The exact history of the earliest Persian translations of the Quran remains unclear. Although it is reported that some verses were translated into Persian as early as the first Islamic century, the formal precedent for such efforts dates back to the Samanid era in the mid-fourth century AH, with the translation of al-Ṭabarī’s tafsīr under the order of Amīr Nūḥ al-Sāmānī and the endorsement of the scholars of Māwarāʾ al-Nahr. This initiative enabled Persian speakers to read and hear the word of God in their native tongue. With the advent of the fourteenth century AH, the art of translation departed from the older prose styles and entered a new phase, gaining a fresh character through the evolution of Persian prose, gradually moving from literal renderings toward comparative translations. Following the Islamic Revolution, Quranic translation experienced remarkable growth and attained a worthy stature; in recent decades in particular, scholars of Quranic studies have been able to convey God’s message from the source language to the target language without excess or deficiency. One translation that aligns well with systematic translation principles, breaking free from rigid Arabic grammatical constraints and adapting to the temperament and idiom of Persian, is Dr. Haddad Adel’s rendition of the Quran. This article, after briefly outlining the conditions and methods of Quranic translation, introduces and critiques this translation, comparing it with several other versions.

One of the major challenges in translating the Holy Qur’an lies in selecting appropriate equivalents for Quranic terms that not only maintain semantic accuracy but also align with standard Persian and remain comprehensible to Persian-speaking audiences. A translation that deviates from standard Persian and incorporates obscure or uncommon words may distance readers from the Qur’anic message. Therefore, using equivalents that are both conceptually accurate and easily understood not only aids in conveying the divine message but also enhances both the acceptance and practical application of Qur’anic teachings. This study examines the word equivalents used in Haddad Adel’s translation of the Qur’an and assesses their compatibility with standard Persian. Employing an analytical-comparative method, the research first analyzes the vocabulary in Haddad Adel’s translation, identifying archaic and obsolete terms. Alternative equivalents are then proposed to maintain semantic accuracy while facilitating clearer understanding of the Qur’anic verses for a general audience. The findings indicate that the use of uncommon words in some cases reduces accessibility and comprehension of Qur’anic verses. Conversely, equivalents closer to standard Persian enhance the clarity of Qur’anic concepts and foster a stronger connection with readers. The study further highlights the importance of using simple, precise, and comprehensible equivalents to ensure more effective transmission of Qur’anic meanings. IntroductionThe translation of the Holy Qur’an has a long history, dating back to its earliest revelation, and is recognized as one of the most significant fields of Qur’anic and linguistic studies. Qur’anic translation not only serves as a bridge for non-Arabic speakers to comprehend its meanings but also functions as a medium for disseminating the message of Islam across diverse peoples and cultures. Historical sources mention early examples, such as Jaʿfar ibn Abī Ṭālib’s translation of verses from Surah Maryam into Abyssinian for the Negus of Abyssinia (Ṭabrisī, 1415 AH, 3: 401), and the Persian rendering of Surah al-Fātiḥa by Salmān al-Fārsī (Sarakhsi, 1414 AH, 1: 37, Ālūsī, 1415 AH, 6: 365), marking them as pioneers in this field. Following the Islamic conquests and the resulting expansion of the Muslim world, with the conversion of large numbers of non-Arabic speakers to Islam, the need for Qur’anic translation into various languages became increasingly evident. This process not only facilitated the transmission of the Qur’anic message but also fostered cultural and linguistic exchange among diverse communities. In Iran, given its cultural and geographical context and the population’s swift and profound acceptance of Islam, Qur’anic translation into Persian has held particular importance. From the earliest translations to contemporary versions, the consistent efforts of Iranian scholars are evident. In the modern era, especially after the victory of the Islamic Revolution, Qur’anic translation into Persian has undergone a remarkable transformation, reaching a period of unprecedented growth and flourishing. This era may aptly be termed the “renaissance of Qur’anic translation. ” Over the past four decades, the publication of numerous translations employing various methods—including word-for-word, semantic, faithful, free, and exegetical—attests to this flourishing period (Jawāharī, 1399 SH, pp. 35–48). Gholam-Ali Haddad-Adel, a contemporary translator of the Qur’an and head of the Academy of Persian Language and Literature, has produced a translation that, in addition to employing a semantic approach, pays special attention to preserving and honoring Persian. His lexical choices emphasize the beauty and richness of the Persian language, setting his translation apart from others. He aims to choose precise and refined Persian equivalents for Qur’anic terms to ensure both faithful meaning and stylistic harmony with the literary nature