نشریه الدراسات البینیه فی القرآن والحدیث
پیاپی 1 (Summer 2023)

The concept of God has a significant place in the anthropology of Abrahamic religions. One approach to achieving greater unity among the teachings of the Quran and the Bible may be to focus on the character of Seth and his relationship with his father Adam, and his enjoyment of all divine privileges. While the Quran does not mention Seth, Islamic hadith sources can associate him with the generous Jewish-Christian figure. This research uses a comparative approach between the theology of Abrahamic religions and employs a componential conceptual analysis method. The results show that Seth's enjoyment of divine rule and Adam's knowledge in the Bible are expressed in combination with the image of God, while in the Quran, they are expressed analytically, with rule meaning caliphate and knowledge meaning Asmā’(names).

Translation of religious texts, including the Quran, is a topic of interest to Translation Studies researchers. Recently, an increasing number of studies in this field have focused on translating culture within the source text. This study aims to highlight how cultural-specific items (CSIs) are translated in selected chapters of the Quran. To achieve this, data were collected from selected verses of three chapters of the Quran (Al-Baqarah, AL-Imran, and An-Nisa chapters), and analyzed using Ghazala's (2008) model of translation procedures, which was adapted from Newmark's model (1988). The model was employed by English translators with different L1 backgrounds in their translation of the Holy Quran by Pickthall (1986), Dolati (in press), and Haleem (2004, 2005) as British, Persian and Arabic natives, respectively. The meaning of the data was taken from English Shia exegesis by Tabatabai (1985). The most frequently used procedure by all translators was cultural correspondence. While the dominance of cultural correspondence in the analyzed translated verses shows that the three translators attempted to translate culture, insufficient paratextual references may cause partial loss of meaning. The findings showed that L1 background could affect the translator's habitus in terms of translation choices in religious texts. This research has implications for translators, translation educators, teachers and students, as well as policy makers in publishing religious texts.

What happens when Holy texts are treated as literary ones. Characters, events, actions, dialogues etc. would become possibilities among enumerable possibilities and, as a result, everything becomes earthy. This is the first step in deconstruction which is an attempt to put in suspense the privileged hierarchy and meaning. In this article, the interpretive possibilities inherent in deconstructionist readings of the biblical text are considered. Heretofore, Jesus as the nodal point in Christianity having a privileged and transcendental meaning has been under attack coming from modernist and postmodernist thinkers. The same is true with the holly Prophet Mohammad who has been considered as a messenger bringing the exact words of God in the Holy Quran. Significantly, deconstructive attempts have been widely lunched to put in crisis the meaning, hierarchy and the discourse of the Holy Prophets. In this sense, the present study aims at analyzing and criticizing such deconstructive attempts.

Consciousness of all living and non-living things has been expressed in various forms in religions and philosophies; in Buddhism, Hinduism, and Judaism, and in philosophies such pantheism and panpsychism. To address the idea of consciousness of all creatures in Islam and through a cognitive approach to consciousness, the present study attempts to cite a number of Qur’anic verses which indicate that according to the Qur’an all creatures whether animate or inanimate have cognition and praise Allah. Moreover, as the selected verses indicate, all creatures except for those people who are polytheists or infidels are obedient to Allah. When these verses refer to man, they generally mean those human beings who refute Allah and are disobedient. The selected verses also reveal the understanding of all creatures and their consciousness. The paradox is that man who has the greatest consciousness or cognition among all creatures is the one who disobeys although he has accepted the gift of Allah or al-amānah which all other creatures refused to bear or receive. The verses may imply that the cognition of all creatures have been higher than man because they all understood the heavy responsibility of Allah’ al-amānah.

One of the main arguments between the proponents and the opponents of religious books has been the lack of coherence and semantic connection in these books. After Holy Quran, Nahj-Al-Balaghe is the most important book of Muslims (Esp. Shia). Hence, the present paper aims to investigate one of the famous sermons of Nahj-Al-Balaghe. Coherence is the semantic connection in a text or spoken language that creates a connection between the author or speaker with the reader or listener. Coherence includes the structural and lexical relationships of a text. The present study uses the text coherence model of Michael Halliday and Roghayeh Hassan (1985) to examine the textual coherence of one of the famous sermons of Nahj-Al-Balagheh. So, for this purpose, Ashbah Sermon was selected and the factors of text coherence were evaluated using the Halliday and Hassan model. Finally, the obtained results revealed that this sermon despite being short has a strong and significant coherence. The results of the present study can be beneficial to scholars, students, professors, and all who are interested in Islamic Studies, religion as well as political science and its links to Islamic thoughts. Similar studies can also be conducted on other Islamic texts paramount among Muslim scholars and political analysts. To put it another way, this study can attract the attention of a large number of stakeholders and practitioners focusing on political science and religious studies as it considers the significance and the prominent role of Nahj-Al-Balagheh in Islamic philosophy in today's world.

The story of Prophet Yusuf and Zulaikha is one of the fascinating stories of the Holy Qur’an. One of the points of dispute is this section of the Holy Qur’an”… he would have made for her [too] had he not beheld the proof of his God ”. The significance of the sentence includes two parts: What does “…he would have made for her [too]…” mean? And what is the meaning of “…had he not beheld the proof of his God”? The objective of the current research is shedding enough light upon the true meaning of the afore-mentioned sentence. Accordingly, by utilizing the methodology of content analysis and narratology (White, 1973), verses 23 and 24 of Surah Yusuf have been analyzed thoroughly and meticulously to ultimately clarify the ambiguous points. The result of the study shows that the phrase “…he would have made for her [too]…” could be elaborated on in two ways: it can mean a physical confrontation with Zulaikha and it can also mean an intention similar to Zulaikha’s intention and will. The significance of “…had he not beheld the proof of his God” squarely depends on the meaning obtained from “…he would have made for her [too]…” In the first interpretation, the observation of the proof of his God describes Prophet Yusuf as a pious person whom God helps thanks to his steady piety, and in the second interpretation, the observation of the proof of God portrays the infallibility and impeccability of Prophet Yusuf which hinders him to succumb to sordid penchants and intentions.