zahra saadatpour; mahdi motia
Abstract
It is necessary for all Muslims to know the position of the Imams. Some have exaggerated about him. Some have also gone astray and have denied some virtues of the imams. The phrase people are our creation, which is used in the letter 28 of Nahj-al-Balaghah, expresses a virtue for the Imams. Most commentators ...
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It is necessary for all Muslims to know the position of the Imams. Some have exaggerated about him. Some have also gone astray and have denied some virtues of the imams. The phrase people are our creation, which is used in the letter 28 of Nahj-al-Balaghah, expresses a virtue for the Imams. Most commentators have interpreted the terms in this cultivated phrase. Some have translated it as made. The second interpretation seems exaggerated. This research was conducted to understand the correct meaning of this phrase which helps to know the Imams and their virtues. For this purpose, with a descriptive-analytical method, in terms of lexicon and Arabic rules, the correspondence of Imam Ali (AS) and Mu'awiyah, the hadith family, and the rules of jurisprudence were examined. Studies show that the second interpretation, in general, can not be wrong and is different from the idea of Exaggerating, but here this meaning has not been considered by Imam Ali (AS). Because he did not use evolutionary concepts in his conversation with Mu'awiyah, because accepting or not accepting it has little effect and only shows the Imams as lovable human beings and seeks their praise. Rather, in conversation with him, they introduced legislative and educational concepts that the audience's responsibility to know. Therefore, the first interpretation is more appropriate for this phrase; because the Imams have come to arrest and have sacrificed their lives for this. This style of educational look at the narrations of the Imams is required in the explanations and can turn the narrations of the Imams into practical points for life.
mahin hajizadeh; sepideh bagheri
Abstract
translation of religious and sacred texts, especially Nahj al-Balaghah, is one of the most important ways to convey their concepts. These translations need a precise and scientific evaluation in order to identify the shortcomings in them and thus improve the quality of translations. In the meantime, ...
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translation of religious and sacred texts, especially Nahj al-Balaghah, is one of the most important ways to convey their concepts. These translations need a precise and scientific evaluation in order to identify the shortcomings in them and thus improve the quality of translations. In the meantime, the numerous models have been proposed by translation experts to evaluate translation. Vinay and Darbelnet model is one of the most efficient translation theories that can be employed as a scientific framework for evaluating translated texts, particularly those of religious nature. This model, which is a combination of direct and indirect translation methods, consists of seven procedures: borrowing, literal translation , calque, transposition, modulation, equivalence, adaptation. In this research, which has done by descriptive-analytical methodology, a part of the translation of Faiz al-Islam from Nahj al-Balaghah is analyzed based on the Vinay and Darbelnet model, and the rate of application of septet techniques is specified. the results show that the translator, while being faithful to the source text and observing the principle of fiduciary duty, has primarily adopted the indirect translation method which has produced a smooth and eloquent rendition.
ali asadiasl; hasan naghizadeh; seyyed mahdi zafarhosseini
Abstract
Many of the sayings of Imam Ali (as) in Nahj al-Balaghah have been expressed in the form of descriptions, such as the description of God, the prophets, and so on. Considering that the description in Arabic literature is mentioned as one of the important techniques of poetry along with praise, satire, ...
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Many of the sayings of Imam Ali (as) in Nahj al-Balaghah have been expressed in the form of descriptions, such as the description of God, the prophets, and so on. Considering that the description in Arabic literature is mentioned as one of the important techniques of poetry along with praise, satire, and mourning, this article emphasizes the descriptions of Nahj al-Balaghah in addition to the philosophical, theological, and mystical dimensions from a literary point of view to clarify what fruit of hadith jurisprudence brings from this point of view. This article provides us with two ways to better understand the descriptions of Nahj al-Balaghah. Because the appearances of words have meanings that sometimes convey them clearly and sometimes in the form of accessories that come with them. Literary arrays also each have implications for conveying meaning, of course, the arrays that are spoken of in the science of expression, such as similes, metaphors, metaphors, and irony, are not arrays of novel science
Hamid Qorbanpoor Lafmejani; Amir Qorbanpoor Lafmejani
Abstract
The aim of this study was to identify the Humanological foundations of Glasser's theory of reality therapy and its critique based on the Humanological perspective of Imam Ali (as) in Nahj al-Balaghah. The method of the present research is descriptive-analytical (review), according to which, by reviewing ...
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The aim of this study was to identify the Humanological foundations of Glasser's theory of reality therapy and its critique based on the Humanological perspective of Imam Ali (as) in Nahj al-Balaghah. The method of the present research is descriptive-analytical (review), according to which, by reviewing the available sources, the Humanological foundations of Glasser theory were identified and then reviewed from the perspective of Nahjul Balagha. The findings showed that, unlike Glasser who did not pay attention to the spiritual aspects of man, Ali (AS) considers man as a material and spiritual being and does not limit his life to the world. Glasser also considers man equal to total behavior, but Imam Ali (AS) considers man to be composed of intellect, heart, soul, nature, and body. According to Ali (pbuh), man has the ability to know the facts, and God has provided him with the tools, including reason. Unlike Glasser, who considers man only responsible for satisfying his needs in the form of a qualitative world, Ali (a.s.) considers man responsible for his actions in this world and the hereafter, others, cities, and even animals.
samad abdollahi abed; enayatollah ghazi shiraz
Abstract
The speech is one of God’s gifts bestowed upon human beings by which God has made him superior to other beings. This gift can be seen most eminently in the hands of poets and rhetoricians. Because we can preserve the values of each society through art, poetry, among others, has an outstanding place. ...
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The speech is one of God’s gifts bestowed upon human beings by which God has made him superior to other beings. This gift can be seen most eminently in the hands of poets and rhetoricians. Because we can preserve the values of each society through art, poetry, among others, has an outstanding place. Now, when poets use the religious teachings in their works, it helps their poems to endure much longer. For this reason, such poets as Mowlavi, Hafiz, Sa’di and Shahriar have used the quranic verses and religious sayings of the Infallibles to enrich their poetry. This paper investigates the influence of Imam Ali's speech upon Shahriar's poetry. Ths is done either directly through quoting Imam Ali's exact words or indirectly through allusions. This influence has its roots in the indescribable love of Shahriar towards Imam Ali (peace be upon him) and his beliefs in him. Shahriar has reached from a virtual love to a true love and it is Imam Ali through whom Shahriar connects himself to God. In this paper, we compare and contrast those of Shahriar’s poetry mostly taken from the Commander of Expression, Imam Ali, with Imam Ali's speech in Nahj al-Balaghah.