of the Qur’an. Nevertheless, some of the lexical choices in Haddad Adel’s translation present challenges. In certain cases, readers must consult Persian dictionaries to grasp the meaning, which poses difficulties for general audiences. These challenges arise from discrepancies between the translator’s linguistic ideals and the audience’s linguistic competence, particularly regarding the preservation of classical Persian literary style. This study, using an analytical-comparative method, identifies key lexical challenges in Haddad Adel’s translation and proposes more accessible equivalents. The goal is to strike a balance between accurate transmission of Qur’anic meanings and increased readability for the general audience. Comparative analysis with other translations also assists in a more precise evaluation of strengths and weaknesses. Accordingly, this study addresses the following research questions: What is the significance of using standard (maʿyārī) Persian in Qur’anic translation, and what outcomes does it yield? What lexical challenges does Haddad Adel’s translation face regarding adherence to standard Persian, and how do these affect audience comprehension? How has the approach of “linguistic purification” (sareh-nevisi) and de-Arabization impacted Haddad Adel’s translation of the Qur’an? Literature ReviewThe Persian translation of the Holy Qur’an by Gholam-Ali Haddad Adel has been recognized as a prominent contemporary work in the field and has attracted the attention of numerous scholars. Research indicates that, due to its semantic approach and particular attention to the Persian language, this translation has consistently been the subject of critique and analysis. Rokni Yazdi (2011), in “The Necessity of Qur’anic Translation Over Time with a Focus on Gholam-Ali Haddad Adel’s Translation, ” reviewed the historical evolution of Qur’anic translations and emphasized the importance of Haddad Adel’s linguistic approach. Ashouri Telouki and Tavakoli (2015), in “A Review of Haddad Adel’s Qur’an Translation, ” highlighted issues such as obscure word choices and inconsistencies in pluralization and noun forms. Emraei and Ma’ruf (2015), in “A Critical Review of the Persian Translation of the Qur’an by Haddad Adel from the Perspective of Conceptual Translation, ” examined structural and lexical imbalances in the translation. Similarly, Emraei et al. (2016), in “Primary and Secondary Meanings in Gholam-Ali Haddad Adel’s Translation of the Qur’an, ” critiqued grammatical and rhetorical choices, offering alternatives in Surah al-Naml. Rahimi Khoygani (2016), in “The Qur’an with the Translation of Gholam-Ali Haddad Adel: From Claim to Reality, ” compared Haddad Adel’s stated goals with his actual translation output, revealing contradictions. Finally, Safavi (2022), in Critical Notes on Qur’an Translations, provided detailed verse-by-verse critiques and suggestions for improvement. A review of these studies shows that most focus on general evaluations of Haddad Adel’s translation, while fewer examine specific surahs or particular aspects of his approach. The present study focuses on one key feature of Haddad Adel’s translation: Persianization in the selection of equivalents for Qur’anic terms. It examines the challenges arising from this approach and, through analysis of selected examples from various surahs, offers alternative word choices to address these issues and improve translation quality. By correcting problematic lexical equivalents, this research aims to enhance the comprehensibility of Qur’anic vocabulary for the general reader through clearer and more accessible alternatives. ConclusionBy examining the role of standard Persian in Qur’anic translation, the challenges of lexical equivalence in Haddad Adel’s work, and the consequences of linguistic purism (sareh-nevisi), this study demonstrates that standard Persian plays a crucial role in conveying divine concepts. Due to its simplicity and fluency, standard Persian allows for more direct understanding of the verses and prevents ambiguity in interpreting Qur’anic meanings. Thus, the more accurate and aligned lexical choices are with standard Persian, the stronger the connection between the reader and the Qur’anic text. Analysis of Haddad Adel’s translation reveals that, in some cases, he employs archaic and unfamiliar words such as zhāzh-khāyīdan, moshkū, and zehdān. These choices distance the translation from standard Persian and make comprehension difficult for contemporary readers. Inconsistencies in word choice further hinder accurate understanding of intended meanings. His emphasis on linguistic purism and avoidance of common Arabic loanwords has, in certain instances, reduced clarity and fluency. Although intended to preserve the authenticity of Persian, this approach sometimes produces ambiguity, as in the exclusion of widely familiar Arabic-origin terms such as tabārak, hedāyat, and beshārat. This suggests that excessive purism may hinder accurate understanding of Qur’anic concepts and weaken the reader’s engagement with the text. In conclusion, this study underscores the necessity of balance in lexical selection: while avoiding obsolete words and maintaining adherence to standard Persian, translators should also exercise caution against unnecessary elimination of widely accepted Arabic-derived terms. Such balance can yield a fluent, accurate, and accessible translation that meets the needs of contemporary readers.

