Bøker utgitt av Ali Gholi Gharaei

This is the 6th Edition and 5th revised version of this translation.The Qur''─ün is, in its own words, "light," which means that it is self-manifesting, with no need of an external source of illumination; other things need light to become visible and manifest. With it God guides those who pursue His pleasure to the ways of peace, and brings them out from darkness into light by His will, and guides them to a straight path (5:16).Of course, the Qur''─ün is not an exception among revealed scriptures in that it is a source of light and guidance. According to the Qur''an, so were the Torah and the Gospel, scriptures given to Moses and Jesus. All scriptures of Divine origin are a source of light and guidance.Nothing is more important for man than the knowledge of the very Source of reality. Any knowledge that is not informed with this awareness is just a kind of ignorance. All effort that does not derive from this knowledge is ultimately fated to end in futility and failure. The Qur''─ün claims to be the most reliable source of this knowledge and the best guide for human endeavor. It teaches that the Source of being is also the chief Source of guidance.Expert Opinions About This Translation:This is a wonderful translation. It is both faithful and fluent. [The translator has] struck a nice balance here. It is a real improvement over existing translations.-Dr Muhammad LegenhausenWhat Qarai has accomplished... is a revival of the art of translation as an adjunct to the understanding of the original, skillfully adapted to the needs of the English-speaking student of the Qur''an... He has opted always for the maximum degree of closeness to the Arabic compatible with comprehensibility, thereby coordinating translation with original in the most substantial of ways.Although Qarai envisions his translation as a paraphrase of the Qur''anic meanings, as a tool for gaining access to the original, it must be stressed that his translation reads extremely well even if regular cross-reference to the Arabic not be the purpose of the reader.The language Qarai has chosen is clear, chaste, straightforward and dignified, distant from both the archaisms and the modernisms that have been affected by other English translators of the Qur''an.... It is plain, indeed, that a serious and profound appreciation of the Qur''anic message has animated the whole of Qarai''s successful labours. We warmly recommend his translation to all with a serious interest in the Qur''an-Prof. Hamid AlgarAs a person who was part of a team that worked on a translation, I was often asked during this process what translation I recommend.... What I want to do in this video is first talk about two translations that I do recommend and I have often recommended, which are those by A. J. Arberry and the one by Ali Quli Qarai.... I really found this (Ali Quli Qarai''s) translation to be quite excellent, and I was really surprised when I came upon it, because hardly anybody has spoken about it. One of the great things about this translation for somebody who is learning Arabic is that the translation has Arabic right next it, but it has it phrase by phrase-not just the whole verse, but the exact phraseis next to the exact Arabic. So if you are studying Arabic, you can use this very well to identify the exact translation and the Arabic.. . . [I]t is more accurate and more consistent than almost any other translation and more accurate than Arberry, in fact. I dont''t think I found any passage where I could say that Ali Quli Qarai made an egregious mistake.-Prof. Joseph Lombard (member of the team of translators of The Study Qur''an, in a video talk)https://www.youtube.com/watch?v=cjsyGOaWEBw

Among the religious traditions of humanity the Imami Shi'ah tradition within Islam is unmatched in its rich corpus of devotional texts (<i>du'a</i> and <i>ziyarah</i> literature) handed down from the original leaders of the faith, the Prophet Muhammad and the Imams of his family, the <i>Ahl al-Bayt</i>.The <b><i>Mafatih al-Jinan</i></b> is the most popular manual of Islamic devotional observances and prayer-texts by <b>Shaykh Abbas Qummi</b>, which draws its contents from well-known, reliable sources. As a manual of devotional literature, the <i>Mafatih al-Jinan</i> follows a long tradition established by the <i>Misbah al-Mutahajjid</i> of Shaykh Tusi (d. 460/1067) and followed up in the works of Sayyid Ibn Tawus (d. 664/1265), Kaf'ami (d. 905/1499) and others. Most of the contents of the <i>Mafatih</i> are drawn from these earlier works. Since its publication, the <i>Mafatih</i> has enjoyed an uncontested popularity among Farsi-speaking Muslims, and its Arabic and Urdu versions are widely used by the devout in the Arab world and the Indian subcontinent.

