جستجوی مقالات مرتبط با کلیدواژه « رب » در نشریات گروه « ادبیات و زبان ها »

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

The first five verses of Surah Al-Alaq, due to the available news based on the connection of these verses with the beginning of the revelation of the Holy Quran and the revelation of the Holy Prophet in Hara Cave, has always been the focus of Muslim and non-Muslim Islamic-scholars. Most scholars consider these verses to be separated and unrelated to the other verses of this Surah. At first glance, the connection and cohesion between the words and phrases in the Qur’an’s Surahs may not be clear and there may not be clear message from it. The present study, based on Neal Robinson’s Communication Model, which is based on the repetition of words, analyzes the cohesion among the verses of Surah Al-Alaq and critiques of the content of the news about the revelation of the Holy Quran. By determining the parts of the Surah and investigating the relationship between sequential sections with the help of hooked words and also utilizing a Mirror Model (i.e., face to face), a connection between the first parts of Surah Al-Alaq (verses one to five) and other parts are established, and the cohesion among the verses of this Surah, which has been wisely devised, is proved. Also, the critique of the news in which the revelation of the verses of this Surah is assumed to be separated and the dating of Surah Al-Alaq shows that the first five verses of Surah Al-Alaq are completely related to other verses of this Surah.

Translation of the Holy Qur'an is a way to establish a connection to Holy Qur'an for non-Arabic people, therefore analyzing and criticizing the translations of the Holy Qur'an is necessary to understand the merits and shortcomings of previous translations and to obtain a favorable translation. One of the common languages for the translation of the Holy Qur'an is the Russian language. Using a descriptive-analytical approach, this paper examines five prominent translations of the Holy Qur'an into Russian including the first verse of Surah Alaq by “Mohammed Nuri Usmanov”, “Valeria Prokhorova”, “Ignati Krachkowski”, “Elmir Kuliyev” and “Betsy Shidfar”. In this study, in addition to presenting a history of the translation of the Holy Qur'an into Russian, these translations were examined on the first verse of Surah Alaq, and their strengths and weaknesses were explained with reference to interpretive, literary, and historical evidence and finally, a relatively appropriate translation of the verse mentioned is presented in Russian language using the appropriateness of the verses in Surah Alaq.

In each moment that human has tête-a-tête with the Self and tries to know its hidden and mysterious aspects, he finds it very complicated and deep to the extent that its various aspects are still unknown and unraveled despite different studies on it in variegated fields. The necessity of this kind of knowledge which has been emphasized by the prophets and saints, and has a close relationship with the worldview of the human and knowledge of the existence and God, urges man to explore the deep dimensions of his existence by contemplating on unknown layers of existence, and consider this kind of knowledge prior to other kinds of knowledge. This kind of knowledge is so important that, in the view of some great philosophers and mystics, anyone who understands the true meaning of the hadith “one who knows his Self will know the God” can understand all philosophical, theological and mystical issues and truths.
Since most mystical works and writings have been written on the basis of knowledge of God and the worldview of the human, the abovementioned hadith has been frequently referred to and interpreted and commented upon as a valuable reference to the extent that it has been regarded amongst the most necessary issues in such works. In most cases, the use of allegories and tales have made this such an issue more tangible and concrete, and facilitated the understanding of its difficulties. While investigating the evidence and exploring the constituents of this hadith with mystical approach, this paper aims to offer an analysis of the relative concepts such as the interrelationship of the knowledge of the Self and God, possibility and impossibility of such knowledge and the type of this knowledge (acquired or by-heart) and, then, by presenting some examples from mystical texts, it tries to discuss the concepts related to this kind of knowledge like definition, premises and results of the knowledge of the Self and God, and classify them on the basis of their similarities and differences.

One of the aspects of Hafiz's poetry is his satiric look towards social issues and the hypocritical people of his time. Through his sonnets, directly and indirectly, he revealed the two faces of some hypocrites of his time. He sometimes dedicated a whole sonnet to introducing such characters and usually starts a sonnet with their names and then represented different aspects of them through it. By using inter-textual signs and their relations with one another, he composed sonnets that have strong structural unity and semantic coherence. This article is going to analyze the following sonnet and tries to uncover the hidden face of the "sufi" behind it:O, sufi! Pick a flower and give garment to thorn, leave the austerity away for tasty wine!