In the following article, the author tries to Critisize the translation of the Quran by Mr. Haddad Adel. In line with this goal, by stating verses 13 to 32 of Surah Ma'idah, he expresses his critical points towards translation and then, expresses his preferred translation.

In the following article, the author tries to review the translation of the Quran by Mr. Haddad Adel. In line with this goal, by regarding the verses 1 to 12 of Surah Ma› idah, he expresses his critical points towards translation and then, expresses his own views.

In this article, has been paid to the methodology of the translation of "allusion" by Professor Haddad Adel and criticized his performance. The critics and experts of the translation have considered the three appropriate methods for the translation of "allusion" And they believe that the metonymy method is the best way to translation of the equivalence expressions that have the alluded meaning in the target language (translation) Otherwise, it is necessary to consider the literal translation in a semantic way, and even in the form of a literal translation. The author also suggests a combined and consolidated method: "semantic-communicative"; However, Haddad Adel has provided most of the Most of the alluded interpretations in purely literal style, which is the weakest way to translate "allusion" and it cannot fundamentally reflect the delicacy of hidden meanings to the audience. The achievement of this research, which has been done by reviewing the entire translation, with the trust of the descriptive-analytical and cash method shows that Haddad Adel does not have a uniform method In his translation and has used a variety of methods such as emblematic, semantic, semantic-communicative and literal Which is desirable and attentive. But the most important problem is the non-systematic and unprofessional use of the literal style, so that in the total items (15) of allusions in throughout his translation has been translated 9 items in literal form, 4 items in semantic mode, 1 item in alluded shape and 1 item in semantic communication methods. This subject has posed the translation of allusions by Haddad Adel to a clear challenge. The purpose of this paper is to review the translation of Haddad Adel with a focus on the allusions, and to suggest the most desirable way to translate this rhetorical structure, which in many cases requires a re-review.

The authenticity of translation, compliance with trusteeship, protection of the meaning and fluency are the fixed issues in the principles of the Gholam-Ali Haddad-Adel’s translation. Certainly his fluent and literary Persian translation has been able to be realized as the major part of the requirements and expectations, but the problem of this research is related to amount and manner of this balance and adaption of meaning with the Quranic words. The translator ignored some morphosyntactic and rhetorical structures in the translation, also in some cases, translation of words (noun, verb and letter), combinations and terms are not opposed to each other. Thus, the necessary consequential meaning or the meaning of words, compounds and expressions are considered in the translation not their original and accurate meaning. This case study of the "Surah Al-Naml "attempts to review his translation from different aspects of lexical, morphological, syntactic, rhetorical. It also recognizes those cases in this Surah which are in need of more accurate translation. Achievement of this study shows that the translator's translation while having many advantages such as innovation in manner of semantic and faithful translation, commitment to the message and content of the language of the Qur'an, eloquence of expression and using of the fluent Persian words, avoidance of overwriting and extreme tendency to the Persian and etc., in the areas of grammar, rhetoric, translation of words and etc. needs a more precise revision that some of them have been analyzed and described in this case study.

