TASLEEM JOURNAL

We do not find an eloquent person in Arabic who has not provided himself with additional eloquence from the table of the Holy Qur’an, as the productions of the great writers and great men of letters are filled with Qur’anic meanings whose traces we can trace in the productions they left behind.
Prayers was not immune from this, as it was distinguished as being the most complete manifestation of the Qur’anic quotation due to the holiness of the supplication and the religious meanings it contains that require quoting from the Qur’an. We find the presence of the Qur’anic text in the imams’ sermons and supplications, including the supplications of Imam Musa bin Jaafar in Al-Sahifa Al-Kadhimiya.
The research was interested in studying the phenomenon of Qur’anic reasoning in Al-Sahifa Al-Kadhimiya, by describing reasoning as an artistic technique that makes supplication more influential in the souls of the recipients.
The Imam was influenced by the Qur’an directly and indirectly through reference and suggestion, and through the Qur’anic meanings that urged the necessity of monotheism, obedience to God and the Messenger, and trust in God.

This research deals with the study of grammatical connotation, in the speech of the messenger of God, Mohammed bin Abdullah (may God bless him and his family and grant them peace), especially in his hadiths, which are mentioned in the merits of knowledge. And the book (Osoul al-Kafi), by Mohammed ibn Yaqoub al-Kulani, has taken a field for this study.
The research limited the study of the grammatical connotations, which are mentioned in the hadiths that were attributed to the tongue of the prophet (may God bless him and his family and grant them peace), and left what was below them.
And the inference of the hadith of the prophet, and its promise is a source of citing in language and grammar, which differed grammarians – especially those who were late among them – between a supporter, an impediment, and an intermediate between them. There is nothing wrong with citing it, by way of seeking help and seeking blessings, if it does not rise to the level of verbal frequency, otherwise it is necessary to citing it, and it is considered a reliable source of language and grammar.

This research falls within the critical efforts that focus on the semantic analysis of speech activities, which form the foundation of the literature of debates. Its aim is to uncover the argumentative dimensions in a particular body of texts, reflecting the dialogical nature of cultural activity during the Abbasid era. Specifically, it examines the book "Bihar al-Anwar al-Jami'a li Durar Akhbar al-A'imma al-Athar," which includes texts that reference intellectual and rhetorical practices embodying the characteristics of Arab mentality during an era marked by intellectual diversity and plurality. This work represents a precise manifestation of the critical and rhetorical pursuits of its time and illustrates the rhetorical engagement that was concerned with the creation of prose, including letters, speeches, and debates, as well as poetry.
The research aims to unveil the critical understanding of the theory of argumentation as it appeared in rhetorical works within the Arab heritage and as practiced in the art of Arabic discourse, specifically in the literature of debate. Therefore, this study begins with an analysis of the techniques of dialogue and argumentation in the book "Bihar al-Anwar," which drew upon the Arabic intellectual tradition in the sciences of logic and philosophy that had underpinned rhetorical works since their early eras.
Based on this understanding, the research focuses on the relationship between the discourse of authority, represented by the speech of Caliph al-Rashid, and the cultural discourse produced outside the walls of the Abbasid court, exemplified by the discourse of Imam al-Kazim (peace be upon him). It attempts to elucidate the methods and techniques of argumentation, the system of arguments, their types, and the underlying epistemic, social, and doctrinal structures. This represents a picture of intellectual and cognitive interaction during one of the most flourishing periods of Islamic civilization in its long history.

This study deals with the eloquence of Imam al-Ridha examining the
aesthetics of his discourse and the eloquence of his sayings and sermons
through a textual analysis of the structures and sentences that conveyed
noble meanings and lofty objective. The first chapter represents the
theoretical part of the study : noble character traits of the Imam (peace be
upon him), and some of the theoretical concepts that formed the foundation
for the applied study. The second chapter, however, was practical, as the
research endeavored to analyze the texts rhetorically and aesthetically in a
serious attempt to understand the methods of Arabic rhetoric in immortal
texts and timeless sayings of the Imam.
The study employs a descriptive analytical approach to examine the sayings
and sermons, elucidating their immediate meanings while attempting to
grasp the underlying intentions. It sheds light on the rhetorical and linguistic
devices employed therein