The is a book of prayers and devotional observances. Among the religious traditions of humanity the Imami Shi'ah tradition within Islam is unmatched in its rich corpus of devotional texts (du'a and ziyarah literature) handed down from the original leaders of the faith, the Prophet Muhammad and the Imams of his family, the Ahl al-Bayt .The Mafatih al-Jinan is the most popular manual of Islamic devotional observances and prayer-texts by Shaykh Abbas Qummi, which draws its contents from well-known, reliable sources. As a manual of devotional literature, the Mafatih al-Jinan follows a long tradition established by the Misbah al-Mutahajjid of Shaykh Tusi (d. 460/1067) and followed up in the works of Sayyid Ibn Tawus (d. 664/1265), Kaf'ami (d. 905/1499) and others. Most of the contents of the Mafatih are drawn from these earlier works. Since its publication, the Mafatih has enjoyed an uncontested popularity among Farsi-speaking Muslims, and its Arabic and Urdu versions are widely used by the devout in the Arab world and the Indian subcontinent.

This is the first part of the collected poetic works of Waheed Akhtar, which consists of his nazms (more than 180) and ghazals (169). Prof. Aal-e Ahmad Suroor, one of the leading literary critics of Urdu literature wrote about him (in a review of the poet's first collection of poetry, Pattharon Ka Mughanni:"Waheed Akhtar has a distinguished position among our poets of the post-Independence era who abandoned fashion and formula to take resort in their feelings and consciousness and presented the pain and scars of that era in a unique and meaningful style. He is not only a poet but also a good critic and a successful teacher. His poetry is not just a wave of passion, it is a beautiful combination of thought and passion."Waheed Akhtar belongs to a family from Naseerabad, Jais (UP). He was born in Aurangabad and studied in the colorful atmosphere of Hyderabad. Like every intelligent and sensitive youth of that era, he was also influenced by the Progressive Movement, but he had to disagree with the dogmatism that came later. "There is a strong link with the tradition in his poetry. There is also a confluence of both Western ideas and Eastern conceptions, but most prominent is the suffering of a generation that imbibed the ideals of freedom, democracy and socialism, but in practical life encountered the business mentality of the capitalists, the indifference of the ruling class and the values of a commercial culture. In this environment, the sincere effort to preserve one's flame and keep faith in the highest values of humanity, which is the essence of Waheed Akhtar's poetry, becomes the voice of humanity's conscience. There is a wave of sadness in his poetry, which is healthier than cheap optimism. It makes us think and gives us a new insight."The importance of Waheed Akhtar's poems is more than his ghazals. Especially, his long poems represent the intellectual art of this period very well, but there is also in the ghazals a reflection of the new consciousness and the representation of the new mood along with the high tradition of ghazal writing."Waheed Akhtar's poetry has depth, eloquence and meaning. He has an eye on new possibilities of the art, but he has maintained his bond with world classical literature. Due to these qualities, this collection is a valuable addition to our poetry."¿¿¿¿¿ ¿¿ ¿¿¿ ¿¿¿¿¿ ¿¿ ¿¿¿¿¿¿ ¿¿ ¿¿¿¿ ¿¿¿ ¿¿¿¿¿¿¿ ¿¿ ¿¿¿¿ ¿¿ ¿¿¿¿ ¿¿¿¿¿ ¿¿¿ ¿¿¿¿ ¿¿ ¿¿¿¿¿ ¿¿¿ ¿¿¿ ¿¿ ¿¿¿ ¿¿ ¿¿¿ ¿ ¿¿¿ ¿¿ ¿¿¿¿¿ ¿¿¿ ¿¿¿¿ ¿¿¿ ¿¿¿¿¿ ¿¿ ¿¿¿ ¿¿¿¿ ¿¿¿ ¿¿¿ ¿¿¿¿ ¿¿¿¿ ¿¿¿ ¿¿¿¿¿ ¿¿¿¿ ¿¿¿¿¿ ¿¿¿¿ ¿¿ ¿¿¿¿ ¿¿ ¿¿¿¿ ¿¿¿ ¿¿¿¿ ¿¿¿¿ ¿¿¿ ¿¿¿ ¿¿¿¿¿¿ ¿¿¿¿¿ ¿¿¿ ¿¿¿¿ ¿¿ ¿¿ ¿¿¿¿¿ ¿¿¿ ¿¿¿¿ ¿¿ ¿¿¿ ¿¿¿¿¿ ¿¿¿ ¿¿¿ ¿¿¿¿ ¿¿ ¿¿¿ ¿¿¿¿ ¿¿¿¿¿¿ ¿¿. . . ¿¿ ¿¿¿ ¿¿ ¿¿ ¿¿ ¿¿¿ ¿¿ ¿¿ ¿¿¿¿¿ ¿¿¿¿¿¿ ¿¿ ¿¿¿¿¿ ¿¿¿ ¿¿¿ ¿¿¿ ¿¿ ¿¿¿¿ ¿¿¿¿¿ ¿¿ ¿¿¿¿¿ ¿¿¿¿ ¿¿ ¿¿¿ ¿¿¿ ¿¿¿ ¿¿¿¿¿ ¿¿¿ ¿¿¿¿ ¿¿. . .¿¿¿¿ ¿¿¿¿ ¿¿ ¿¿¿¿ ¿¿¿ ¿¿¿¿¿¿¿ ¿¿¿¿¿ ¿¿¿ ¿¿¿¿¿¿ ¿¿¿ ¿¿ ¿¿ ¿¿¿ ¿¿¿¿¿¿¿ ¿¿ ¿¿ ¿¿ ¿¿¿ ¿¿ ¿¿¿ ¿¿¿¿¿ ¿¿ ¿¿¿¿¿ ¿¿¿¿¿¿¿ ¿¿¿ ¿¿ ¿¿¿¿ ¿¿¿¿ ¿¿¿¿ ¿¿¿¿ ¿¿¿ ¿¿¿¿ ¿¿¿¿¿¿ ¿¿ ¿¿¿ ¿¿ ¿¿ ¿¿¿¿¿¿ ¿¿¿¿¿ ¿¿¿¿¿ ¿¿¿ ¿¿¿ ¿¿¿¿¿ ¿¿¿ ¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿ ¿¿ ¿¿¿¿ ¿¿¿¿

