Abdollah Mirahmadi; Mahin Taebi
Abstract
The verses of the Qur'an have doctrinal, moral, and biological sciences. There are theories in the verses of the creation of the heavens and the earth, etc., which are part of the monotheism of actions. For example, the second verse of Surah Ra'd refers to keeping the sky without pillars. Studies show ...
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The verses of the Qur'an have doctrinal, moral, and biological sciences. There are theories in the verses of the creation of the heavens and the earth, etc., which are part of the monotheism of actions. For example, the second verse of Surah Ra'd refers to keeping the sky without pillars. Studies show that historians have three views on the verse: 1- Some people consider the verse as a sign of the oneness of God in the Lordship. 2. Some believe that the verse reveals a scientific truth that is the force of attraction and repulsion. This view is based on the method of scientific interpretation. 3- Some people consider the meaning of the verse to be the oneness of the Lord and the master of the universe and believe that no creation or thing is without reference to God. This research has chosen the best opinion through library method and content analysis while analyzing the historical course of opinions and presenting the opinions of commentators and late scholars, and that is the monotheistic fact that divine power is above all causes, keeping the heavens without pillars. For God, it is an easy task and God has created the force of gravity and repulsion.
Abdollah Mirahmadi; Fatemeh Fattahi
Abstract
One of the most important issues to both sects is the discussion surounding the Ayahs suggesting the greatness and virtues of Imam Ali (AS). As the theological assumptions regarding leadership and guardianship are not the same in Shi’ism and Sunnism, the two sects do not view leadership in the ...
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One of the most important issues to both sects is the discussion surounding the Ayahs suggesting the greatness and virtues of Imam Ali (AS). As the theological assumptions regarding leadership and guardianship are not the same in Shi’ism and Sunnism, the two sects do not view leadership in the same light. Therefore, the Farsi translations of these Ayahs are affected by theological assumptions. Of course, Sunni translators do not hold a unified opinion regarding this matter. Some of them have employed their own ideological assumptions in their translation. Some others have not implemented such assumptions while translating, and they have taken up a position of silence, preventing sectarial prejudices from being further stirred. The present study aims to refer to valid narratives and the opinions of the interpreters of the two sects about the Ayahs of the leadership and virtues of Imam Ali (AS) in order to study and analyse the most prominent Sunni (Dehlavi, Khorramdel, and Ansari) and Shi’a (Elahi Qamshei, Meshkini, and Makarem Shirazi) interpretive translations. Through this method, possible weaknesses and strengths can be revealed, and the effect of theological assumptions and prejudices in the translations of Sunni translatirs can be shown. Furthermore, through the principles of theology, we can examine whether Shi’a translations have been successful in conveyin the content of the Ayahs.