Imam Muhammad ibn Ali Al-Jawad ibn Imam Ali ibn Musa Al-Ridha ibn
Imam Musa Al-Kadhim (peace be upon them all), the ninth Imam of the Ahlul Bayt (peace be upon them) is renowned for his wisdom and eloquence.
Many eloquent and profound speeches have been attributed to him. This
study shows how he skillfully combined various sciences, revealing his status
as a member of AhlulBayt to whom knowledge was bestowed abundantly. He was concise when brevity was appropriate, and he elaborated when
clarity was needed. He brought inanimate objects to life, clarified complex
issues, and summarized profound concepts. He convinced others with his
eloquence and refuted his opponents with his deep insights and elegant
phrasing. All people, during his time, were so impressed by him that they
recited, “ ُ
َه
ت
َ
َ ال
ِس
ُ ر
َ ل
ْ ع
َج
ُ ي
ْث
َ ي
ُ ح
م
َ
ل
ْ
ع
َ
ُ أ
ه
َّ
الل) “Allah knoweth best where (and how) to
carry out His mission).” (Surah Al-An‘am:124). And they respected his position, honored his trust, and openly admired his wisdom and eloquence.
This study is entitled “Stylistic Dominant Devices Discourse of Imam AlJawad (Peace Be Upon Him)” because the Imam’s eloquence was spontaneous and effortless, displaying a wide range of stylistic techniques . His words
had a captivating effect, evoking vivid imagery. For this reason, the researcher was motivated to undertake a rhetorical and stylistic analysis of the Imam
speeches. The study is divided into three sections

The current study delves into the ancient Arabic translation of Aristotle's
Poetics, specifically the translation of Abū Bishr Mattā bin Yūnus al-Qunnā'i.
This translation is significant because it paves the way for the integration
of Greek poetic concepts into Arabic poetry. The research is structured into
three main sections. The first section examines the nature of the translated
text and the challenges it presents, as Aristotle did not write this book himself,
but rather it was written by one of his students, leading to a lack of clarity
and numerous gaps. For instance, the book does not provide a definition for
key terms such as mimesis and katharsis, and it is also incomplete, as it does
not contain the section on comedy that Aristotle had promised to address.
In the second section, we concentrate on the translator's perspective,
who was deeply immersed in the Syriac language and culture, which
significantly guided his translation. The third section is devoted to his
translation methodology:
• The inclusion of poetry within the logical framework, contrary to Aristotle,
who dealt with poetry apart from his books of logic (the Organon).
• Exaggeration in literal translation, which changed the features of the
original text and the transformation that made the concepts of dramatic
poetry take on the features of lyrical poetry, such as transforming mimesis
into comparison, tragedy into praise, and comedy into satire... etc., and
• Finally, the interference of languages, where the Syriac language, with its
lexical and syntactic structure, imposed its dominance on the translator.
All these procedures enable us to comprehend the subsequent translations
that were carried out by Muslim philosophers (Al-Farabi, Avicenna, Ibn
Rushd) and illustrate the true impact of this book on Arabic rhetoric

Adonis , Ali Ahmad Sa'eed, is widely regarded as one of the most prominent and controversial poet-critics in the Arab literary scene. This research
traces his discourse to examine the underlying approach he takes towards
the Arab epistemological controversy and to assess whether he was able
to achieve an ideological vision in his approach. Furthermore, this study explores how he formulated this vision both critically and poetically. In doing
so, the research uncovers the implicit ideological dimensions of his poetic
discourse, shedding light on his conceptual system and shaping the linguistic
and intellectual structure of his overall cultural project.
This research reveals that Adonis establishes a new critical thought and
new values and critiqued the prevailing ideology of power in Arab thought
and life, as well as the dominance of heritage and its interpretation over
the authority of reason. For this, he was accused of exaggeration. However, Adonis presented his own understanding of new interpretations of the
text, working hard to establish the notion of transcendence, as this served
his ideology. For him, the problem of the Arab world was no longer solely a
problem of language, but rather a problem of adapting to the dominance of
the prevailing

