فصلنامه پژوهش های ادبی - قرآنی
پیاپی 1 (بهار 1392)

Poets and authors have used the Qur’anic verses and Hadiths in their works in different ways from long ago. Howevere, there are similarities and differences in their methods of using these resources in their collections of the poems. The purpose of the present paper is to specify methods by which Khaghani's poetry has been influenced by the Qur’anic verses and Hadiths, and to find out Khaghani’s style of being influenced. The outcomes demonstrate that Khaghani uses a combination of inspirational- fundamental, explanatory, and translation-type methods; however, the first one along with allusive and terse approaches have more influenced on Khaghani's poetry.

Speech and discourse can convey their meanings at best and influence into the depth of the audience’s soul when they are adorned with eloquence, rhetorical devices, fluency, and other features of speech.In this respect, the Holy Qur’an, as the most beautiful texts, is at the peak of eloquence and rhetoric crest. It is full of tropes, and this unique characteristic of the Quran, along with its special style which is neither prose nor poem, provoke the audience to astonishment and surprise. In fact, music and harmony of words in the Qur’an are not apart from their meanings; rather, they are consistent with the intent, purpose and meaning of the verse in which they are used. The harmony and music in the order of the verses can be put into some types; each reveals an aspect of the miracles of the Quran. This study intends to identify and study the music and harmony of words and phrases in the Qur’an through analytical- descriptive and library research methods.

Intertextuality is a new trend in literary criticism which considers the relationships and interactions between the texts. According to this theory, no text is unique, independent of other relating texts, and literary texts interact and interrelate with each other. As such texts and their authors influence each other and un/consciously benefit from their literary and intellectual sources. This notion has certain functions and reflections in the literature of nations, since literature is the arena of such interrelations, and the literary masterpieces of every nation is subject to influence and mimicry by poets and authors of ages.Religious texts are of sources from which Muslim literary writers have always benefited. The Glorious Qur’an is the most significant and conspicuous source which its literary and rhetorical aspects together with its ethical concepts and teachings caused it to have a especially high positions among Muslim men of letters. These have been always dealing with the Qur’an and its influential concepts, and have reflected in/directly the Qur’anic concepts and meanings in their works. Of these, is the prominent and responsible Shiite poet, Debel -e-Khazaie, who devoted his life and poetic career to defending the House holders of the Prophet (S), development of Shiite’s precepts, and developing the Qur’an and Hadith via his poetry. Intertextual relations of the Qur’an and Debel ’s poetry are very fine-looking and harmonic. This renowned Shiite poet has been deeply influenced by and benefited from the Qur’an and the Prophet’s Hadiths; the depth of such literal and semantic influences is quite apparent in his poems. In fact, he decorated his poetic language with that of the Qur’an and Hadith. The intertextual form of of Debel ’s poetry is direct or explicit, and is based on minor negation (ejterar) and sometimes parallel negation (emtesas)This study examines Debel Khazaie’s poetry from the perspective of intertextuality. After evaluating his poems based on the principles of this theory, it goes on to determine the influences of the Qur’an and Hadith on his poems.

As the mystical knowledge taken from the Holy Qur’an provides a suitable ground for research into theoretical and clinical psychology, it seems essential to investigate the works of Islamic mystics such as Moulavi’s Mathnavi from this new perspective. One of these mystical issues is the emotional function of sadness in human’s soul (psyche), which Moulavi, discussing kinds of human’s internal emotions, reflects on it within an analytical view point according to his rich knowledge of the Qur’an. In some cases, rather than overlooking sadness, he, following the Qur’an, tries to spiritualize it. In this direction, he suggests principles and procedures for spiritualization of sadness which prove not only sadness is not an obstruction for human completion, but also becomes a motivating enthusiasm for man’s proximity to God. In Moulavi’s detailed analyses of causes of sadness and the principled procedures that he suggests, there is invaluable information on “self-knowledge” which cannot be expected from psychological studies to achieve. Moulavi, in his Mathnavi states procedures such as ‘controlling’, ‘moderating’, ‘managing’, and ‘converting’ for spiritualization of sadness, and following Qur’anic teachings, bases all these on knowledge of ‘spiritual aspect’ of self.

