نشریه بحوث فی اللغه العربیه
سال یکم شماره 1 (پیاپی 2، بهار و تابستان 1389)

Studies by orientalists in Eastern countries were conducted with different purposes in mind. They started their business through research on manuscripts of Arab poets and writers: works which were unknown even to the eastern people. What helped them most in this regard were allocating time and being enthusiastic on the one hand, and the attention paid by their statesmen and scholarly centers. Some of these Orientalists managed to translate dozens of Arabic works into other languages; some on Islam, some on Quranic studies and still others on Arabic language and literature. These translations were quite instrumental in making researchers familiar with Arabic works and authors. In addition, their meticulous patterns in carrying out their researches served as a pattern for Arab insiders

There is no doubt that verb completes the meaning of sentence, so it is supposed as main element thereof. Thus, if the translator could not elucidate the basic content, s/he would not be able to provide a correct translation. This specially happens in translating auxiliary verbs which demand predicate. One kind of such verbs is ASBAHA. ASBAHA has two pragmatic usages: first, it demonstrates the action which has happened in the morning and second, it means alteration and change with the Persian equivalence SARA (صار). A problem arises when the predicate of this kind of verb is “verb sentences” with present tense (verb). This rule has been used in the Holy Quran, Nahjolbalaqe, and other books. Therefore, translations of these books need to be studied to answer the following questions: - Is it possible for the translator to translate the two above-mentioned meanings of the verb in the translation? - Which one of the two meanings has been in the mind of the translator more? - How has this verb been translated where it means “alteration”? - Based on above said meanings, how do we evaluate historical trend thereof? In other words, how has been the translation of this verb during different centuries? In this article, in each century we have selected one or two texts (including the Quran) and have studied their translation. Of course, we selected the texts based on verses and sentences whose predicates were verb sentences with present tense.

This article is focused on four issues. The first issue is related to the speaker's external appearance including the beauty of face, the power of his voice, moves and signals by hand, the stick and eyebrow as well as the height. Such characteristics could have an important effect on the audience. The second issue is related to internal features of the speaker. These include the ethics of the preacher, his/her piety and intention on the speakers based on their personalities, habits and emotions, knowledge and culture, and speed of learning. The third issue is concerned with the appearance of the lecture. Words should be clear enough as well as being mixed with Quranic verses, poetry and proverbs. The final issue is related to the content. It is argued that the subject of the talk should be in accordance with the level of understanding of listeners as well as being new and interesting for them. 3 - A phenomenon rhetoric: It was noted in this section How to give words and phrases so that these words and phrases are clear, correct, mixed in parables, governance and Quranic verses, and appropriate their meaning. 4 - the content of Oratory: It was noted in this section to the topic of Oratory and say that the Oratory should be the theme commensurate with the minds of audiences and also should mean that agree with the case may be, then I say: that the rhetoric if the theme was innovative and new is affecting more and more on the audience.

Tarafa ibn ul Abd was born and grew up in a family from which many poets arose. In addition, his environment – that is, Bahrain which had a large share in the Arabic literature- was the residence of a large number of great poets. Tarafa visited many countries. First of all, he visited Hera, the center of the government of Amr ubni Hind, the king of Iraq who murdered Tarafa. In the conflict between Amru ibn Hind and his brothers from his mother on the one hand, and his brother from his father, he was in line with Amru ibn Amamah. Tarafa was fellow traveler of Amru ibn Amamah when he traveled to Yemen, and that was the beginning of the end of Tarafa’s life. After the death of Amru ibn Amamah (he was killed in Yemen), Tarafa returned to Bahrain, (then Hira). Neither Tarafa nor Amru ibn Hind was able to forget the past, so they were always doing their best to find a cause for attacking each other; Tarafa with his poetry and Amru ibn Hind with his sword. This article is an attempt to investigate the reality of his death and disconnect fact from fiction. Through logical arguments and evidence, it attempts to demonstrate that the only reason of the assassination of Tarafa by Amru ibn Hind was the libel of Tarafa against him.

''Esme-felha'' (gerund) is one of the classifications of word in Arabic. Some linguists and grammarians have classified words into four groups: noun, verb, letter, and ''esme-fel". ''Esmefel" refers to a kind of verb consisting of meaning, action and tense, but it does not get the inflections. ''Esmefel" has some uses including exaggeration in meaning, abridgement of word, and extension of word in interpretation. ''Esme-felha'' is classified based on different aspects. In terms of reference to verbs, they are classified into "Manghoul", "Mortajal", and "Madoul"; in terms of rhythm into "Samaee"and "Ghiasee"; in terms of "Marate" and ''nakave" into "vajeb-atavif" "vajeb-atankiv", "javaz-otaviz" and "tamkiv"; and in terms of tense they are classified into past and present.''Esmefel-ha" are similar to verbs in some aspects and different in some other aspects. The similarity of ''esme-felha" with verbs include: 1) meaning, 2) being transitive and intransitive, and 3) displaying subjects and pronouns. The differences of ''esmefel-ha" with verbs contain: 1) not preceding the verbs, 2) not having "fathe" with verbs with present tense in reply to ''esme-felha", 3) not using ''esmefel-ha" with omitted form, 4) not being "motasrref", and 5)not accepting the inflection of verbs. ''Esme-felha" are similar to nouns in terms of receiving "Tanvin", being "mossanna" and plural, being "Mozaf", receiving the definite article "Alef" and "lam ", and the possibility of appearing in diminutive forms (tasghir paziree). In terms of "Morab" and "Mabny", there exist different opinions. However, it seems appropriate to consider them as "esme fel" as separate entities with no "Erab" for them.

This article studies correct method of understanding the main aims in Quranic fables. Some authors and interpreters who have referred to the aims of fables in the Holy Quran seem to have misunderstood them. In this paper, first we explain the best method for understanding the aims of fables of the Quran and have stated that somebody who wants to discover the main aim of fables has to: 1. Rely on the Holy Quran; 2. Avoid relying on undocumented Hadiths an Israiliat; 3. Pay due attention to the historical circumstances of the related fables; and 4. First understand the main aims of the Sura in which the fable appears. In this article, we have studied four stories by taking into account their main aims based on the Quran itself as well as historical circumstances and the general aim of the Sura.