This study and this research delved into how to control human desires in general, emotions in particular, and how to subject those emotions and feelings to the authority of reason and logic, and put them in the right place that suits and befits them, leading them to the levels of happiness and perfection. When a person is weak in the face of those instincts and desires, it is the role of the mind to raise them to the point of balance and moderation. The words of Imam Ali, peace be upon him, in the book Nahj Al-Balagha, as well as his practical biography, are an example of balance and the control of mental power over other manifold tendencies. The study seeks to prove this theory, through the words, wisdom, and commandments of Imam Ali Bin Abi Talib, peace be upon him, in the book Nahj Al-Balaghawhich is a summary of what Mr. Sharif Al-Radi, may God have mercy on him, chose from the words of Imam Ali Bin Abi Talib peace be upon him. Researchers of the book Nahj Al-Balagha have dealt with many rhetorical, literary, social-political, intellectual, and philosophical topics, but I have not found anyone who studies how a normal person deals with emotions, from an individual or societal perspective, regardless of the different classes and levels of that society, and what the impact of that treatment was on them, and do those emotions establish a healthy compassionate society, and what is the production that those emotions achieve for their society, and therefore how do those emotions submit to the language of reason and logic, leading them to a healthy society, which carries a broad moral and behavioral system that takes its inspiration from the Book of God and the Sunnah of his Messenger (PBUH). During my studies, I did not find anyone who delved deeply into the study of this complementary duality between reason and emotion in Nahj Al-Balagha and how emotions are subjected to the language of the mind, except for fragments of research, with different titles, among those studying the specifics of the effects of emotion on a person in Nahj Al-Balag or the specifics of the effects of reason in it. Only, some researchers may have said that they are two opposite contradictory dualities that do not come together in one human being. Either a person - as they claim - is emotional and responsive to his emotional tendencies or he follows a logical mental path away from emotions and feelings, and it has been proven. This study proved that they are two complementary duos with complete perfection and harmony. Imam Ali, peace be upon him, with his wisdom, established the rules of balance between desires and instinctive tendencies of love, compassion and gentleness, and between the language of reason and logic, and established this complementary duality between them. On the personal level, the Alawite biography bears witness to Ali ibn Abi Talib’s attainment of the pinnacle of intellectual and emotional perfection, and that he guided the emotion and took it on a path towards reason and wisdom. The study proved that a person can restrain instincts when they deviate from their moderate path, bring them to the point of balance, and put them in their appropriate place, as well as the possibility of making this duality a complementary duality, which produces the integrated, adult, happy human being, and thus the healthy, mature society, which makes emotion and reason together a complementary duality that elevates a person to the highest levels of perfection and is the best guide to the path of sound human progress. This is what the study wanted to prove through the book Nahj AlBalagha.It was necessary to speak first about the mind and its affairs manifestations of its honour, the scale of its preference, and its distinction from all other creatures. Then I enumerated the divine honor bestowed upon humans by God, such as subservienting the universe to him creating him in the best manner, bestowing upon him reason, preparing to rise toward perfection, and granting him wills and choices. Then I spoke about the physical and moral structure of the human being, the functions of the organs and their role in the process and path of integration. I also spoke about social and moral education in humans, the trends in ethics, the sources and elements of education, educational methods, and some models of moral virtues. As well as the issue of human rights and their divisions, and the results and consequences of injustice. Then I began to talk about the role of reason and emotion in human integration, and how it was mentioned in Nahj Al-Balagha and I discussed in the roles and types of reason, its strengtheners and weakeners, and wisdom and its divisions. Then I spoke about emotion in Nahj Al-Balagh human emotions, their types and methods. Then I examined the balance between reason and emotion in Nahj Al-Balagha and the balance in the personality of Imam Ali, peace be upon him, and enumerated the psychological and moral reasons for integrationintegration through emotional control, and integration through the commandments of the sages. I concluded that there is complete harmony between reason and emotion. Rather, they are two complementary dualities and reconciling them leads to the integration of the human being. Indeed, a person is indispensable for either of them in the path of his integration and happiness. With them, a person becomes a human being and with them, he ascends the ladder of glory and perfection, and with them, he achieves the happiness of this world and wins the Hereafter life and to be God’s successor on earth, and in confirmation of the noble verse: {Indeed, I will place a successor on earth} Al-Baqarah 3.