درخت حوزه‌های تخصصی

Sustainability has been recognized as one of the greatest challenges facing social systems in the 21st century. Social systems should have the knowledge and the power to lead this transition and to induce the changes towards this new paradigm. In this regard, it is of crucial importance to achieve a correct and comprehensive understanding of the concept of sustainability and its key components. Although some successful studies have been reported, there is a lack of a local framework for investigating the sustainability of social systems in the context of the Islamic approach, as well as the use of a mixed methods approach to support an integrated and holistic conceptualization and implementation of sustainability. This paper aims to develop a conceptual framework for the sustainability of social systems based on the Holy Qur’an and assess its validation in universities, which was conducted in two studies, respectively. In the first study, after extracting the key themes from the Qur’an, the relationship between them was shown in the proposed framework consisting of foundations, principles, factors, and dimensions of sustainability. Then, in the second study, the cross-validation method was used. In this section, confirmatory factor analysis was carried out (N=61) to evaluate the fit, reliability, and validity of the framework. Further, concurrently percentage agreement coefficient of semi-structured interviews (N=10) was used to analyze the internal validity of the framework. The results of both quantitative and qualitative studies confirmed the fit, reliability, and validity of the framework. The present research contributes to this literature by presenting a local framework for the concept of sustainability of social systems based on the Qur’an, in a holistic and inclusive perspective, using a mixed methods approach. This study can be a useful and effective initiator for studies and theoretical extensions in conceptualizing sustainability based on Qur’anic teachings, and also pave the way for the application of this knowledge in the functional-practical areas of social systems in Islamic societies.

After the decline of positivism, the interpretive paradigm (structuralism) gained favor among Qur'anic scholars due to its emphasis on subjectivity, the role of values in cognition, attention to human interactions, and the interconnectedness of the knower and the knowable. However, despite the fact that this paradigm seems to be more compatible with the religious view than the positivist paradigm, there are still significant paradigmatic differences between it and the Islamic paradigm that need to be considered. The purpose of this paper is to examine the challenges of using common qualitative methods in Qur'anic studies, while proposing the method of component analysis as a more appropriate approach. With the help of this method, it is possible to create a comprehensive set of verses that are related to and consistent with any concept of research in the field of humanities. The method consists of four stages: data collection, data coding, summarization, and searching for verses consistent with the extracted components.In this way, it can serve as a valuable tool for Qur'an scholars to overcome the challenges associated with the use of common qualitative methods, and it allows for a systematic and comprehensive approach that enables researchers to bridge the Holy Qur'an and the humanities, preparing the ground for interdisciplinary studies in these fields.

Due to the ambiguity, complexity, and context-sensitiveness of discourse markers, their presentation becomes more comprehensive in the process of translation. Additionally, Qur’anic discourse markers enjoy a special delicacy. This article thus investigated the translations of the Qur’anic elaborative discourse marker <em>wæ</em> in two Persian and English translations by Ali Maleki and Tahereh Saffarzadeh, respectively. To this end, 1475 examples of this discourse marker from six randomly selected ajzā of the Qur’an were analyzed using a descriptive and qualitative method. The results show that in numerous cases this discourse marker has not been translated literally but the translators have translated it communicatively, dynamically, and constructively by appealing to different linguistic procedures and by applying 118 different categories and combinations of various contrastive, inferential, temporal, and elaborative Persian and English discourse markers. The translators' approaches affirmed that translation is a dynamic and innovative discourse construction and structuration process influenced by the context of the natural processing of language in social contexts. It is so because of the versatility and dynamicity of interlocutors’ mental conditions and world knowledge as well as the situational circumstances that have bearings on the interpretation and application of meta-communicative elements by translators.