This is the 6th Edition and 5th revised version of this translation. The Qur'¿n is, in its own words, "light," which means that it is self-manifesting, with no need of an external source of illumination; other things need light to become visible and manifest. With it God guides those who pursue His pleasure to the ways of peace, and brings them out from darkness into light by His will, and guides them to a straight path (5:16).Of course, the Qur'¿n is not an exception among revealed scriptures in that it is a source of light and guidance. According to the Qur'an, so were the Torah and the Gospel, scriptures given to Moses and Jesus. All scriptures of Divine origin are a source of light and guidance.Nothing is more important for man than the knowledge of the very Source of reality. Any knowledge that is not informed with this awareness is just a kind of ignorance. All effort that does not derive from this knowledge is ultimately fated to end in futility and failure. The Qur'¿n claims to be the most reliable source of this knowledge and the best guide for human endeavor. It teaches that the Source of being is also the chief Source of guidance. Expert Opinions About This Translation: This is a wonderful translation. It is both faithful and fluent. [The translator has] struck a nice balance here. It is a real improvement over existing translations.-Dr Muhammad Legenhausen What Qarai has accomplished... is a revival of the art of translation as an adjunct to the understanding of the original, skillfully adapted to the needs of the English-speaking student of the Qur'an... He has opted always for the maximum degree of closeness to the Arabic compatible with comprehensibility, thereby coordinating translation with original in the most substantial of ways.Although Qarai envisions his translation as a paraphrase of the Qur'anic meanings, as a tool for gaining access to the original, it must be stressed that his translation reads extremely well even if regular cross-reference to the Arabic not be the purpose of the reader.The language Qarai has chosen is clear, chaste, straightforward and dignified, distant from both the archaisms and the modernisms that have been affected by other English translators of the Qur'an.... It is plain, indeed, that a serious and profound appreciation of the Qur'anic message has animated the whole of Qarai's successful labours. We warmly recommend his translation to all with a serious interest in the Qur'an -Prof. Hamid Algar As a person who was part of a team that worked on a translation, I was often asked during this process what translation I recommend.... What I want to do in this video is first talk about two translations that I do recommend and I have often recommended, which are those by A. J. Arberry and the one by Ali Quli Qarai.... I really found this (Ali Quli Qarai's) translation to be quite excellent, and I was really surprised when I came upon it, because hardly anybody has spoken about it. One of the great things about this translation for somebody who is learning Arabic is that the translation has Arabic right next it, but it has it phrase by phrase-not just the whole verse, but the exact phraseis next to the exact Arabic. So if you are studying Arabic, you can use this very well to identify the exact translation and the Arabic.. . . [I]t is more accurate and more consistent than almost any other translation and more accurate than Arberry, in fact. I dont't think I found any passage where I could say that Ali Quli Qarai made an egregious mistake. -Prof. Joseph Lombard (member of the team of translators of The Study Qur'an, in a video talk) https://www.youtube.com/watch?v=cjsyGOaWEBw