“Varram series” is one of the authentic sources on Qur’anic verses, Hadiths, and traditions revered by both Shiite and Sunni scholars. It has been authored by Sheikh Abol-Hossein Varram ibn- Abi Faras ibn Nakhaie, a 6th-7th century (AH) Shiite jurisprudence and scholar, and consists of two parts. The first part provides a selection of Ghazali’s theological book, Ehya-ol-oluom, including moral virtues such as piety, asceticism, and self-purification; it also mentions moral vices and ways of overcoming them, virtues and ways to gain them, manners of interpersonal relations and certain other details of manner of conduct; sections on death, next world life, and descriptions of the Resurrection. The second part repeats the same concepts and meanings. There is a a renowned series known as ‘Abvab-ol-Jenan’ left behind by Mulla Mohammad Rafie-al-din Vaez Qhazvini, an 11th century (AH) poet and scholar. The first volume of this work includes fourteen discourses; in each, the author, using literary language and rhetorical devices, introduces and criticizes one human moral vice. Then the author quotes verses from the Holy Qur’an relating to the point in question and proceeds to interpret the verse in his literary style. In so doing, he quotes the intended Hadiths from such books as Varram series, Ershad-ol-Qholoub, Kanz-ol-Latayef, Zahrat-o-Ryaz, Ebn-e-Babeveh’s Amali, Oddat-o-Daie, Sheikh Tousi’s Amali, Sheikh Sadouqh’s Amali, and, above all, Nahj-ol-Balagheh. It is noteworthy to mention that in all Mulla Vaez has mostly drawn upon Tanbih-ol-Khater and Nazhat-o-Nazer known as Varram series. Since the eighth and ninth discourses of Abvab-ol-Jenan are on arrogance, conceit, and hypocrisy, the present article aims to establish the manners proposed by Mulla Vaez to overcome these vices, and thereby to analyse the influences of Varram series on his Abvab-ol-Janan.

Of the most miraculous aspects of the holy Quran are its rhetoric and eloquence which have been considered and discussed in various ways since its divine revelation. One of the rhetorical dimensions of the Quran is the breadth and diversity of words and expressions used properly in their right places. The word "Lo" is one of the most commonly used words in the Quran which contains deep and various meanings in various structures and formats. The word "Lo" in the Quran has been used in more than ten structures with various delicate, semantic implications. This paper exploring kinds and various structures of the word "Lo", attempts to investigate meanings of this word and its syntactic and rhetorical implications in the holy Quran to depict some aspects of the rhetorical beauty of the holy Quran about the word "lo", and thereby, to achieve a better understanding of this spiritual Scripture.

By analysing and studying semantic implications of synonym and near-meaning words in the glorious Quran, it becomes clear that there is a deep coordination and relationship between the applications of these words and their semantic contexts so that in the formal structure of the Holy Quran each word has its specific meaning, and its meanings and concept are different from other near-meaning words. Regarding the significance of this issue, we sought to investigate lexical meaning as well as the verses contexts in which these words have been used in order to find implicative differences the words, and then to compare their lexical meaning with Qur’anic meanings which can be inferred from these words.

One of the oldest methods in producing Quran exegesis is elucidating the literal and literary aspects of the Quranic text. In the Quran exegeses developed by the Infallible Imams there are numerous instances in which they clarified the literal meaning and/or literary aspects discernible in the verses concerned; hence, they explicated the literary as well as rhetorical hints, gave synonyms of certain key words, and paraphrased the verses in question. They produced Quran exegesis in this manner. The present study aims to display some such noticeable exegeses as produced and elaborated by the Infallible Imams. It seeks to highlight the legitimacy and soundness of this method of Quran exegesis. Besides, it maintains that it was an established modus operandi as practiced by the Infallible Imams.