جستجوی مقالات مرتبط با کلیدواژه "الدلاله" در نشریات گروه "علوم قرآن و حدیث"

The noun of Tafzil is one of the most important items in the grammar and rhetorical rules of Arabic literature, which has been used and used frequently in religious texts. This name is used in many cases in the wisdom of Nahj al- Balagha, in its essence and purpose, that is, superiority between two or more things, but there are other cases that are used other than its meaning, and to analyze its function, in addition to considering the point that The adjective in question is one of the adjectives that are made from the verb being discriminated on the weight of the "verb" or it is a hybrid adjective style that uses one of the words asd, akstar, akal, etc. , along with the infinitive of the verb. The target is presented in a distinct format; One should pay attention to the different syntactic structure of each application; That the word in which the noun Tafzil is not used and is used together with "I" is Tafziliye. Either it is added to a noun like Nakrah or Ma'arifa, or the noun Tafzil is added with "al", in which case it is often used as an adjective for the noun before it, and it seems that it does not have its own meaning of Tafzil. From the above aspects, one of the most important ways to discover the intended meaning of Imam Ali's speech is in Nahj al-Balagha. This research, using the analytical descriptive method, based on the syntactic and rhetorical rules of the noun Tafzil, while stating the rules related to the noun Tafzil and its different cases, investigated the case of some wisdoms of Nahj al-Balagha and according to the structural analysis and meaning of the noun Tafzil, its expression in the translation of this wisdom. It expresses and reviews the translations as well. The result is that: in many cases, due to its structure, this noun loses its special meaning and is used in a meaning other than its original meaning, which requires applying the rules and points related to it.

There is a problem with the customary language of the Qur’anic discourse. Some of them said that it is a language of general custom that the general public understands, and some of them said that it is a language of a special custom that only the specialists and people of knowledge understand with the tools and sciences they possess that qualify them to understand it. He was engaged in it and did not decipher its symbols and signs except those who are firmly established in knowledge after God Almighty and what is meant by the people of the house, may God’s prayers be upon them. Arabic, its capacity and its potential because the Qur’an discourse came and named it or overpowered it, then we explained in the second chapterThe language of general custom and its features. We also showed the linguistic and Qur’an evidence of the strength and predominance of the Qur’an discourse over public discourse, and in the third chapter we explained the private customary language that only the specialists understand because of the sciences and tools that they have to help them understand it. And which concerns the people of the house, may God’s prayers be upon them, who are the translators of the Qur’an and its justice. We also talked about applications related to the customary language of the general and then private Qur’anic discourse and then more specifically from the private. What he possesses of knowledge and as much of what he possesses of knowledge is a commoner who understands Arabic He understands the clear evidences in his own language. As for the similarities and the verses of judgments, they are understood only by specialists, scholars and scholars. As for the special discourse from the private, it is understood by the reservoir of the knowledge of God and they are the people of the house, may God’s prayers be upon them. The method used in the research was descriptive and analytical and applied.