This is the 6th Edition and 5th revised version of this translation. The Qur'¿n is, in its own words, "light," which means that it is self-manifesting, with no need of an external source of illumination; other things need light to become visible and manifest. With it God guides those who pursue His pleasure to the ways of peace, and brings them out from darkness into light by His will, and guides them to a straight path (5:16).Of course, the Qur'¿n is not an exception among revealed scriptures in that it is a source of light and guidance. According to the Qur'an, so were the Torah and the Gospel, scriptures given to Moses and Jesus. All scriptures of Divine origin are a source of light and guidance.Nothing is more important for man than the knowledge of the very Source of reality. Any knowledge that is not informed with this awareness is just a kind of ignorance. All effort that does not derive from this knowledge is ultimately fated to end in futility and failure. The Qur'¿n claims to be the most reliable source of this knowledge and the best guide for human endeavor. It teaches that the Source of being is also the chief Source of guidance. Expert Opinions About This Translation: This is a wonderful translation. It is both faithful and fluent. [The translator has] struck a nice balance here. It is a real improvement over existing translations.-Dr Muhammad Legenhausen What Qarai has accomplished... is a revival of the art of translation as an adjunct to the understanding of the original, skillfully adapted to the needs of the English-speaking student of the Qur'an... He has opted always for the maximum degree of closeness to the Arabic compatible with comprehensibility, thereby coordinating translation with original in the most substantial of ways.Although Qarai envisions his translation as a paraphrase of the Qur'anic meanings, as a tool for gaining access to the original, it must be stressed that his translation reads extremely well even if regular cross-reference to the Arabic not be the purpose of the reader.The language Qarai has chosen is clear, chaste, straightforward and dignified, distant from both the archaisms and the modernisms that have been affected by other English translators of the Qur'an.... It is plain, indeed, that a serious and profound appreciation of the Qur'anic message has animated the whole of Qarai's successful labours. We warmly recommend his translation to all with a serious interest in the Qur'an -Prof. Hamid Algar As a person who was part of a team that worked on a translation, I was often asked during this process what translation I recommend.... What I want to do in this video is first talk about two translations that I do recommend and I have often recommended, which are those by A. J. Arberry and the one by Ali Quli Qarai.... I really found this (Ali Quli Qarai's) translation to be quite excellent, and I was really surprised when I came upon it, because hardly anybody has spoken about it. One of the great things about this translation for somebody who is learning Arabic is that the translation has Arabic right next it, but it has it phrase by phrase-not just the whole verse, but the exact phraseis next to the exact Arabic. So if you are studying Arabic, you can use this very well to identify the exact translation and the Arabic.. . . [I]t is more accurate and more consistent than almost any other translation and more accurate than Arberry, in fact. I dont't think I found any passage where I could say that Ali Quli Qarai made an egregious mistake. -Prof. Joseph Lombard (member of the team of translators of The Study Qur'an, in a video talk) https://www.youtube.com/watch?v=cjsyGOaWEBw

