MOTALEAT E QURANI VA FARHANG E ESLAMI
Year:2019 | Volume:3 | Issue:3 |Papers Count:7

By explaining the basic structures of the commentary tradition, Norman Calder has analyzed this tradition from Tabari to Ibn Kathir. Using those kinds of hermeneutic approaches, he believes that the text itself is meaningless and meaningless, he considers the text of the Qur'an meaningful when placed alongside structures outside the text that exist independently. Calder proposes three structural features for the literary type of commentary over this period of time, and concludes that Cordial commentary is the best criterion that the tradition of interpretation could achieve. The present study, by critiquing Calder's analysis and concluding it, shows that he has overlooked and misinterpreted points of view and has positioned each interpreter to fit the exegetical and exemplary character of his scholarly personality. Not considered. This critical-analytic study shows that Cordoba is under the umbrella of consensus, as is the case with other interpreters, and must weigh each interpreter in his or her discipline, taking into account the prerequisites that the interpreter has identified as his or her own. Evaluated

The place of the "Rab" is very central among the names of God, because it also has multiple meanings and can imply many divine characteristics, that will make the translator's problem of selection; and it has also been used in the non-divine sense in some verses of the Qur'an. This use of non-divine characteristics in languages such as Russian, will be challenged the new Muslim audiences with non-monotheistic backgrounds. Accordingly, the research problem is defined as such: what are the challenges of translating the word " Rab" and its solution and has the correct representation of this word been included in the Russian translations of the Holy Quran? In the present study, using a descriptive-analytical method, the translation of this word has been investigated and the result was that: using the "siagh" in three level is the best way to get the meaning of this word and all of the words in the "polysemy" domain. And, of course, none of the Russian-language translators paid attention to this.

There is no one who has not thought of an important event of death, and has not made the most horrific images in his brain. Some images of death in mystical literature, especially in Mawlawi's Mathnawi, reflect Quranic imagery and thought. In this paper, we investigate the metaphors of death in Mathnawi in the context of conceptual metaphor theory through a descriptive analytic method. It was found that out of the three types of death (innate, voluntary, emergency) that Rumi refers to, there is no innate and voluntary death in the Qur'an, and only emergency death is referred to as vortex, life, fall, Sleep, drink, agents, and travel are reflected. But Rumi has used the Qur'an and portrayed the death scene in a variety of ways, such as the Nile, the flood, the sea, the judge, the colonel, the wolf, the fall, the planting of seed and its growth, the birth, maturity, release from prison, and jumping out of the river.

Tolerance is the most important moral rule in Islam, to the extent that the word of Islam derived from “ Salama” (submission or resignation) and “ Musalimah” (tolerance or peacefulness); and in the beginning of every chapter (Surah) of quran there is “ Bismi Allah al-rahman al-Rahim” (In the of God, the most gracious and merciful) which connote and repeat the generality of God’ s grace and mercy towards everyone. In this paper, it is tried to outline conceptual and rational principles of Tolerance Ethics based on al-Nas keyword in Quran using three Shiite Quranic commentaries, namely Min Vahi al-Quran, al-Kashif and al-Mizan, and three Sunnis, i. e. al-Tahrir wa al-Tanwir, Fi Dhalal al-Quran and al-Jamie al-Bayan Fi Tafsir al-Quran. These ethical principles, in the first place, are humanistic, namely goodness, brotherhood, and equality of human being; secondly, they are established in convergent and moral grounds, such as mercy, unity, security and global peace; in order to, thirdly, they will be applicable to all common biological, moral background, and all humanistic principles of Quran have been considered, thus it could be used for peaceful communication among every single culture or religion; a kind of ethics that is derived from shared features of “ the united community of humanity” .