JOURNAL OF ISLAMIC RESEARCHES
Year:2013 | Volume:5 | Issue:8|Papers Count:8

Persian prose as a frame to express thought has undergone different periods during the 1000 years of its history and experienced various spiritual and verbal aspects. One of the most charming types of Persian prose is Gnostic writings. If we separate the mysticism related to narrative prose from fictional works, we will face several items such as letters, lectures, discussions, educational types, short notes, religious prose, advising notes, itinerary, biographies, reports, article, etc. in Gnostic non-narrative prose field. The information that is presented on these types in books related to Persian prose analysis is limited. Therefore, in this article it is tried to present some information about non-narrative prose by means of verified and valuable reference, clarify the realm of Gnostic non-narrative prose, and introduce famous figures and their main works.

Translation of the Quran to various languages, and particularly to Farsi, has been prevalent for a long time. In recent times, this process has been accelerated due to the expansion of literacy among Iranians and their tendency to read the Quran and pay attention to the meanmgs. In addition to that, the accuracy of translation is very crucial considering the sacredness of its lines and the importance of the meanings in Islamic thought and practice. In spite of all these, the existing translations are flawed with trivial and general problems to some extent and an ideal and perfect translation has not been produced yet and the possibility of such productions does not seen to be reachable. An example of such translations, which is commonly used by the public, is Elahi Ghomshei’s translation. Late Elahi Ghomshei has had a significant role in the establishment of a translation style which is simple, modern, and straightforward, though his translation suffers from several shortcomings. The purpose of the present paper-which is extracted from an MA thesis- is to investigate Elahi Ghomshei’s translation of the Quran and mostly its ten last Ajza (parts) to illustrate this translation suffers from many errors and flaws to the extent that editing them will result in the production of a new translation.

We humans are always affected by the products of our own knowledge and old or new culture and a complete release from them occurs very rarely, however, this mental affectedness shall not influence the comprehension of Quran verses and narratives or disturb their purity. Pure and genuine comprehension of religious texts, especially Quran, is possible but difficult and clarifying the mind from presuppositions and presumptions is a necessary condition for attainmg to such a pure comprehension. But after setting the prophecy sun, some social-political dissensions triggered as well as the conflicts and discords in the field of religious interpretation by some sects and schools. Religion and the divine book were interpreted differently and different and sometimes opposing thoughts occurred among the Islamic society. One of these ideologies is the superficial interpretation and neglecting the reason and field of exegesis of divine law 111 encountering Quran. Of course the purfose of this essay is to consider the superficial interpretation sects of "Sunnites" which are insisting on these kinds of beliefs more than others. The writer of this article is going to investigate the forming causality of these ideological attitudes as well as state, criticize and study the roots of this impure ideology with a descriptive-analytical method as far as possible. The conclusion of this research is that paying attention superficially alone to Quran verses, that this is employed bv this ideology, IS not adequate for comprehending and finding the reasons and purposes of Quran verses but considering the reason with regard to the interpretations of the innocents (peace be upon them) is a necessary and unavoidable matter in comprehending Quran correctly.

The malevolence of the days appears in the Quran under the term "evil omen" -though implied; however, it has been referred to in a great number of narratives and hadith. This paper tries to investigate some of these hadith and their different types with a descriptive-referential method and an analytical approach-though brief. It has been concluded that, excluding counterfeit and fake narratives and hadith, they have been articulated for different reasons; sometimes to solidify and strengthen piety and the spirit of the religion and therefore neglecting them will be equal to neglecting the prophet, his family, and Imams and the abomination against the religion, and sometimes they have been told for other reasons.

The Purpose of this study is to investigate the factors underlying the presence of Imamieh Shiite in India, from different aspects regarding population, residence, culture, education, politics, religions places, and rituals. Due to the nature and importance of the work a library and referential study was carried out using documents. The data was, then, classified, described and analyzed. The findings indicate that many factors have caused the spread of Imamieh throughout India. Foundations and the gradual influence of those factors have provided the foregrounds for effective presence of Imamieh in some regions of India. They have managed to gain considerable identity regarding cultural, scientific, educational, political matters as well as religious places and rituals.

Translating is not a direct flow by which the translator transfers the source text into the target text directly; rather it is a process by which the translators make some manipulations in the source text, which are observable in the final product i.e. the target text. These manipulations are often affected, consciously and unconsciously- by the translators' ideology and are realized in different levels of target text. The aim of the current paper is to investigate the effects of ideology and its reflection in Qur'an translations. To achieve such a goal, first the general concept of ideology and ideology in Translation Studies is scrutinized and then in seven levels- words, syntax, phonological system, figurative meaning, connotative meaning, multiple meaning of the words, and clarification, the reflection of ideology and its effects on different available choices of Qur'an translations is examined.

Defining Islamic state and political freedom contains interactions between people and the political system. Mutual rights and responsibility of the person and the state and the state's responsibility to improve material and spiritual lives of the society members are very important. Differences between Islamic with secular states, is the spiritualism and perfectionism of the Islamic state. Criticism in Islamic state is approved but disturbing the society social is denied. Identifying the contrasts between an Islamic and a secular states is the purpose of this study; also the point of view and interpretation of Islamic thinkers of holy book and the hadith is a proper way to reach a desired society. This paper also intends to define and analyze the mentioned contrasts based on Allameh Mohammad Taghi Jafari's views. The outcomes indicate that the pattern presented by an Islamic state to define and characterize political freedom is unique and different from the one presented by western secularism. An Islamic state respects the rights of its citizens and encourages them to participate in political affairs. All kinds of reluctance or compulsion are rejected. Freedom of speech is permitted unless the serenity of the society gets disturbed. Expressing and circulating all opinions is not acceptable and the decision will be the responsibility of the elite, since there might happen some issues as a result of lack of knowledge on the citizens' side that can result in the weakening of thought and faith principles of the society.

One of the permanent divine traditions is the tradition of trial against the state of mixture of just and unjust or "fitnah". Injustice made from fitnah, is greater and more intense than murder. Therefore fighting it is a lot harder and at the same time more beneficial than fighting against murder. Today, the most obvious illustration of fitnah is the spreading of religiously diverse thoughts and social-moral corruptions. The following study investigates the subject of "fitnah" from Ali's (phuh) view who, during his blissful life, had witnessed a lot of fitnahs -particularly after the death of the prophet- and this urged him to warn the people of his time against fitnah in different events so that by using his guidance about the nature of fitnah and the ways we can fight it, we can recognize it in all forms at the right moment and with cautious and calculated movements in the light of following the leadership, and in the right path we can protect the aims and goals of the Islamic revolution.