درخت حوزه‌های تخصصی

Nahj al-Balaghah, as the most significant source after the Holy Qur’ān, has attracted human thought and provided direction in the realm of science. It is replete with rich literary topics that offer a conducive environment for research. Despite the extensive research conducted on Nahj al-Balaghah from various perspectives, less attention has been paid to specific topics within this valuable book. Considering the endless knowledge and artistry of the speaker of this book, and given the special place literature holds among Arabic speakers, Imam Ali (AS) has employed numerous literary beauties to introduce the world’s main identity. This paper attempts to analyze Imam Ali (AS)’s precise and insightful view of the world, which demonstrates robust thinking and can be examined from the aspects of form and content using a descriptive-analytical method. One of the findings of this research is that Amir al-Mu’minin Ali (A.S.) speaks according to the audience’s needs to reveal the world’s true face. Most of his words about the world are related to his sermons, where his physical presence and face-to-face interaction are more impactful.

The translation of proper nouns, such as Allah’s attributes of acts, has consistently been a contentious issue in the translation of Qur’ānic exegesis. This research aimed to investigate the frequency and types of strategies employed in the English translations of Allah’s attributes of acts in the Holy Qur’ān. The study sought to explore the strategies used by translators in the translation of Qur’ānic exegesis and to determine if significant differences existed among the translators in the application of the strategies proposed by Chesterman (1997). The corpus comprised six English translations of the Holy Qur’ān by Asad, Pickthall, Saheeh, Arberry, Khan and Hilali, and Mubarakpuri. Both descriptive and inferential statistics were utilized to analyze the data, based on a revised version of Chesterman’s (1997) model. The descriptive data revealed that only six out of ten strategies were used in translating Allah’s attributes of acts. Only two strategies, transposition and emphasis change, were not used significantly differently, while the other four strategies, synonymy, paraphrase, transliteration, and expansion, were employed significantly differently. The inferential statistics revealed significant differences in the application of each strategy by each translator. However, no significant differences were found among the translators in the application of the same strategy when rendering Allah’s attributes of acts.

The peresent study aims to address the issue of how occasions of revelation <em>(asbāb al-nuzūl</em>) affect the understanding of the Qur’an. It also provides a basis for evaluating the impact of cultural studies on Qur’anic comprehension in prospective research. To accomplish this objective, the narratives of occasions of revelation were collected from three well-known resources, regardless of their documental and textual credibility, and their role in understanding the relevant verses was quantitatively and qualitatively evaluated. Consequently, twelve qualitative roles were identified and each narration was quantitatively assessed with a score ranging from zero to three. Statistical analysis of the data revealed that 10% of the entire Qur’anic verses have occasions of revelation in the mentioned sources. About 10% of the studied verses (1% of the Qur'an) are completely dependent on the occasions of revelation to be understood, according to the evaluation method and assumptions of the survey. In 72% of the verses (7% of the Qur'an), the occasions of revelation have an impact on a better understanding of the verse, even though in the first encounter the verse has a customary appearance and no ambiguity. Likewise, 8% of the occasions of revelation examined have no impact on the understanding of the verse. Thus, the role of the occasions of revelation on the apparent meanings of the verses, although undeniable, does not create a significant dependency, since the impact of most of these narrations (82%) is as much as a slight improvement in the initial understanding of the verse (scores 1 and 2), so that the occasions of revelation is not the sole means of achieving a secondary understanding of the verse.