شاهرخ محمد بیگی

The purpose of the current study is to develop a comprehensive conceptual model for the analysis and evaluation of translations of the Quran. Seven Arabic-to-English translations of the Quran are analyzed in a descriptive-analytic way, considering the intra-textual semantic, discursive and syntactic relations. The analysis indicated that in translating and evaluating the translations of the Quran, the translators and evaluators might consider some significant features. These features and components are punctuation, interpretability, and structural aspects of language, loyalty to the meaning of the source text, style, and the effect of different readings of the Quran, and the translators’ record, the revelation and its subcategories. The study also shows that translation of the Quran is possible and acceptable, on the condition that the translator follows the given set of principles.

Gnomic verses are artistic images which can be various angles, may be used in the beginning, middle or the end of the allegory and can analogize abstract notions to sensible ones or vice versa. This research is a study performed via the ‘library-based’ approach and, while pointing to the background of gnomic verses, investigates the Triple Couplet Poetries of Sultan Walad’s, namely Ebteda Nameh, Rabab Nameh and Enteha Nameh, and with respect to the angles, position, and structure of gnomic verses, demonstrate the quality of how this literary adornment is made use of. Results of the study show that (1) in using this artistic symbol, Sultan Walad has more benefited from the double-sided type gnomic verse and analogizes subjective, abstract and mental notions to sensible types. (2) There are times that both hemistiches of a verse are equivalent in meaning to the previous verses and help present the gnomic verse through more than one single verse. (3) Sometimes the bases of the gnomic verse are fictitious, imaginary or legendary. (4) There are times that gnomic verses are depicted in two running inter-related verses. (5) In quite a number of the gnomic verses, one of the bases of the gnomic equative is pretermitted and hidden in the meaning and concept of the verse.

The word “kharābāt” in Persian literature, and especially in mystical literature, is one of the most frequent words. Due to various and sometimes contradictory meanings of this word which has thousand colors, it has been accepted in mystical literature. In the texts of Persian poetry and prose the word kharābāt and kharābāti (who belongs to kharābāt), and in particular, in the texts of mystical poetry and prose which are full of this contradictory word, because each Persian poets and writers use the word kharābāt in the different meanings. In this article, the different meanings of the word have been explored in Persian literature, and also the point of views of many Persian-speaking writers and poets, and in particular, the point of view of mystic Fakhr-al-Din Iraqi, have been explained in detail in this regard.

Among the infallibles (A.S), the high and heavenly personality of Imam Ali (A.S) has had a profound effect on the souls and lives of noble and righteous people; because the spiritual and personality dimension of this Imam is beyond time and place. In the meantime, traditional and modern poets and writers have had the most enjoyment of this effect and have left their love and affection in the form of original poems and prose. In the article, first this issue is addressed among both groups of poets, then in a library research and based on the technique of describing and analyzing the content, an attempt is made to address some of the recurring themes in Persian poetry and literature about the pious master. This study shows the personality of the Mawla-ye Mottaqian (A.S), behavioral and internal characteristics, temperament, some important historical events of his life, his blessed birth, Ghadir Khumm, Laylat al-Mabīt, their relationship with the Prophet, their position in the Qur'an, their martyrdom and ... is one of the most important themes that is more prominent in the poetry of poets.

A brief look at the works of Persian poetry and prose shows the great and deep-rooted influence of the Qur'an and Hadith in it. Kamal al-Din's Ismail Isfahani is one of the poets whose influence from the Qur'an and hadith can be seen in the dawn of his speech. This research has been done with the aim of studying the methods of Kamal al-Din being influenced by the prophetic and holy hadithes. An analysis of Kamal al-Din's poems concludes that he has used hadithes in various ways from the influence of words, propositions, reports, inspirational-fundamental, allusive and multifaceted; In addition to blessing and healing the hadithes, he should also reveal his art and grace and give more richness and depth to his words.

By studying the position of satire in the poetry of Iranian Islamic Revolution, it is possible to get familiar with the manner and style of the satirical poets of this period. Also, by analyzing the works of these poets, their ways of confrontation with social problems and their manners of expression will be explicit. The Literature of Revolution is insightful and informative. Fundamentally, satire is functionally informative. Therefore, doing research on this function in literature is highly important so that meaningfulness, informativeness, insight, and objection are clarified as the main components of the poetry of the Revolution and their key roles in its literature. The poetry of the Revolution is a socialist and diplomatic poetry and satire is responsible for raising the socialism, informativeness, and insight of people; so, explaining the position of satire in the poetry of the Revolution is in fact describing one of its most important content and meaning grounds. In this article, through Content Analysis and by using the method of collecting data in library, it is tried to verify the concept of satire, its level and position at this period by defining it and comparing its position with the different periods of the poetry of the Revolution and the forms applied. Then the famous poets of this style and their works will be introduced.

