نشریه دعاپژوهی
پیاپی 1 (پاییز و زمستان 1400)

Abstract The term aesthetic equivalence means creating a logical balance in the translation of the source text and the target text, which is one of the basic concepts in translation studies. Wolfgang Iser, a German thinker and linguist, is one of the most prominent theorists in the field of aesthetic equivalence. He believes that the lack of equivalence in translation causes different reactions of the audience to the text and the reader fails to understand the aesthetic points of the translated text and the original text. The goal of aesthetic equivalence is to strike a balance between two literary texts so that the degree of interpretability of the two texts is the same. Sahifa Sajjadiyya is one of the most important Shiite prayers in which Imam Sajjad (AS) has included his prayers. In the meantime, the forty-seventh prayer has a special importance and place in the subject of the day of Arafa. The aim of this study was to identify the aesthetic equivalence of the original text and the translated text and the extent to which translators pay attention to the translation equivalence and has purposefully selected four phrases from the divine translation of Ghomshei, Mousavi Garmaroodi, Ansarian and a verse from the forty-seventh prayer. Relying on content analysis method and with a critical approach has examined the performance of translators. An analysis of the four-translator translation showed that concepts such as the interpretability of the translated text, metaphor, and the dynamics of meaning were considered by all four translators. The concept of interpretability of the text in the divine translations of Ghomshei and Ansarian is accompanied by a clarification approach, and in their translations more than the original text, the gaps in the source text are filled. In contrast, metaphors are more dynamic in Ayati and Garmarudi translations.

In the Holy Quran, the poor are introduced to God Almighty. In Islamic mysticism, this attribute was highly regarded. Mystics consider poverty to be important in describing creatures because it indicates the absolute need for manifestations. Poor is a creature that not only needs a creator in its creation, but also needs a preserver in its survival moment by moment. Poverty has been repeatedly expressed in Shiite prayer literature and in the prayers of Shiite Imams. The issue of this research is exploring the meaning of poverty in the prayers of Sahifa Sajjadieh. The ultimate goal of the research is to discover whether the poverty praised in the prayer heritage of the Ahl al-Bayt is the same as the poverty desired by Muslim mystics. In this way, this issue was explored analytically and by going to library sources. The final conclusion of the research is that poverty in supplication to the two parts of reprehensible poverty, that is, not acquiring wealth at least to the extent of sufficiency and praiseworthy poverty, means discovering one's dependence and inherent poverty on God Almighty. It is in such a position that the mystic, by accepting servitude which is the inevitable predestination resulting from the attainment of annihilation, sells his will to his intention, that is, the Almighty God, and entrusts the management of his affairs to him.

The prayer of the saints as the purest form of conversation with God, has always been considered in the field of religious research. Whereas the comparative aspect of this religious area was hardly dealt with, let alone the relevant interdisciplinary, linguistic-philosophical investigations. Therefore, in this article, for the first time, an interdisciplinary, religious-philosophical-linguistic study of prayer, i.e. the language of prayer of some philosopher-theologians of the East and West was spoken of. The discovery of linguistic in-/equalities, intertextuality, references of such philosophical prayers to the Holy Books of Abrahamic religions and mentioning the sacred anxieties of the philosophers belonging to the different schools of thought are the main goals of this interpretive and analytical-descriptive research. In order to express the hypothesis of this research (ontological-epistemological dimension and reasonable concern of the prayer of believing philosophers), the author has applied i.a. linguistic theories. The Results of this research include the highlighting of non-/overlapping aspects of the language of prayer by Farabi and Kierkegaard as two philosopher-theologians, who sequentially speak to God in philosophical terms and concepts and using affirmative-negative approaches, and through the question of (prerequisites) of being human full of hope and fear and step into the Adyton of omnipresence.

The prayer-for-rain is part of arid and semi-arid culture. However, it is not been researched scientifically. The main purpose of this study was to map the place of prayer for rain in the mainstream science of prayer. At first, the prayer research metadata were extracted from the Scopus site. Using the Vos Viewer software, the networks of co-authorship and keyword co-occurrence of scientific articles on praying research from 2000-2021 were illustrated. Later, the prayer for rain research papers were surveyed (N=12). Results indicated that the publications on the praying research has been increasing in the third millennia. Many scientific networks were active in this field where the biggest network included 24 scientists. The keyword co-occurrence network revealed 5 clusters of praying research schools including psychology, social sciences, medicine, psychotherapy, and stress/depression. Finally, it is suggested that the indigenous knowledge engraved in the prayer for rain traditions be identified and mixed with the scientific knowledge of water management to help increase the resiliency of local communities against climate change including flood and drought.

