressively. In addition, other societies welcomed the indirect style more due to its lack of violence and compulsion.

The polysemy is one of the inevitable phenomena in inter-lingual translation.The collocation relation in polysemous phenomenon is assumed as one of key concepts at this phenomenon and this image has caused many researchers of Islamic studies to consider it as a kind of figures of speech and similar cases in Quran. Arabic term ‘توفی’ in this Quranic phrase: ‘إنی متوفیک ورافعک إلی: I am going to terminate the period of your stay (on earth) and cause you to ascend unto Me’ may include some concepts.death, sleep, perfect capture and seizure of soul etcTranslation of this phrase of Quranic verse in inter-lingual translation from Arabic to English has led to some challenges in estimation of the closest and most precise equivalent for it in contemporary translations from Holy Quran. In addition to citation from ten translated versions from contemporary translations of Holy Quran in the present paper, and by using descriptive analytical methodology and taking approach toward votes of Quranic exegetes, it is inferred that in comparison with other translation versions, Shakir’s translation may reflect context of this verse more clearly; while, other translation versions . Irving, Pickthall and Sarvar have presented free translation of this verse and translation works such as Saffarzadeh, Qara’i, Progressive Muslims and Arberry remained committed to lexicons at this verse and they represented literal translation from this Quranic verse. Similarly, translation versions from Muhamed and Samira have inversed fact of magic adventure of this verse rather than presentation of an image of death of Jesus Christ

By referring to the moral verses of the Qur'an, we can understand that the goal of morality is to achieve spiritual perfection and human dignity, which was meant for him in creation. Human happiness in two worlds depends on his perfections. means to achieve this goal are provided equally for humans and the desire to do good is the first nature and the direct state of human beings. the desire for evil and destruction is a secondary state. Man naturally wants goodness and looks for beauty. He avoids evil and turns away from ugliness. God has given man will and authority and created him free, so that he can do good by his will, avoid evil and show his competence in choosing the right. Pragmatism is a philosophical approach that views speech and behavior as tools for prediction, problem solving, and action, and rejects the idea that the function of thought is to represent or reflect reality. In this research, using the method of content analysis, the comparison of Quranic ethics and the ethical school of pragmatism has been made, and the result was that the Holy Quran has defined criteria and criteria in expressing ethical life and has paid attention to the happiness of humans, and God's satisfaction is the goal of moral behavior. pragmatist ethics has not set a definite index and considered the criterion of moral action to be human recognition, and in expressing ethics, he has only dealt with material and worldly affairs and ignored spirituality.