Although the book Four Discourses is compact, it is a literally valuable work due to its authorʼs power in the two literary styles of simple prose and technical prose. In addition, the worthwhile information provided by this book about four professions of secretaryship, poetics, astronomy, and iatrology has added to the value of this book. Moreover, it is somehow considered a memorandum which should not be neglected. So, there is no doubt that understanding the beauties of the text of this literary treasure and enjoying it is dependent on the correct understanding of form and meaning of its text. Since after the wise emendation of the book Four Discourses by Allameh Mohammad Ghazvini, only professor Mohammad Moin has described this valuable work, and along with the description, he also has made some suggestions on the re-correction of some of its vocabularies; therefore, in this essay, it is tried to indicate some of the shortcomings of this single exposition. Subsequently, Moinʼs suggestions have been critically to present a more suitable and correct interpretation according to the text of the Four Discourses based on the in-text and out-text evidence as well as regarding the other related sources.

The aim of some verses in expressing the signs to discover the final destination of creation is “thinking”. “Consciousness” is also one of the main Quranic discussion to which some verses have been dedicated. The Omnipotent has invited human beings to “think”, “hint”, and “reason”. Moreover, even He reprimands and reproaches “the lack of thought” in some verses. Therefore, we have done the content analysis of those verses in which the roots of the words “fekr” (thought) and “ʃeʔr” (consciousness) have been used in the last word. This paper consists of two chapters, the first chapter is on “thought” and the second is on “consciousness”. Each chapter contains two parts in which at first, the words were examined morphologically, and then they were studied through interpretation. From the interpretation point of view, the individual verses have been studied separately, and the content analysis of those verses motivating the man to “think” as well as the verses discuss the “lack of consciousness and correct understanding” was done.

Although Mysticism and Sufism are usually applied interchangeably, Mysticism may be considered as the theoretical aspect of Sufism, and Sufism is the practical aspect or the mystical progress. Some researchers believe that in Sufism there is a phase called "chrisma" after the emergence in which Sufism absorbs some element of mysticism of the other nations in itself and develop them; however, studying the fundamental elements of the Islamic Mysticism like the unity of existence, love, governorship, progress, mortality, eternity, etc. and comparing them with the Holy Quran challenges this theory. Governorship is not only a connection between Shiite Mysticism with the thoughts of Ibn-Arabi and his followers, but also a point of unity and a coverage which gathers all the mystical dispositions together. Moreover, the combination of theory and practice or Mysticism and Sufism with each other, or the priority of practice to theory and the fact that the knowledge of Mysticism is the subsequent of spiritual progress and the record of the innermost reception which occurs in the atmosphere of Islamic religious law can be another endorsement on the foundation of the Islamic Mysticism on the Holy Quran.

Love in an eternal and endless endowment that Omnipotence has placed it in all creatures and phenomena. The existence and survival of creatures is made possible through love. So, the universe has no prosperity without love. The written works on love has a long history to the extent that the first signs of lyrics in the Persian Literature have been observed in the works of poets and mystics of the Third and Fourth centuries AH such as Rudaki and Bayazid Bastami. Regarding the semantic extent of the word “love” and its generality among all nations of the world, different nations with various cultures have described and defined love while considering it to be admirable and sacred. In the Islamic Mysticism and Sufism, this word has a special savor, for always and ever has been accounted holy and applauded. In this paper, we describe and define this extensive and indiscreet word, study it from different aspects, and answer to some questions related to it like the nature of love, its origin in the Persian Literature, its appearance in the Mystical Literature, also we mention the comments of some great scholars of Islamic Sufism in this regard.