Avicenna, one of the greatest Muslim scholars, while paying full attention to reason and argument, also pays special attention to the Holy Shari'a. In addition to belief issues, he has also explained the truth of many religious sub-practices, practices and rituals. One of these religious rites and rituals is prayer, and one of the philosophical debates in the field of prayer research is the issue of answering prayers. One of these issues is how the Supreme Being and the supreme principles, who are completely immaterial, respond to the prayers of the distressed person in a way that is compatible with their Ineffectiveness. There are three views left by Avicenna on the issue of answering prayers that are seemingly contradictory and inconsistent, but with precision in them, they can be considered as three parts of a comprehensive theory. In this article, with the focus on the views of Sheikh Al-Ra'is, the issue of answering prayers, the truth of prayer, the compatibility of answering prayers with the Ineffectiveness of supreme principles, and the compatibility of prayer with divine destiny and providence are discussed.

It does not expire many years from the genesis concept of citizenship rights. The rights that for the reason of being natural it does not allocated and its belong to all of the humanity or for the reason of relationship called subject, the government must consider for its citizens. any of these concepts are possessing numerous instanced. So that not doing of any of them terminate the violations of human rights and citizenship. The reason of establishment of these rights is not thing except natural personality and generosity of humans. This article is written as descriptive and analysis have reached to this conclusion that however the recent headways of global society had wonderful trace but studing written by imam sajad shows that some of these aspects of these concepts before century is paid attention by that imam.

Prayer is as holy matter for relating and connecting to The Superior & The Almighty in all devine and human religions, and furthermore, for irrelegious humans. It includes extensive part of divine literatue & language in different nations and religions. And it accounted as one of means for transferring human spiritual moral experiences. Prayer (in Holy Quran) has different appearance in Meccan (Makki) & madani verses. This sense used in Meccan verses to explain guiding polytheists. It's The Prophet's method for achieving monotheism and knowledge to God. Quality of choosing this mechanism (in meccan ones) is based on polytheists awareness about God as Rabb rather than Allah Because polytheists recognize Rabb (not monotheism), and they didn't war against "Rabb". Because they call it whenever they face pains and difficulties, so Holy Quran used this sense to guide them and forbid them from following false gods. As it emphasizes: Answering (accepting) is just by Rabb. So in this writing, we introduce this kind of invitation to God as Holy Quran global discourse, and The Prophet (pbuh) based it as all common experience free of religious delimitation, to guide humans. This analytic_ descriptive article wants answer to this question: Had Using of common experience of Prayer (in invitation of The Prophet), Islamic record or for all human guidance?

The word Imam means a leader and the word Imamate means leadership and technically it refers to a divine position and successorship of the Prophet (PBUH) in leading and managing the society in the affairs related to the religion and worldly life of the Islamic community. Shiites consider "Imamate" as part of theological issues and believe that the Imam must have characteristics like infallibility (Ismah), beign appointed, divine (ladunni) knowledge, and superiority (afzaliyyat), whereas the Sunnis consider Imamate as ancillaries of religion (Furu' al-Din) and do not regard any of the mentioned features for the Imam. Each of the Imams (AS) have chosen a method for explaining the policies, the principles and the beliefs of Shiites regarding the requirements of their time; however, regarding the intense atmosphere which happened after the event of Ashura at the time of the Imamate of Imam Sajjad (AS), these questions are raised "Has the Imam referred to the fundamental issue of Imamte and its characteristics?", "Which method and form has the Imam chosen in explaining these issues?". Using descriptive-analytical method, the present research has investigated the characteristics of Imamate regarding the Supplication 47 of al-Sahifah al-Sajjadiyyah and the findings reveal that the Imam has explained the most valuable teachings of Shiites like the position and characteristics of Imamate in the form of supplication.

“Isnad-Matn of The Imam Sadiq`s (as) Prayer of Rajabiyyah: An Analytical Study” One of the prayers of the month of Rajab is the Imam Sadiq`s (as) Prayer of Rajabiyyah which begins with the phrase "O who I hope him", Hence, it is also known by the same phrase. In this article, the various narrations of this prayer, the etiquette and times of its recitation, the cause of its issuance and the meanings of its words and phrases have been examined. Finally, it was shown that this Prayer of Rajabiyyah, in addition to some Isnad`s defects, weakness of some of its narrators and differences in it`s narrations, can be compensated by the existence of several Isnads for the Prayer, the mendings of some it`s Isnads, citation of great narrators of Hadith such as Kulaini, Kashshi and Sayyid Ibn Tawus in their works, as well as its higher meanings, possibles the utterance of this prayer from the infallible Imam. Therefore, the prayer in question is valid and could was issued by the Imam.

How to explain the view of Ali ibn al-Hussein (AS) towards the ruler and the government deserves attention. The question is, despite the strict control of the activity by the rulers, how did he explain his view of the rulers and the way they ruled? In this study, by linguistic analysis of phrases from his prayer in Sahifa Sajjadieh, it was found that the fourth Imam of the Shiites (AS), in order to illustrate anti-concealment, uses the word "Sultan" in some phrases of the prayer with the language of prayer; And by attributing attributes such as "Asuf" meaning general oppressor and "Anid" meaning arbitrary, he has revealed the nature of the ruler and the sultan. In the phrases of his prayers, the sultan and the ruler, due to having the attribute of disobedience, which is specific to the infidels, and being in line with Satan, have destructive policies and plans that must seek refuge in the God of the worlds from his evil, biting and misery.