نشریه آفاق الحضاره الاسلامیه
سال پانزدهم شماره 2 (الخریف والشتاء 1434)

The fundamental role of discourse and its positive and negative effects in personal and social interactions is known to everyone. This is why religions and denominations have always relied on discourse, especially when it is beyond the boundaries of personal concerns and by the expansion of its domain, have stressed on the vital position and particular role of discourse in the fate of humanity.
In the words of Imam Ali, many different aspects of discourse depending on their conditions and contexts are addressed and the importance of considering the purposes and the participants of discourse in choosing the proper and effective way of holding it is also emphasized.
Imam, through his living examples, dialogs, speeches and letters, clarifies the purposes and motivations of discourse and signifies the safeguarding of the principles and abidance to values to protect discourse from deviation. He also stresses on thinking about the consequences of what is being said, command of logic over speech, acceptance of the truth and avoidance of blind patronage.
Imam Ali, in explanation of the successful methods of dialog, advises patience, abstinence from enmity and egotism and focusing on common points in order to reach the desired understanding. He talks about the Jidal Ahsan approach and learning from the past traditions. Imam says both opposing sides of the dialog, regardless of their dissimilar aims, must pay attention to historical events as lively and true learning examples.
This discussion is based on a descriptive-analytical method. The library research method has been used with references to historical and hadith books, especially Nahj al-Balaghah and Ghurar al-Hikam as two reliable collections of Imam Ali’s words.

Intertextuality is one of the most significant techniques to which modern literary scholars have paid considerable attention. Intertextuality signifies the participation of the texts within one another, thus every literary text contains several other texts with which it bears relations.
The ancient scholars had recognized the phenomenon of intertextuality as well, labeling it though as plagiarism or adoption. The holy Quran has received a lot of attention and praise from poets and writers for its elevated meanings, precious concepts and its beautiful rhetorical devices.
Ali Ahmed Bakatheer, as a committed writer, dedicated his life to the promotion of Islamic thought in society, and in this respect, utilized a range of subjects. Inspired by the Holy Quran and its distinguished meanings, he endowed the tragedy of the Oedipus an Islamic aura.
Through a descriptive-analytic method, the current article attempts to consider the way Bakatheer managed to utilize intertextuality-both in formal (appearance) and spiritual (concealed) terms-in order to merge the play with the Islamic thought and to draw it closer to the Islamic Arabic culture.

Sheike Eshraq as the first theorist of imaginational world is known in the Islamic civilization. His important idea about Hekmat-al-Eshraq and his other work in the proof of a world between lights word and material world as intermediate barrier between this world and hereafter (or imaginational world mundus imaginalis) and between spiritual realm and obvious material world) has important and significant effect on the expression of the islomic world in the islomic wisdom such as Hazarate Khamsof Ibne Arabi.
In order to describe and explain imaginationl world, the use of imagination(which was a means by Farabi as factor to justify and explain the God is massage and prophecy and it was entirely completed by Avecina in "Shefa") was more developed in the illuminationist wisdom and as power of internal faculties of soal, locus of manifestation and mirror of reflection of fictitious(imaginary) forms intermediate realm of imagination. Thus, and referring to verses such as" then We sent her Our angel to human beings only"and reperesentation of Gariel as Dahiee Kalbi to prophet.the imaginational world was ideal forms a sourse that appears in the human imagination, especially with regard to the fine points of Eshraq Sheikh about explanation of the rule "kon"that enables spiritual seeker in the creation of this forms.
The aime of this article is firstly to explain the faculty of fantasy and it’s function as epistemological realm (continuous imagination) and also analysical aspects of ontological imagination that is known imaginational word or plan of ideal (discret imagination), it describe the role of this imagination founding the early and the most important theosophy theories in the realm of islamic art and architecture.

Risalat Risalat al-Ghofran is the letter that Abu Ala Marri (363-449 AH) writes in response to a letter from Ali Ben Mansour halabi. Inspired by the story of his ascension and the Quran makes for a very long introduction to this thesis Imaginary journey to heaven and hell are brought into the picture and verses and poems, and news and conflict in many lexical and syntactic text instead gives it to describe the scenes or dialogue or characters or narrative about events of interest and all these elements in place within the units shows and transfer them to any one of the other features and highlights the symptoms of these spaces. So in this essay is based on descriptive methods-at every stage of image analysis where we examined this imaginary journey to the sources and tools is evident in this illustration.

This article aims at investigating the role of ideological literature–poetry and prose- from the point of view of scholars and the events that occurred in jamal, and saffin wars. The war occurred between The ideological party led by imam ali (pbv) and the successor of allahs messengar, Muhammad (pbv) from one side and on the other side were the promise breakers of Ghasstin, Maregheen and nakeseen, who broke this promise to imam ali (pbv) and did not stick to their alliance with him. In an analytical and narrative research , we try to express the stances taken by scholars in the wars of Jamal and Saffin. The aim is to present the role of scholars in motivating the muslims to fight, Jihad, along side imam ali (pbv). This elite group of scholars and orators were both fighting with their language Tongues and swords. Brave hearts who defended the divine succession, of imam ali (pbv) in battle fields. At the end its hoped that numerous linguistic points, including literary and figurative linguistic devices, as well as much about islamic history will be achieved.

From a long time ago, religious scholars have been competing to best determine the very miracles of the Holy Quran. From among these scholars some have tended to its language, style and structure while some other have been absorbed by its scientific miracles. The present study is an attempt to analyze one of these miracles, i.e. miracle of sound. Quran was first revealed unto Muhammad (PBUH) in the form of sounds and not that of words and sentences. Miracle of sound is one of the most beautiful Quranic miracles. The final sections of the Holy Quran address issues related to Islamic beliefs like faith in Prophet Muhammad's invitation and the Resurrection Day. The suras in these sections are especially important because of their sound features. This paper tries to investigate these sound features in suras of Najm and Ghamar, using a descriptive-analytic approach. The result of the study showed that there is a complete match between the frequency of sounds and their signification in these two suras; this phenomenon is called miracle of sound.