Mystics have used the concepts of Quranic Verses as well as the Celestial Hadiths and Prophet's traditions remarkably to state their elegant and revelatory attitudes. Through this, they have not only made their theories holy, but also cited verses and traditions to prove their claims. Those who are making spiritual progress have gone beyond the apparent meaning of the traditions, and attempted to explore the concealed meaning of traditions, their internal paraphrase and justification. One of these traditions which have received much attention from the wise people is the Celestial Hadith of “law lāka lamā xalaqtol aflāk” (God Told: O' Mohammed, I created the world for the sake of you). This divine word has become the wealth of the fascinated and wayfarers that each of them considered it based on their own taste and inclination. The essence of the attitudes of mystics reveals the fact that the final goal of creation is the character of Mohammed (Peace Be Upon Him) and His abluent Family, who are the best reflection of God's Names and Properties. In this dispute, this Celestial Hadith has been examined and investigated in terms of documentation, difference in terminology, the reason of relationship among the creation of the Prophet Mohammad (PBUH), the Worlds of Existence, and the position of the Prophet (PBUH) in this world and the Eternity.

Discussion on the linguistic structure of Surat Al-Hamd rather than being the extensive interpretation issues which are highlighted in the history of religious culture, presents a methodological inquiry with new approaches to the field of Language and Literature. The origin of this method is that of which that selects brevity instead of detail, and instead of subjective and abstract structures, discloses a sensual and objective geometry; i.e., the basis of this article has been derived from a plan for three areas of gratitude, praise and prayer, which is definitely learnable and spectacular in the linguistic structure of Surat Al-Hamd. Certainly, by clarifying the linguistic structure of Surat Al-Hamd, the reasons for the supremacy and conspicuousness of this Surat, and its base in the religious discourse and its incomparable role in devotions and prayers become more apparent. The first manifestation of this linguistic geometry is in the verse of Tasmiyat or Bismillah al-Rahman al-Rahim, in which God's gratitude with praise are intertwined to direct the speech and behavior of believers. Six parts of this essay are all about three sides of semantic and linguistic context of Surat Al-Hamd, which are arranged one by one in the framework of resources of the language of mysticism and the mysticism of the language, and it places the literary researchers as its audience.

Since the beginning of Islam¡ Muslims have tried to achieve a deeper and more accurate understanding of God’s Word by the interpretation of Quran. During this period¡ various types of interpretations have been formed that one of them is mystical interpretation. Among those who have shown interest in this kind of interpretation¡ name of Rouzbahan Baqli¡ who has created significant works¡ is familiar and controversial. In this article¡ the main significant interpretation of him¡ Araesol-Bayan fi Haghayeghel-Quran¡ has been discussed in two parts; in the first part¡ independent articles which have been written about the interpretation of Rouzbahan have been presented and assessed. In the second part¡ by comparing interpretations of two verses of the Holy Quran from Araes and Kashfol-Asrar Meybodi¡ the performance of both authors¡ based on standards of writing mystical interpretation are measured. The results show that Araesol-Bayan is not a «mystical interpretation» ¡ and its writing quality is close to a special kind of «mystical paraphrase»; Rouzbahan¡ in this work¡ almost did not follow any regulations of writing a mystical interpretation; so the most successful researches in analyzing the effect of Rouzbahan are those whose analyses were based on the nature of the «mystical paraphrase» and «thought school of Rouzbahan». Thus in this paper¡ Araes has been studied from a scientific point of view.

The purpose of this paper is to identify some phonetic characteristics of Sana’ani accent and to compare them with the Standard Arabic language. Sana''a dialect or accent Sana’aniye is the accent of Sana’a people¡ the capital city of Yemen. Perhaps by the influence of the accent of capital city on the other accents¡ this accent is known as Yamani accent¡ too. Data were collected through the methods of informal interviews by students of Sana’a university and other native people of Sana’a as Yemen’s spokespersons¡ and direct observation¡ collective discussions¡ analyses of personal documents produced within the group¡ self-analysis and other methods of field research. And in this article¡ authours’ focus is on the phonetic changes in pronouns and verbs in this accent.

"Velayat"(saints’ authority) and "Vali" (who has saints’ authority) are the most central words of Islamic culture, especially among Mysticism of Shia. This issue can be found in the oldest Islamic texts to the recent ones. This issue has been considered by Islamic scholars and mystics because of the Holy Quran’s attention to it which has also been followed in the speech of the Prophet Muhammad. Velayat position belongs to whom their negative mankind qualities has been disappeared and changed to Divine qualities by Allah. Such people will receive help in fighting against their sensuality by Allah and will receive His support. Allah has chosen them as his own friends. In the article, this topic has been investigated from the Qodsi Hadith (holy Hadith) in mystical books’ point of view, such as Kashfolmahjub, Qeshriyeh paper, Mersadolebad and etc. And the main topics of this paper are as follows.

