درخت حوزه‌های تخصصی

This research is based on the role of Orientalists in undermining the holy scriptures, specifically the Quran. Many of them have been prejudiced against the Prophet Muhammad (peace be upon him) and have greatly exaggerated their hostility towards the Prophet and the Quran. According to their claims, the Quran owes its existence to previous heavenly teachings and religions that preceded it. They argue that Muhammad (peace be upon him) relied on these sources to compose his book. McDonald said: "The Quran is not from God," followed by, Charles Wells (1838), who suggested, "Muhammad created the Quran." Le Bon did not stray far from the previous Orientalists, stating, "The Quran is from Muhammad and authored by him." They further claimed that the divine revelation has multiple sources, including the Torah, the Gospel, the Hanif religion, and pre-Islamic poetry or Muhammad's intellectual and literary genius, which they say contributed to the formulation of the Quran. This research will expand on the discussion of the sources of revelation, focusing on the influence of pre-Islamic poetry and the Jewish and Christian religions. Despite over fourteen hundred years since the Prophet's mission, discussions on this topic continue, and Islam remains subject to distortion. One of the important results of this research is that the Quran is divine; there are many pieces of evidence and testimonies to this effect. It is the final heavenly message, and naturally, it is closely connected with previous scriptures. The claims of Orientalists were born out of deep-seated animosity towards the Prophet and Islam. We used descriptive, historical, and analytical methods to evaluate these sources from the perspective of Orientalists. We then attempt, by referring to the verses of the Quran - this divine and superhuman miracle - and other authentic sources, to critique some of the biased and unrealistic views of the Orientalists and to respond to the misconceptions they presented regarding the sources of divine revelation, whether they claimed it to be from pre-Islamic literature, Judaism, or Christianity.

The translation of the Holy Quran as a heavenly book is of great importance and among the two general approaches of translation, i.e. destination-oriented and origin-oriented translation, each of which has its own characteristics; Source-oriented translation is the best type of translation for its life-giving concepts to be transferred to the target language with minimal changes. Berman points to thirteen factors of deviation of the translation from the original text In this essay among the thirteen factors of text distortion, three components of clarification, quantitative enrichment and qualitative enrichment in the translation of Makarem and Ansarian in Surah Al-Naba have been studied. <br /><br />In this article, an attempt is made to examine and analyze its texts by using the descriptive-analytical method based on the comparison of the target text with the source text and to answer these questions: Are there three clear factors Is there quantitative and qualitative enrichment of Berman's theory in the translations? If there is, to what extent? And which one's role is greater? The findings of the research indicate that among the three investigated components the largest number is the clarification component, which shows the desire to explain in the eyes of the two translators. Some unique illustrations and similes of the verses in the source text have not been equated well in the target text, and therefore, according to Berman's theory, the translation has been distorted, clarified and de-enriched in some places.

One of the Qur’an's most potent, indirect methods of guiding humanity is the use of the role model method, which provides both cognitive and emotional inspiration to lead individuals to a more elevated life. This approach is one of the cornerstones of both psychological and educational studies. This research delves into the Qur’anic portrayal of Asiya, seeking to identify the specific personality traits that make her a paragon for all believers. By understanding her character and behavioral patterns, we can establish a foundational framework for fostering a deeply rooted, faith-based lifestyle and enrich the corpus of Islamic educational literature. The central question guiding this study is: According to the Qur’an, what defining personality and behavioral traits characterize Asiya as a model of a devout believer? Our findings reveal ten key traits: wisdom; full submission to the truth; sincerity; loving and hating for the sake of God; Spiritual intimacy and prayers with God; high aspirations; independence and personal dignity; patience and perseverance; courage and sacrifice; prohibition of evil and defense of the oppressed. These traits converge, demonstrating a unified personality centered on unwavering faith. Considering the broader socio-cultural and political context of Asiya's life, our analysis positions her as not only a devout believer but also a significant socio-political role model. Her life and actions can provide a compelling model especially for the younger generation.