نشریه آفاق الحضاره الاسلامیه
سال بیست و ششم شماره 1 (الربیع و الصیف 2023)

Education and upbringing is the most fundamental issue of any society. In this way, recognizing successful educational schools throughout history is necessary. Wise men, philosophers, mystics and Islamic scholars have each dealt to different fields of education and upbringing with their own views. Mir sayyid Ali Hamedani is one of the famous mystics who has considered education issues based on Islamic law and the source of many services in the Muslim community of the eighth century AH in the region of Kashmir has been. His unique personality can be considered the most influential factor in the acceptance of Islam among non-Muslims. Writing about one hundred and ten treatises on various subjects is a sign of transcendent wisdom; Authoritarian and anti-oppressive treatment of rulers is a sign of courage; Tolerance of austerity and great struggle in subjugating the sensual forces, shows chastity and also him diligence in establishing individual, social, political and economic justice, shows the virtue of justice in him. The main issue in this research is the explanation of the transcendent upbringing governance of Mir syyaid Ali Hamedani, a Shiite mystic of the eighth century AH, based on the teachings based on Islamic law and Shiite mysticism. The results of this research, which is done in a descriptive-analytical way and based on library research, indicate that In order to realize his transcendent upbringing governance, this Shiite mystic bases his knowledge such as knowledge of the Almighty, knowledge of the ambassadors and saints of the god, knowledge of the worlds of creation, knowledge of the ego and its levels, knowledge of the degrees of obedience and moral virtues, knowledge of the degrees of sin and moral evils and knowledge of the rites of repentance.In the model of transcendent upbringing governance of Mir syyaid Ali Hamedani, knowledge of the the almighty, which is the goal of creation, is the first and main upbringing basis, and achieving this goal only by knowing the value of the ego and its levels, including: sensuality, Blame, sure It is possible. Knowledge of the worlds of creation and the origin and destination of human life conduct is another basis of the model of mystical rule of mystic Hamedani Which puts a bright horizon in front of the eyes of its audience and informs them about the position and rank of man in the world of creation, and thus prevents their negligence and laxity in the journey of life. In depicting the objective face of a perfect and transcendent human being, he introduces the prophets, saints and divine caliphs by quoting their sayings, actions and circumstances. He exposes the ranks of moral evils and sins to his audience, then invites them to repentance, and encourages them to perform heart obedience and body obedience in order to Conversion their moral evils into moral virtues. Mirsayyid Ali Hamedani, considering these principles, strives to cultivate ethics in its various dimensions such as devotional ethics, individual ethics, social ethics, economic ethics and citizenship ethics. In realizing his transcendent educational rule, in accordance with the conditions of each stratum and class of society, he adopts special methods from the people of infidelity, the people of the Book, the common people, the people of knowledge, the rulers and the people of mysticism. And pursues cultural rather than military jihad. Among his actions in the development and advancement of Kashmir society are: compiling numerous treatises and books in order to explain the principles and sub-principles of Sharia and its transcendence in the form of transcendent Shiite mysticism to guide the common people and mystics, arranging correspondence full of benevolent and oppressive advice For the guidance of politicians, holding sermons, discussions and scientific debates to guide the infidels and the People of the Book, establishing numerous mosques and monasteries to strengthen the scientific and cultural struggles, enacting citizenship laws to create the welfare and comfort of society, developing various jobs and professions such as Silk weaving, weaving, hat weaving, etc. for the prosperity and improvement of the economic problems of the society are worthy of praise. Since Mir sayyid Ali Hamedani was a social mystic who guided kings in political affairs only with his compassionate and sometimes anti-oppressive advice. Despite his unparalleled popularity among the people, they not only did not see him as a threat to their government, but also used his views to solve social and political problems. After reforming the political power of the society, the final and of course key step of Mir sayyid Ali Hamedani in the comprehensive realization of his upbringing rule is the obligation of rulers and commanders to send Muslim jurists to all parts of Islamic countries to teach Islamic knowledge to the and thus facilitate the process of Islamic education at the macro level.