HadiqeSoltāniedarMasāelImānie is a Persian book about the study of Kalām and religious principles which was published in 1265. The author of this book isSeyyedHoseinIbnDeldār, known as Seyyed Al-Olamā, who is one of the Shia scholars. The book includes the following subjects: Monotheism, justice, Prophethood and Imamat. The first volume of the book is available in the library of Dalan Mosque in Daka. In the present article, the writer has tried to provide a report of this book. In this regard, he talks about the features of the book, its font, and gives a short explanation about its content, the writer’s religion, and the sources which were used by the author.

Sayyid Ahmad al-Haq (1918- 2011) is one of the most famous theosophists, scholars and Rumi's (Mowlavi’s) l iterary experts in Bangladesh. By analyzing Sayyid Ahmad al-Haq's works, one could say that his works and writings have been important to describe and convey Rumi's messages in Bengali language and due to such efforts he is a well-known researcher throughout Bangladesh. Basically Sayyid Ahmid al-Haq was a dominant scholar in mysticism. He was born to a Sufi family and by his talent; he achieved the privilege of being called a distinguished researcher of mysticism.

Tahereh Saffarzadeh is a contemporary poet, author, translator and scholar of the Quran, who has made substantial contributions to these scholarly fields. She has translated the holy Quran into both Persian and English. Although translation techniques and principles have not been fully observed in these two works, it should be noted that her translation is based on the interpretive approach and this has significantly impacted on her choice of translation equivalents. In this paper, the rhetorical, morphological, syntactic and lexical aspects of Saffarzadeh’s Persian and English translations of the holy Quran have been compared. Our findings indicate that Saffarzadeh’s English translation is more accurate than her Persian translation of the holy Quran, because the English translation is relatively less interpretive than her Persian translation.

This paper has dealt with the appearance of guided people in the mirror of Divine verses. The writer has based finding the way on the right way and enjoying guidance blessing on the base of Hamd chapter. The writer has also explained that the prophets, honest and pious people, witnesses, obedient of God and the holy prophet are the instances of the right way.

The Persian translations of the holy Quran play an important role in Quranic translations. In this paper the author has introduced a manuscript of a Persian translation of the holy Quran in the library of Masjid-e Jame'-e Kabir of Sana. The paper discusses different aspects of this manuscript including calligraphy, recitation, translation, translator's religion, and sources for commentaries and short interpretations written on its margins.

The aim of this paper is to study the continence and continent man in the holy Quran. Human actions and deeds should be with continence. This causes to enjoy the rewards of this world and hereafter. Islamic resources and Persian poet's poems were used in preparing this paper. The meaning of continence is more expandable than hejab in the holy Quran. The dimensions of continence should be obvious and present in the men's image, talk and deed. The most important dimensions of continence are to be: to help the poor and continent believer people, to observe the continence and not to abuse the orphan's properties, to observe the continence by believer youth, to observe the continence by believer women. In fact; to observe the continence is one of the signs of man whose heart is sound and pious.

This study is based on a library research methodology and has benefitted from Shi`a and Sunni`s interpretive books which have commented on the eloquent aspects of Quranic verses. Since the Holy Quran is a document for the prophecy of Mohammad (P.B.U.H) and is the principal guideline for mankind, the most significant and prominent way by which God teaches mankind in this book is through posing indirect questions. This study deals with the study of the rhetorical questions of the Quran. Interrogation is a kind of demanding composition which is a subgroup of semantics. Interrogation is called demanding composition since the speaker demands something that does not exist at the moment of speaking. Interrogation is divided into real and figurative questions. The Real or explanatory interrogation is defined as asking questions when one does not have the knowledge and seeks to comprehend the truth. However, the figurative or oppositional interrogation does not aim to offer any explanation, but to criticize. It consists of 1) “enkar” denial, 2) “taqrir” confession, 3)”tobikh” blame, 4) “ta`jjob” surprise, 5)” tasviyeh” equality, 6) “tahakkom” parody, 7) “tahziz” encouragement, 8) “amr” command, 9) “ta`zim” respect, 10) “tahdid” warning, 11) “tanbih” awareness and 12) “esteb`ad” improbability.