Cuando, en el año 2008 se publicó esta traducción comentada del Sagrado Corán, existían cerca de trece traducciones anteriores al castellano, la mayoría de ellas realizadas por académicos no musulmanes y solamente cuatro o cinco de ellas realizadas por traductores musulmanes. Muchas de las traducciones realizadas por no musulmanes parecían no entender que el Sagrado Corán es parte de la revelación divina para la humanidad e introducían y presentaban una visión sesgada del mismo. Las traducciones realizadas por musulmanes utilizaban todas ellas fuentes sunnitas y, por tanto, limitadas. El Sagrado Corán no es como cualquier otro libro y tampoco como cualquier otro texto sagrado. Es un mensaje destinado a la educación, la guía y la construcción personal de los seres humanos, por lo cual vuelve una y otra vez sobre los mismos temas, observándolos desde distintos puntos de vista, enfocando distintos aspectos de los mismos e intercalando comentarios. Por esa razón necesita de una introducción adecuada y de notas al pie que aclaren determinados pasajes. Muchas de las traducciones dejan sin traducir términos árabes como sal¿t, zak¿t, hajj, saum ..., cuya comprensión general es esencial para entender los significados subyacentes. En general, las traducciones existentes dependen de fuentes secundarias o poco fiables para interpretar determinados pasajes coránicos. A menudo, esto ha dado lugar a importantes distorsiones en el significado de ellos. Ese ha sido, en general, el caso con la historia de Salomón y los caballos: 38:33; la purificación de la familia profética: 33:33 y el divorcio: 2:226-242; 4:130; 33:4-49; 58:2-4; 65:1; 66:5; 33:77-78. El Corán define contextualmente y utiliza una serie de términos significativos que colectivamente constituyen la base del sistema legal islámico. Como ocurre con cualquier sistema de terminología legal, se debe tener mucho cuidado al traducir dichas expresiones. Muchas traducciones al español no han tenido en cuenta tales sutilezas técnicas y han proyectado una imagen engañosa de la ley islámica. La mayoría de las traducciones se resisten a traducir los nombres de los profetas o de Dios mismo, dificultando con ello la comprensión de la continuidad de la revelación divina y la conexión del Sagrado Corán con los mensajes divinos de la tradición cultural y religiosa del mundo de habla hispana, el Antiguo y el Nuevo Testamento. Algunas traducciones utilizan términos obsoletos, desactualizados o excesivamente literales, dificultando con ello la comprensión del texto o proyectando de él una imagen de texto anclado en la antigüedad: Cornacas, timoratos, alarchi, perdidosos, mirantes, el camino el enderezado ... Esta traducción de González Bórnez intenta solventar algunas de estas carencias. Los objetivos principales en su trabajo son: a) La redacción de un prólogo que sitúe al lector adecuadamente ante la obra que se dispone a leer o estudiar.b) La inclusión de notas al pie que faciliten la comprensión de ciertos pasajes.c) La traducción de términos específicos de la cultura islámica, como zakat, salat, din,... de manera que no distraigan la atención del lector sobre el contenido del texto que está leyendo.d) El uso de un estilo fluido y actual.e) Corregir la interpretación de determinados pasajes coránicos a la luz de las fuentes de la exégesis duodecimana.f) Establecer la conexión del texto coránico con los mensajes divinos anteriores de la cultura judeo-cristiana.Sobre el traductor Raúl González (1960-) Nace en Madrid, España, el año 1950.Realiza estudios de ingeniería técnica de Telecomunicaciones.Trabaja como montador cinematográfico entre los años 1970-1979.De