Fathiyeh Fattahizadeh; Hossein Afsardyr
Abstract
To enhance the rhetoric of our speeches, we can draw on the words and phrases rhetorically beyond our speeches. This is one of the rewards of the new science and is called quotation. Quotations have often been considered from a literary point of view, and other functions of them have not been mentioned. ...
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To enhance the rhetoric of our speeches, we can draw on the words and phrases rhetorically beyond our speeches. This is one of the rewards of the new science and is called quotation. Quotations have often been considered from a literary point of view, and other functions of them have not been mentioned. From a literary view, the Quran is abundant with miracles, and rhetoricians and speakers have quoted some verses based on their time and needs. However, it should be noted that Imams’ speeches are abundant with such quotations from the Quran and are the best sources for interpreting the Quran. The most frequent function of these quotations is in developing traditional exegeses. The reason lies in the fact that in narrative exegeses the Hadiths which are directly about interpreting the Quran are compiled, but if we focus on Imams’ quotations from the Quran, we will find more interpretations from Imams.
Samad Abdollahi Abed; jamshid bayat
Abstract
Abstract In this article, the infallibility narratives in Shia valid hadith books, such as "al-Kafi, Maniyalakhbar, Alkhesal and Kafayatalasar" have been under textual and evidence-based studies and it has been specified that the most important document proving Imams’ (pbut) infallibility, is the ...
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Abstract In this article, the infallibility narratives in Shia valid hadith books, such as "al-Kafi, Maniyalakhbar, Alkhesal and Kafayatalasar" have been under textual and evidence-based studies and it has been specified that the most important document proving Imams’ (pbut) infallibility, is the texts of the Qur'an and those hadiths upon which there are consensus among the Imamiye. The main objective of this paper is to study the narratives in which the term “infallibility" was used and according to the survey, such narratives are about 47 Hadith and with eliminating duplicates, they are nearly 15 Hadith. In general, the narrator was investigated by Shieh scholars vote and it was found that most of the chain of infallibility narrations, are authoritative people. Of course some of them are not reliable, according to scholars, but a percentage of the unknown narrators, are those in the chain of tradition "Kalaamalzyarat" and since Ibn Quluyeh, in the preface to this book, has introduced all the book's narrators as reliable, a degree of reliability can be defined for the individuals. Among these narratives, most of them are Moanan Hadiths which include authentic and reliable hadiths. Checking the content of the narratives suggest that the prevailing traditions, virtues and attributes that a person needs to be infallible, from among these traits innocent, faithful to God, clearance of sins and imperfections. Checking the content of the narratives suggest that the prevailing traditions are the virtues and attributes that a person needs to be infallible, including infallibility from sin, being a confidante of God, being clean from sin and imperfection etc. Based on the investigations, it has been shown that these attributes belong to the imams and the prophet who are infallible from God.
hasan majidi; elahe veysi; leyla akbarzadeh
Abstract
Narratology or narrative theory as the systematic study of narrative entered the realm of structuralism since about 1960. Theoreticians have since attempted to analyze the structure of the narrative using various methods such as dividing narrative into its segments. The Holy Qur’an urges the mankind ...
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Narratology or narrative theory as the systematic study of narrative entered the realm of structuralism since about 1960. Theoreticians have since attempted to analyze the structure of the narrative using various methods such as dividing narrative into its segments. The Holy Qur’an urges the mankind to follow the example of prophets and divine leaders. This article seeks to analyze the Qur’anic account of Mary’s narrative in order to show its actions, general structure, and the relationship between its plot, theme, structure, characters, and their actions. The results are presented in the form of tables and graphs.
