چکیده:
Translators of divine revelation in the translation of the Quran have sometimes considered certain words to be equivalent. At other times, they have used a single meaning for different words. While paying attention to the precise concept of words has been a way to solve the mystery of certain verses and narrations, by utilizing visual interpretation, one can reach a meaning beyond what the commentators of the two sects have expressed in their works. The word 'Irtiqab' has been considered synonymous with 'waiting' (intizar) in the interpretations of the two sects, and its semantic subtleties have been ignored. In this research, an attempt has been made to draw attention to overlooked points in translation by comparing the interpretive views of Shia and Sunni, and by using the method of visual interpretation, relying on the Quran itself and the context of the verses regarding the story of the She-camel of Salih (AS) in Surah Al-Qamar, to address the semantics of this word. In this research, the method of visual interpretation, in addition to preserving the conceptual structure and avoiding opposition or contradiction with the meanings provided in lexicographical books, provides a more precise, enlightening, and practical meaning for the word in line with the divine programs of the Quran. Among the early interpretations of the two sects, Zayd ibn Ali, Ibn Umar, Ibn Abbas, Hasan ibn Abi al-Hasan, and Abu Sa'id al-Khudri, and at the forefront of them Imam Ali (AS), have addressed the subject of 'Irtiqab al-Dukhan' more precisely.
خلاصه ماشینی:
In this research, an attempt has been made to draw attention to the neglected points in translation by comparing the interpretive theories of Shia and Sunni, and by using the method of pictorial interpretation, relying on the Quran itself and the context of the verses regarding the story of the She-Camel of Salih (peace be upon him) in Surah Al-Qamar, to address the semantics of this word.
Views of commentators Ten interpretive works from Sunni commentators were consulted; namely, "Majaz al-Qur'an" by Abu Ubaidah Ma'mar ibn Muthanna, died 209 AH, with a thematic approach and a literary-linguistic method; and "Gharib al-Qur'an wa Tafsiruhu" by Abdullah ibn Yahya Yazidi, died 237 AH, with an approach of Quranic word etymology and a literary-linguistic method; and "Jami' al-Bayan fi Tafsir al-Qur'an" by Muhammad ibn Jarir al-Tabari, died 310 AH, with a narrational-ijtihadi approach; and "Al-Wajiz fi Tafsir al-Kitab al-Aziz" using the Quran-by-Quran method by Ali ibn Ahmad al-Wahidi, died 468 AH; and "Al-Kashshaf 'an Haqa'iq Ghawamid al-Tanzil wa 'Uyun al-Aqawil fi Wujuh al-Ta'wil" by Mahmoud Zamakhshari, died 538 AH, with a literary-rhetorical approach; and "Al-Muharrar al-Wajiz fi Tafsir al-Kitab al-Aziz" with a literary, theological, narrational, and ijtihadi approach, by Abdul Haq ibn Ghalib ibn Atiyyah, died 542 AH; and "Tafsir Kabuli" by Mahmoud Hassan Deobandi, which is an interpretive translation of the verses from the Sunni perspective; and "Taysir al-Karim al-Rahman fi Tafsir Kalam al-Mannan" by Abd al-Rahman Sa'di, with an etymological view, based on the scholars of the Sunni Salaf and the companions of Ibn Taymiyyah, Ibn al-Qayyim, and Muhammad ibn Abd al-Wahhab; and "Rahma min al-Rahman fi Tafsir wa Isharat al-Qur'an" by Muhammad ibn Ali ibn Arabi, died 638 AH, with a mystical method; and "Fi Zilal al-Qur'an" by Sayyid Qutb, died 1387 AH, were consulted.
In "Al-Wajiz fi Tafsir al-Kitab al-Aziz", the word "fartaqib" in verse 10 of Surah ad-Dukhan is interpreted as "so wait for the day when the sky brings a manifest smoke," and it states that its occurrence was during the time of the prayer of the Messenger of Allah ﷺ to lift the famine and drought (Wahidi, 1415, Vol. 2, p.
(
, 
, 
)
