نشریه الدراسات القرآنیه المعاصره
پیاپی 4 (صیف 1445)

One of the important topics that has taken up a large part of critical studies of translation is the employment of relevant theories with the aim of clarifying the qualitative level of translation and the extent of its quality. Many theories have been proposed in this regard, including the theory of norms, which calls for the necessity of making a decisive decision in the translation process in light of a set of criteria. An effective target text criteria can be taken as a model for evaluation.This is what prompted us to conduct research to study the theory of criteria, to clarify its reality, and to demonstrate the possibility of employing it in the translation of the Holy Qur’an, especially the translation of “Fath al-Rahman Bi Tarjam al-Qur’an” by Waliullah Dahlavi. Some of them are more compatible with the culture of the target text than others.We chose this translation because it followed a specific methodology from the beginning, which in most cases does not go beyond the words of the Holy Qur’an and its grammatical rules, which there is no justification for anyone translating literally to skip, which called for the translator to draw broad lines for his translation inspired by the values ​​prevailing at that time in his cultural and social environment, which did not go beyond. parent text culture framework.This research followed a descriptive analytical approach and concluded with results, the most important of which is the possibility of employing norms theory in the Matricial Norms for translating Fath al-Rahman without its textual norms, and this is what will become clear throughout this article.

The superior life, presented by the Holy Quran as the “Good life” is considered the purest and pleasant kind of life for a Muslim. The good life stands in stark contrast to the current way of life in Western societies. For the supremacy and conquest of the " Good life " over the Western way of life, it is essential to know the principles governing it. Analyzing the principles that govern such a life from the perspective of the Holy Quran is a necessary and significant endeavor for a better understanding of the good life and its realization in reality. The research aims to explore the principles of the good life from the perspective of the Quran. The research methodology involves qualitative study using thematic analysis and analysis of desk research data. The results of this research point to an important fact: the Islamic society can be directed towards morality, justice, and truth by following specific guidelines. As long as the mentioned principles are adhered to within society at various levels, the society will move towards the good life. If not, the society will tend towards ulterior motives and a devilish life rather than a divine one.

Respecting the rights of citizens is an important and necessary matter from the perspective of the Holy Qur’an and Nahj Al-Balagha. This respect should be realized in the realms of social, cultural, economic, and political relationships. The main subject of this research is to explain and analyze citizenship rights from the perspective of the Holy Qur’an and Nahj Al-Balagha using a desk research approach and a descriptive-analytical processing method. According to the research findings, cultural rights of citizenship from the perspective of the Holy Qur’an and Nahj Al-Balagha include: universal access to education, possession of the correct general culture, freedom for constructive criticism of others, and freedom to adhere to the truth. Economic rights of citizenship from the perspective of the Holy Qur’an and Nahj al-Balagha include: general access to employment and job opportunities, enjoyment of advanced agriculture, industry, and trade, and security and order in the market. Additionally, political rights of citizenship from the perspective of the Holy Qur’an and Nahj al-Balagha encompass: the enjoyment of legal freedom, the participation of all in social and legal justice systems, and the benefit of collective unity and integrity.

News values in contemporary media science mean the standards and controls through which events are written and transformed into journalistic news in a sound and interesting manner that is influential in the largest possible number of audiences. They, in turn, are affected by collective standards that are issued in newsrooms and media institutions. The problem of the study is In answering its main question, which is related to criticizing those values circulating in contemporary media from a Qur’anic perspective, and in order to reach the goal of the study, which is to explain the Qur’anic position on the values pursued by media institutions, the researcher used the descriptive and critical analytical approach, where he reviewed the news values circulating in the press and media and mentioned five. Ten values, and he divided them into main values and preferential values. Then the researcher criticized and evaluated the news values according to the data of the Holy Qur’an. The study led to a set of results, the most prominent of which were: Many news values ​​in media institutions are given a materialistic color, the purpose of which is to gain scoops and fame, even at the expense of moral ideals and values that call for truth and honesty. In contrast to this, we find that the Holy Qur’an has drawn a fine model for news values that can constitute one of the most important pillars of Islamic media, even if they are... It sometimes agrees with the news values circulating in the media in terms of form and content, but it differs from what is circulating in terms of the goal, purpose, and presentation style that is characterized by realism while preserving the moral and educational content that is consistent with the purpose of the revelation of the Qur’an.

The Holy Qur'an is an eternal and unique miracle of the Holy Prophet, which since its revelation until now, writers and writers have been unable to cope with it. The textual structure of the Qur'an is based on a special lexical system that was formed with the permission of the All-Wise God. Since the number of words in verses and surahs are different and the number of words in one verse is different from another verse and in one chapter is different from another chapter, this causes differences in the length and brevity of chapters and verses. The Qur'anic scholar, Mohammad Hadi Marafat, believes that the difference between the length and the shortness of the surahs of the Holy Qur'an is related to their aesthetic aspect. In this article, an attempt has been made to give an analytical answer to the question: “What are the other reasons for the difference in the length and brevity of the surahs of the Holy Qur'an”? The connection of this topic with understanding of the meaning of the verses of the Holy Qur'an and the recognition of the goals and purposes of the surahs is one of the most important aspects of this topic in the science of interpretation. The result of this research can be summarized in the point that the difference between the length and the shortness of the surahs has many intermediate reasons and causes, such as the objectives of the surahs and their gradual descent and the summaries and details in the surahs, but the intrinsic and ultimate reason for the length of the surahs and their brevity are due to the expressive aspect of the Holy Qur'an.

The aim of the article, by following the deductive analytical approach after extrapolating the basic material from the Holy Qur’an, is to clarify the levels and degrees of thinking among individuals in the Holy Qur’an by observing their characteristics that are inseparable from the process of thinking, such as flexibility and rigidity, accuracy and its lack thereof, long range and short range, and.. and that is after determining the level of common thinking between  All people; The dividing line between humanity and animals, relying on facts that are extremely clear and simple and at the same time extremely profound and precise, was presented by the Qur’an to all people, and asked them, without exception, to think about it. Their positions on it were divided into three sections, and for each section, degrees appeared, which are the cycles of intellectual fall and rise, and thus became clear. The level of thinking of a true Muslim is the highest level of thinking among people, and thus the importance of the article emerged in repelling contemporary suspicions alleging backwardness of Muslims, and their belief in something that does not keep pace with the era of alleged progress and development.