JOURNAL OF HUMANITIES
Year:2005 | Volume:14 | Issue:52|Papers Count:7

In this article it is argued that the function of Arabic grammar and its structure somehow caused the differences in Farsi translations of the Holy Quran. The main purpose of this paper is illustrating the differences of the translations and explaining the reasons for these differences as well as evaluating the various translations choosing the superior one or ones..

The article"with Fadva Toghanin the idealisticelegy" starts with a rather long introduction about Fadva Toghans biography, the contemporary Palestinian poet and his literary status and works. It follows with a literary criticism and analysis of one of his elegies named Salatun ela al-ame aljadid" in addition to an outlook of the poets other poems. Moreover, the characteristics of his poem have been pinpointed.

For any speaker and writer, in any language or dialect, there are special ways of expressing emphasis to the addressee. Among various language, Arabic, the language of Quran has a variety of ways of "emphasis". Generally, we can classify them in three different categories: emphasis on complement, predicate and subject. In this paper, different styles of emphasis in Quran will be briefly sketched. Of course it should be kept in mind that emphasizing is so extensive in the Arabic language. composing such poems. So it can be said that his elegies of eulogy deserve perhaps an independent divan. He also praised Kafur Akhshidi, Badr Ben Ammar, and other rulers of his time in from of elegy. His eulogistic poems about seif AI-Dule and Kafur include detailed and general characteristics. The general ones include frequency, use of old concepts, and incitation f his name, and etc. This article is an attempt to explain these general and specific characteristics.

Eulogy has always been a means for gaining and seeking ambitions, particularly if it deals with political or social affairs and if the aim of the poet for eulogy is flattering. A few poets can be found who compose eulogistic poem just for the sake of praising someone without looking forward to receiving presents. Arabs were familiar with eulogy since the age of ignorance (Asr AIJahellieh); however it mostly flourished in Umayyads period and stopped during the Abbasid dynasty. They did this because they were so enticed to see their names before the name of the caliph or a major ruler. Nevertheless, Mottonabi was not an exception in this case. He was a dedicated poet of "Seif AI-Dule" and "Kafur" and praised them. In general, he used poetry as a means of gaining wealth and social status. Yet comparing his eulogistic poem with other poets in his time, we realize that he has taken precedence over them in important book, "AI Vaseteh beyn al Mutanabbi va Khusoomah". From the fourth century on wards literary criticism came closer to rhetorics and Abdol Ghaher Jorjani compiled ancient rhetorical debates into his two important books "Asrar al Balaghah" and "Dalael al Ejaz." With the fall of Baghdad in the seventh Century, the Arabic poetry and literary criticism declined.

In the Jahiliyya era the Arabic literary criticism was limited, atomist, and intuitive. After a short lag in the Islamic period, at the beginning of the Omayyad perid, the jaheli critical views were restored seriously. The schools of Hejaz, Baghdad, and shaam each had their own specific inclinations. In the third century three important figures including: Ibn Salam, Ibn Quataybe, and Jahiz transformed, the literary cristicism into an independent subject. The Mutazilite theological debates and the Greek philosophical views deeply influenced the literary criticism of this period. The fourth century is the period of the emergence of the Arabic literary criticism. The great between the advocates of the ancient literary criticism and those of the new marks the period. In this regard, Bohtory represented the conventional literary criticism while Aboo Tamam followed modemism. Al Movazeneh beyn al Taebeen and Akhbaar-e Abee Tamam are the outcomes of such a debate. The advent of Al Mutanabbi led to subsequent new criticism about it - the judge - wrote his important book, "AI Vaseteh beyn al Mutanabbi va Khusoomah". From the fourth century on wards literary criticism came closer to rhetorics and Abdol Ghaher Jorjani compiled ancient rhetorical debates into his two important books "Asrar al Balaghah" and "Dalael al Ejaz." With the fall of Baghdad in tl;le, seventh Century, the Arabic poetry and literary criticism declined. Mozafar Navab believes todays Arab rulers to be like Yazid, establishing the need for Imam Hussein and his sword. Abdulrahman Sharghavy states that Imam Husseins memory has to be kept alive in peoples hearts. Any time a nation decides to spread justice, they must remember Hussein and if a nation does not stand against oppression and does not spreadjustice, it is as if Hussein has been killed once again. In Mohammad Afifis view, Imam Hussein did not rise to avenge the oppressed from the oppressors but he rose to show the path of liberation to the oppressed. Adonis considers Imam Husseins uprising to be in harmony with the whole universe. From his perspective the universe has been affected by Imam Husseins uprising. Stones weep for him, flowers grow on his shoulders, streams flow over his body and trees have bowed down to pray for Hussein. Thus, till eternity Hussein lives.

This paper is intendedto examineImamHusseins uprisingin the poem of the Arab neo-poets. Fro_mtheir point of view, Imam Hussein is the scale of justice and truth and the experience ofImam Husseins uprising is replicable for eternity and has provoked / encouraged Arab nations to learn from this historical experience. From the stance of a poet like Ahmad Dahbur, the path of salvation leads to Karbala and every human being can enter this path the second s/he wills to do so. Amal Danghal and Mohammad Ali Khafiji believe that the existing situation is similar to the situation at time of Imam Hussein and the kufi ideology still exists in the twenty first century. Thus there is no hope for any change in the present circumstances. Ghasem Hadad considers the holy head of Imam Hussein as a flag representing justice and truth and if it reaches any land it will fill it with love and hope.