An analytical study between Qutb al-Din al-Rawandi’s methodology in (Minhaj al-Bara’ah in explaining Nahj al-Balagha and the methodology of Sayyid Muhammad Taqi al-Naqwi in (The Key to Happiness in explaining Nahj al-Balagha

نظرة عامة على الشرحين (منهاج البراعة).للراوندي و(مفتاح السعادة) للنقوي

Abstract

  This research is an analytical study between two commentaries on Nahj al-Balagha, namely the explanation of (Minhaj al-Bara’ fi Sharh Nahj al-Balagha) by Qutb al-Din al-Rawwandi, and the explanation of (The Key to Happiness in Explanation of Nahj al-Balagha) by Sayyid Muhammad Taqi al-Naqwi, originating with a talk about Nahj al-Balagha and its importance in the world of science and knowledge.  He is the brother of the Qur’an, the source of clarification, and the originator of man. He has a status and status that is his and the extent of which is incomprehensible. I mentioned what scholars have said about him and the important explanations that have been compiled about him. The analytical study requires a presentation of the method of balancing between them. What is presented to me in this study, along with a talk about the biography of the authors, their lives, and what they adopted.  From the approach in their explanations, with a mention of their orientations and methods, and what they agreed on and what they differed in the two aforementioned explanations.  Through this study, I concluded the balance between the two explanations after presenting the approach followed by each commentator in his explanation, and mentioning the participation and separation. What became clear to us in this study is that Al-Rawandi, in his explanation (Minhaj al-Bara’ah), followed the literary and descriptive approach in the introduction to his explanation through his analysis of the Imam’s words.  (peace be upon him) in a brilliant descriptive style.  He also adopted the scientific and doctrinal approach in explaining sermons.  As for Al-Naqwi, in his explanation of (The Key to Happiness), he followed the explanation based on the texts.  In more than one place in his explanation of his words (peace be upon him), he also adopted the approach of word analysis and Al-Naqwi presented the obligatory jurisprudential approach in explaining the sermons that include the instructions of the Imam (peace be upon him).  In their explanations of Nahj al-Balagha, both Al-Naqawi and Al-Rawandi used the Holy Qur’an, the hadiths narrated from the Imams (peace be upon them), and poetry.  Both commentators agreed that the Imam (peace be upon him) mentioned that the Holy Qur’an contains an explanation of (everything) and Ali is with the Qur’an.  In his speech, he (peace be upon him) mentioned multiple verses and surahs in his sermons. They also agreed that Nahj al-Balagha was influenced by the noble Prophet’s hadith and poetry.  As for the differences between the commentators regarding the explanation of sermons, wisdom, and sermons.  Al-Rwandi also mentions the chain of engagement documents in his explanation.  As for Al-Naqwi, he did not mention the chain of narrators who transmitted sermons, messages, and wisdom in their explanation.  Al-Rwandi also mentions the sermon in fragments and does not follow it with an explanation most of the time.  While Al-Sayyid Al-Naqawi mentions the sermon in parts, then follows it with an explanation of each part.  Al-Rawandi did not rely on any of the explanations because he was earlier than the others.  As for Al-Naqwi, he relies on other explanations of the approach.  After comparing their methodologies, it became clear that Al-Rawandi adopts the method of brevity, not redundancy, in his explanation.  As for Al-Naqwi, he adopts the style of redundancy rather than brevity in his explanation.  I will mention some of the commentators’ methodology in their explanations.