Professor Peiman Haddad was born on December 6, 1960 in Kashan, a small town in Iran, where his father was serving as the attorney general and his mother was a high-school teacher. Peiman went to elementary school in Firoozkooh and attended the prestigious Kharazmi high-school in Tehran. After receiving his high-school diploma, he started medicine at Tehran University of Medical Sciences in 1984. He finished Radiation Oncology specialty at the same university by 1994. Soon, he joined Iranian Cancer Institute and start working there from 1996. . .

In today world, the philosophy of Shari'a and how the Shari'a (fixed matter) interacts with social issues (in most cases the changing variable matter) as well as the division of religion and Shari'a are among the most important concerns and preoccupations of Muslim thinkers. It is obvious that how to read the text (religious text) and pay attention to its principles, spirit and purposes, is effective in the method that religion and Sharia are related to reality In this regard. one of the issues that has led to many different approaches among Muslim thinkers is the position of women's rights in Islamic law. Among the religious thinker who have dealt with the above-mentioned subjects is Tahir Haddad, a Tunisian thinker, writer and literate. In this article, his teachings are explained by using a descriptive-interpretive method. In connection with the present issue, Tahir Haddad, with a special reading of Maqasid theory, has criticized the views based on jurisprudential formalism, and has made a substantial distinction between the spirit of religion and its goals and the form of rulings; According to the principles and the spirit that governs it, and in the meantime, recognizes the constancy of religion from its variables. In relation to women's rights, he believes in equal rights for men and women; What is more, the goal and spirit of Islam is in the direction of achieving freedom and equality among human beings, and accordingly, while considering the purposeful interpretation and reading, it considers all forms based on inequality between human beings contrary to the spirit and goals of religion and sharia.

Abu Hafs al-Haddad al-Neishaburi is considered to be one of the greatest Sufis of Khorasan in the third century (A.H.). There found to be no separate biography or writing attributed to this scholar. Thus, in order to be acquainted with his personality and views, one can only rely on sporadic anecdotes or words which are related to him and reappeared regularly in famous resources of Sufism with detailed differences. It is observed that many Sufi intellectuals kept company with him and regard him as a venerable character. In the primary sources of Persian and Arabic Sufism, he is presumed to be one the great Sufis of Khorasan who is a pioneer of the school of Malamatiyya. The current article seeks to explore about biography and words of al-Haddad. Anecdotes which are related to him are also examined. The next step of study addresses his thoughts and perspectives which are gathered and carefully pieced together in order to be analyzed and criticized. Finally, his association with Malamatiyya is indicated via the collected data in relevant references.

Translation of the Holy Quran in Persian, is one of the most challenging parts of the knowledge of translation whose goal is to develop and promote Quranic culture and convey the divine teachings and doctrines of Islam. Apart from conveying the message and content of the source text (Holy Quran), the main principles and necessities for translation include establishing grammatical-syntactic, semantic-lexical, phonetic and rhetorical structures and observing balanced link or similar relation between various structures of the source language (Quran Karim) and the target language (Persian); Because some of syntactic roles in Arabic do not have the similar role in Persian; Hence there exists the need to establish equivalent or relative structure in Persian. Establishing this balanced link is inevitable especially in the translation of the Holy Quran to the extent that it presents the translation of the Holy Quran as a more scientific and logical one. Among the most important linguistic structures, syntactic structure has a fundamental role in the process of translation and cross-language analysis. The term "Tameize" is one of these syntactic roles whose translation is difficult due to lack of equivalent structure in Persian. For the same reason, it should be rendered based on relative structure and not equivalent structure. Negligence in establishing this link Causes problems and challenges in finding suitable Persian equivalent in the translation of the term "Tameize". Therefore, this article has examined the translation of Haddad ‘Adel and has proved his success in achieving more accurate and closer equivalents for translating the term "Tameize" in the target language. The Study shows that his translation has been more successful than those of its contemporary ones and has translated most of the terms Tameize existing in the Surah Esra and Maryam correctly.