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QURAN PDF WITH PERSIAN TRANSLATION

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ﻢﻳﺮﻜﻟا نﺁﺮﻘﻟا. ﻰﻟإ ﻪﻴﻧﺎﻌﻣ ﺔﻤﺟﺮﺗو. ﺔﻐﻠﻟا. ﺔﻴﺳرﺎﻔﻟا. Translation of the Meanings of. THE NOBLE QURAN in the FarsiLanguage. Page 2. Page 3. Page 4. Page 5. Page 6. HH. Translation of the Meanings of The Noble Quran in the Farsi / Persian Language. This Farsi / Persian translation was sponsored by the Saudi. An Overview of the History of Quran Translation in Iran ﭘﺪﯾﺪﺁﻭﺭﺩﻩ)ﻫﺎ( Leila Alinoori The history of tran slation from Arabic into Persian starts with the Quran ic.


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Hence only the Arabic Quran is Quran and translations are sim ply interpretations.

The m ain goal of the author is to review the history of Quran translation s in Iran. The translation of the Holy Quran into other languages is of special im portan ce, for m an y nations throughout the word obtain their knowledge of the Quran through its translations. For exam ple, non — Arab Muslim s, base their perception and understanding of the Holy Quran on its translation s an d other religious or ideological texts.

فهرست سوره‌های قرآن

The history of tran slation from Arabic into Persian starts with the Quran ic translations, because there are n ot any tran slations in Persian Dari which we can certainly con sider older than the Quran translation. The Arab arm y conquered Iran not just by the force of their swords but it was the m essage and teachings of the Quran which helped them to easily reach their aim s. It records and analyzes the existin g circum stances of Quran translations in Iran.

The findings of this research can be used as a bibliography. Com parin g these translations can also be useful for the future researchers of Quran translations. Early m essages from the prophet Muham mad to political rulers of the tim e, such as Em peror Heraclius c. It can only be assum ed that translations of these m essages were undertaken by translators em ployed by the receivers, or at least by persons fam iliar with Arabic in their country.

The first aya which m ay have been translated in this fashion is likely to be um ber 64 in the sura of al Im ran.

The first translation into Latin of the Koran was done by Robert of Chester, officially com m issioned by the Abbott of Cluny, who financed a team of translators working in Spain. The translation was com pleted in — 43 and later printed by Theoder Bibliander in Basel in , with com m entary by Martin Luther and Philipp Melanchton, am ong others.

Other translations followed in the seventeenth century, often accom panied by polem ical m aterial. English the second Language, next to Persian, into which the Holy Quran has been translated m ost. Presently, English is one of the languages of the Muslim world.

Besides English — speaking Muslim s, m any other Muslim s of the world acquire their knowledge concerning the Holy Quran through English. Every year m any books are written or translated in English on the Holy Quran and Islam. The first English translation of the Holy Quran was made by Alexander Ross from French in the title of this translation indicates the translators religious fanatic biases and prejudices: Several other translations have been done by non — Muslim translators, such as Sale, Rodwell, Arberry, Bell and Dawood.

George Sale, for instance, describes Islam as a fabricated faith, while considering the virtues of the prophet Muham m ad s. Despite his rem arkable proficiency in Arabic, Arberry has m ade gross m istakes. Rodwell and Bell regard the Holy prophet as the author of Quran. Bell com pletely rearranges the order of suras.

QURAN FARSI (PERSIAN) TRANSLATION

Dawood, an Iraqi J ew, speaks of the influence of J ewish and Christian teachings on the prophet. Am ong the translations made by Muslim s, those rendered by Muham m ad Marm aduke pickthall and Abdullah Yusuf Ali have gained m ore popularity and readership an d each has been reprinted several tim es.

Muslim translators have embarked on translating the Quran for different aim s and by different m ethods. Som e translations, like the ones m ade by Mirza Hairat and Mirza Abul— fazl were intended to respond to the criticism s raised by Christian translators. Som e others accom panied with detailed annotations at footnotes derived from different exegeses.

As to the language of translation, a translator like Muham m ad Marmaduke pickthall observes fidelity in his translation of the Holy Quran precisely; however, the language of his translation has been influenced by the archaic language of the Scriptures. Whereas Fazlullah Nikayin has produced a poetic translation of the Quran. The latest English translation of the Holy Quran has been m ade by Tahereh Saffarzadeh 20 0 1 and includes translation into Persian as well.

Each translator considers previous translation as incom plete and im precise and inadequate as to the aim of translating the Quran thus provides a new translation. This trend will continue in future, too.

