Quran and Quranic teachings
Hossein Rafiee; mohamad mohamad laski; mohsen habibi; Ahmad Shahrabi Farahani
Abstract
Introduction The translators and commentators have mentioned the four meanings of “anna” and its place in verse 39 of Zoukhrof surah. Among these, two possibilities are mentioned in the description of the literature. In the first possibility, the “anna” is in the infinitive format ...
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Introduction The translators and commentators have mentioned the four meanings of “anna” and its place in verse 39 of Zoukhrof surah. Among these, two possibilities are mentioned in the description of the literature. In the first possibility, the “anna” is in the infinitive format so the final phrase of the verse becomes the “subject” of “Lan Yanf’akom”. The explanation is taken from “ez” or from the general meaning of the verse. Some of the translators, and commentators have explained this verse based on this possibility. In the second possibility the “anna” is in infinitive form too, but the final phrase is in an explanatory role (Mafoul-lah). The “subject” is a pronoun in this case. Some of the commentators analyzed the verse on this possibility.Some of the translators, and commentators said two different possibilities that the linguists did not said those two. So in the third possibility, the “anna” is non-infinitive and the final phrase has “consequence” meaning. In the last possibility, both “anna” and “ez” in “explanation” meaning. They explain the final phrase in a non-infinitive format.To choose a criterion composition, the possibilities have been explored. At first, these possibilities were described based on literature books, Quran translations, and interpretations. After that, the reasons were explained and reviewed. Finally, we evaluated among the possibilities.Research Question(s)Main question: What is the translation and composition of the criteria in verse 39 of Zoukhrof surah with emphasis on “anna” and “explanation” meaning?Sub-questions:What is the position of “anna” in Arabic literature based on the literary analysis of verse 39 of Zoukhrof surah?How is the reflection of the concept of “explanation” in the Persian translation based on literary study about “anna”?What is the difference between translators, and commentators in literary analysis of verse 39 in Zoukhrof surah?What is the main reason for the disagreement between explainers based on literary and interpretive evidence?How is the composition and translation of the criteria based on the analysis of evidence and the relationship of this verse to others?2. Literature Review Many books and articles have been written in the study of “explanation meaning”. Among them is “The Method of Explanation and its Ways in Holy Quran” book by Mr. Yunus Abdolmarzok al-Janabi. He defined “explanation” in Arabic and its formats in the Quran. But he did not discuss the translation of “explanation”. The second is the “Explanation in Jar letters meanings” article, It was written by Seyyed Mohammad ibn-e Rasoul and Somayeh Najaf Abadi. They discussed the translation of explanation letters that influence choosing the correct translation of verse 39 of Zoukhrof surah. The third is “The role of context in the explanatory and emphatic meaning of this and its effect on endowment and initiation” article, It was written by A’zam Parcham and Fatimah Zamani; this article was used in the “explanation” definition, the differences between “anna” and “enna” in delivering “explanation meaning and Persian translation, the effect of choosing each meanings in endowment and beginning in “Anfal” and “towbah” surah.This paper will focus on translation and literature study. One of them is the literary study of “anna” in a compressive way. The other is the concept of “explanation” in relation to “anna”. The third is collecting all of the combined and semantic possibilities of verse 39 of Zoukhrof surah based on syntax scientists, translators, and commentators. The fourth is examining the correctness or incorrectness of each possibility and choosing a better possibility and translation and interpretation based on it and the interpretation of the Quran by the Quran method.MethodologyThis article is done by a descriptive-analytical method and library references. At first, the combined possibilities were described. After that, they were analyzed based on pieces of evidence. Finally, the correctness combined in verse and the translation and interpretation based on it were selected.ConclusionFor the translation and combination of verse 39 of Zoukhrof surah, the literary study in this verse and transferring “explanation” meaning in translations were discussed. In this discussion, we used three groups of ideas: syntax scientists, translators, and commentators. Based on they ideas, the verse has four combined and interpretive possibilities. Two possibilities (the third and fourth possibility) did not have literary support; so they were incorrect. In other possibilities, they have literary support but if this verse each to similar (49/A’raf) verse in its literature and meaning, the first possibility is the only correct state. So the translation based on this possibility is (Because of the injustice you have done in the world, it will not benefit you to share in the torment on that day).
mohsen habibi; Alireza Ghadrdan; Ahmad Shahrabi Farahani
Abstract
Since the literal (basic) meaning of the article "Ha Fa Za" (ح ف ظ) stands in opposition to the meaning of "N S I" (ن س ی), It is used in a position that due to commitment and a little neglect and complete loyalty of the mind in the process of storing concepts, an entity is not abandoned and as ...
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Since the literal (basic) meaning of the article "Ha Fa Za" (ح ف ظ) stands in opposition to the meaning of "N S I" (ن س ی), It is used in a position that due to commitment and a little neglect and complete loyalty of the mind in the process of storing concepts, an entity is not abandoned and as a result remains healthy and does not perish. Also, the difference between this root and other roots that are similar to the substance "Ha fa za" in terms of meaning is that this substance does not express the cause of non-destruction, that is, a special state in the process itself. It does not contain and the place of protection must be collectable and maintainable, finite and limitable. Also, in this material, time and its continuity are not considered. Therefore, considering the gradualness in the meaning of the verb "descending" in the ninth verse of Surah Hajar and the fact that "Al-Dhikr" has a gradual descent, because the word "Al-Hafizun", on the one hand, implies a place of finite and collected research and On the other hand, time and continuity are not considered in it, and there is no attention to time in it, it implies the meaning of proof and stability of protection. In other words, by only using the literal meaning of Hafez for protection, it does not move with the gradual movement of Mahfouz (Al-Dhikr) over time. It means that God protects the entire Holy Quran at all times.
mohsen habibi; Ali Sharifi; Ali haji safary
Abstract
There is diversity of opinions about suhufan motahara (صحفا مطهره) impeccable scriptures in the second verse of surah Bayena. in this research done by analytic-dscriptive method after investigating different opinions of commentattors about divine intention, we are facing with nine interpretations ...
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There is diversity of opinions about suhufan motahara (صحفا مطهره) impeccable scriptures in the second verse of surah Bayena. in this research done by analytic-dscriptive method after investigating different opinions of commentattors about divine intention, we are facing with nine interpretations that can classified in three main approaches. The first, some interpretations of verse without exact interpretation. Second, the interpreters those who have an esoteric approach, interpreting the suhuf as whol of Quran, sections of it or past imported heavenly books. Third group has interrior interpretive approch, interpreting suhuf as Guarded tablet, heat of prophet, heavenly souls or family of prophet. it seems that some of this nine opinios can be unified with others. First example literal interpretations can be observed as a preface to the other interpretations. and different interior interpretations can be merged with each other. Totally, we can relize that interpretations are in harmony with contexts of verses avd traditions are in the this manner.