As early as the ninth century, within two hundred years of the death of the prophet, translations into other languages began to em erge, norm ally in interlinear form in order to preserve the original Arabic. The fact that there are over 30 0 translations in Urdu alone, for exam ple, indicates a lack of unanim ity with regard to both the m eaning and translatability of the Scripture.

Re vie w o f re late d lite ratu re In our m odern world, exploding with m addening speed of inform ation production, there is no choice other than resorting to specialization and classification of knowledge. Due to this, to be aware of, at least, resources of inform ation on one's desired field is certainly a must.

Because, basically, any true research is in serious want of awareness on the target field and its resources. At this juncture, bibliographic works here with a broad m eaning including indexes, catalogues, abstracts, and repertoires as well are the bases of this awareness.

With view to hum an's short life- span, they, without any waste of tim e, easily provide researchers with the references and resources of knowledge in their desired fields. The sample size was determined based on the basic outcomes. It was measured using G-Power with respect to the existing data of the previous study Sampling The sampling was implemented in selected health care centers considering economic and social levels and having appropriate space to carry out the study.

The health care centers were public, governmental, first-level referral centers in Urmia, Iran. To carry out sampling, the researchers extracted the list of pregnant women between 25 and 28 weeks by referring to selective health care centers six crowded health care centers including two centers in the middle of town, two downtown, and two uptown in Urmia, Iran, from August until July Those women who met the inclusion criteria and who were interested in participating in the study were invited by phone contact and were asked to be present at a certain health care center.

On the meeting day, after obtaining written informed consent, the Edinburgh postnatal depression scale EPDS was completed by the participants.

Thirty-eight of the participants scoring 12 or above in EDI were referred to a mental health service to take the proper treatments; nine of these were prescribed anti-depression medicine, and the rest were referred to the counseling department.

Surah 62 Al-Jumu'a Farsi (سوره الجمعة فارسى)

These women were dismissed from the study before randomizing. After that, the data collection tool was completed by the participants. Random Allocation The participants were divided into three groups of 56 two intervention groups and a control group using block randomization with block sizes of three and six and the allocation ratio of The sequence of allocation was set, using a randomizer, by a person not involved in the sampling and data collection.

To conceal the allocation, Quran audio CDs with and without translation and empty CDs for the control group were placed inside sealed packets and were numbered sequentially.

Intervention The first intervention group received a Quran audio CD along with its Persian translation the Maryam Sura from the first verse to verse 50, recited by Master Parhizgar and translated by Fouladvand , and the second group received a Quran audio CD without translation the whole Maryam Sura recited by Master Parhizgar. During three successive weeks, the CD was played for each group once a week for 20 minutes. The vocalized Quran was played for each participant in a separate room with a light tone, using an MP3 player.

Those in intervention groups one and two were also told to listen to the CDs once a day during the three successive weeks the intervention period on the days when they did not visit the health center.

The intervention and control groups received routine pregnancy care including weight control, blood pressure care, uterus height, and listening to the fetal heart rate once a week. In the meantime, once a week by phone contact, one of the researchers was informed that the participants had listened to the CDs.

Culture is the way of life; as such every text is culture-bound and includes items that are culture-specific. Translating these cultural-specific items henceforth CSI has made translation a complicated task. The analysis of data showed that the most adopted strategy in both Persian and English corpus was localization in Persian Male translators in Persian had more tendency to use localization Male translators in English were more inclined to localization Totally male translators were inclined to localization Culture-specific items in translation.

Alvarez and M.

Vidal Eds. Clevedon, UK: Multilingual Matters. Baker, M. In other words: A course book on translation. London: Routledge. Bakthiar, L. The sublime Quran. Kazi Publications. Davies, E.

A goblin or a dirty nose? The treatment of culture-specific references in translations of the Harry Potter books. The Translator, 9 1 , 65— Dimitriu, R. Omission in translation.This study was a part of a large trial in which the consequences of pregnancy were examined as the secondary objectives. Sampling The sampling was implemented in selected health care centers considering economic and social levels and having appropriate space to carry out the study.

A biannual journal of the center for translation of the Holy Quarn, vol. To conceal the allocation, Quran audio CDs with and without translation and empty CDs for the control group were placed inside sealed packets and were numbered sequentially.

The intervention was implemented once a week for three weeks in the health center, and on other days of the week, the participants listened at home to a CD they were given. In the meantime, once a week by phone contact, one of the researchers was informed that the participants had listened to the CDs.

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