How words are chosen, as well as how they are put together in sentences, have an important role in conveying the intended meaning to the audience. Studying and analyzing each person's style carefully will help us greatly in understanding the implications of its effects. The style is the way to create the idea, and to highlight it in the appropriate verbal form. Stylistics is the analysis of an expression, a description of its purpose, and its effect. Finch believes that stylistics is one area of modern linguistics that analyzes literary styles. Each choice of language can be considered a stylistic indicator. The main task of stylistics is to examine the type of word choice, and why one option is preferred over the other.There are multiple trends in this field, including: Statistical stylistics, and all studies around it have been conducted on the assumption that finger print is possible. Statistical stylistics is one of the most important recent trends of new rhetoric that studies the characteristics of writing style. Each author creates a style unique to himself through the special placement of words. Statistical methods by converting quantity to quality, lead to scientific judgment on the studied texts. One of the most notable stylistic features is “vocabulary richness” that can be used to analyze literary styles. The basis of vocabulary richness theories is that the fewer words in a text are repeated in relation to another text, the more vocabulary richness it has.The imams are more interested in taking into account the context of the public situation than any other person, and they convey to them the required concepts by choosing the appropriate words. In this research, we shed light on the method of writing, and the choice of words by Imam Ali (peace be upon him) in the letters of Nahj al-Balaghah to obtain the degree of similarity of how it was stated in the letters, as well as how to use the repeated vocabulary appropriately with the situation of the addressee, through the descriptive-analytical, and statistical approach.For this purpose, we chose Johnson's theory and Honore's equation to calculate vocabulary richness. Since one of the conditions for improving the application of vocabulary richness theories is the equality of the number of vocabulary selected texts, as well as their similarity in some areas, we select the messages that have similar topics.The messages of Nahj al-Balagha have been classified into 19 categories according to their different topics:1- historical, political; 2- political; 3- Ethical, economic; 4- Military, political; 5- Ethical, political; 6- political, belief; 7- Military; 8- Military, moral; 9- Ethical; 10- Economic; 11- Ethical, political, historical, doctrinal; 12- Ethical, educational, historical, belief, economic, political, scientific; 13- political, economic; 14- Ethical, political, belief; 15- political, moral, economic; 16- Spiritual, devotional; 17- political, moral, economic, devotional; 18- historical; 19- Political, scientific.In this research, the second category (ie political messages) was selected, which contains 23 messages. We choose five messages from this category as the sample for research. The letter No. 29, 33, 35, 38 and 63 is our statistical community, and by comparing its vocabulary richness, we study the degree of similarity in the writing style of Imam Ali (peace be upon him) on the similar subject.The number of words for the selected samples in this study ranges between 84 and 138, and since one of the conditions for a good comparison is an equal number of vocabulary words for the studied texts, to apply Johnson’s theory we choose the first 80 words for each of the selected letters, and divide each sample into four parts (20 words). Then we draw an independent table for all samples, and cross out each repeated word, according to the frequency criteria. For the R equation, after counting the words used once, as well as the non-recurring words, we calculate the value of the equation for each of the letters selected in this study.One of the most important results that we reached is that the difference of the highest vocabulary richness and the lowest for the selected letters, according to Johnson’s theory, is 11%, and according to Honore’s equation is only 15%, and this is indicative of the similar style of writing political letters from Nahj al-Balaghah. However, the slight difference between the vocabulary richness of the selected samples is related to the influence of the circumstances and reasons for writing each of these letters, for example: the type of the addressee, how he behaves, the need to deal with him, encouragement or incitement to an important matter, and these differences are not to the point of causing great differences in the style of the letters.

 The novel is one of the most difficult literary arts, and it also seems easy because it provides the writer with the freedom of action in narrating the events of people's lives and their reality, and this work may be realistic or imagined. The novel includes many topics that occupy novelists, so we find a variety of topics, including the psychological novel, the realistic novel, and the historical novel that is concerned with the historical aspect of human life and combines reality and imagination. The presence of the historical novel has become a strong thing in the Arab narrative scene. Indeed, novels that evoke history, such as the novel “Mawt Saghir” by Mohammed Hasan Alwan, or reproduce history through imagining artistic and experimental mechanisms, compete strongly in literary prizes. The aforementioned novel also won the Arab Booker Prize 2017. The general context of “Mawt Saghir” is based on the biography and travels of Ibn 'Arabî and the continuity between narrative narration and mystical revelation with the employment of Islamic history and the turbulent conditions in it. We have decided that the subject of our research should be about “the employment of history in the novel Mawt Saghir by Muhammad Hassan Alwan.” Among the reasons for choosing this topic there are subjective and objective reasons: As for the reasons for subjectivity are our inclinations to the novel, the objective reasons are to search for the writer’s goal in relying on the employment of history in His fictional work. But the important question is: How did "Muhammad Hassan Alwan" employ the element of history in his novel " Mawt Saghir"? And to answer this question, we relied on the descriptive-analytical method that no study can dispense with. After the study, we reached a set of results, namely: that the novel makes history in the era in which Ibn Arabi lived, until his death in Damascus, a framework for it, and the novelist’s endeavor to employ history is to touch beauty and influence human souls and minds by attracting and suspicious of the reader. The beginning of the events of the novel takes place in Andalusia, which makes the reader feel that he is traveling through time and living that historical era between its palaces, gardens and sports thirty pages) of the novel, then they returned to overlap and rotate together until the end.In its narrative discourse, the novel is based on the language of the era in which Ibn Arabi lived and the culture of Sufism that is part of his life, but in the same case it targets the present and its language enjoys the poetics of the culture of the ordinary reader in the current era.The novelist built his novel on an important stage of history, a time of conflict between the Almohads, the Almoravids, the Ayyubids, the Abbasids, the Seljuks, and a lot of strife and wars.In the text of a Mawt Saghir, Muhammad Hassan Alwan combined the historical and the imaginary (historical characters versus imaginary characters and an imaginary place), so he proceeded from the narrative imagination to talk about the real history.The novelist relied on contemporary narrative techniques towards the mechanisms of narrative intersection resulting from the intersection of narrative time (recall and anticipation).The writer was able to control the historical characters, and subject them to the imaginary side. One of the artistic characteristics of the novelist in the novel is the temporal intersection that stops the reader when reading the novel, as we find it at the beginning based on the present tense that embodies the end of the narration, and then returning to the beginning through remembrance.As for what is related to the description of the place, the writer has linked it to his relationship with the characters, that is, the character is the one who performs the description process in itself, as a result of the impact that the place leaves on the character. The writer's ingenuity in his depiction of the place became apparent to us due to his interest in it, as he used his artistic imagination, so the places came as if they were immortal artistic paintings.

"Sharif" word (plural: Ashraf or Shorafā) is a title which is used in Maghreb and often attributed to the descendants of Muhammed. The first presence of this family in Maghreb dates to the early Islamic centuries (about eighth century onwards), when some groups from the generation of Hassan Bin Ali and Hussein Bin Ali came to Maghreb and scattered in different regions there. Shorafā were always respectable among the people of Maghreb; to some extent the attribution to Prophet has been the bases of any religious and political legitimacy and therefore, had an important role in religious, social and political history of Maghreb. The Idrisi's government was the first serious political manifestation of the presence of Shorafā in Maghreb and the first powerful Alevi's rule there which further increased the migration of Shorafā to Maghreb more and more. These emigrations continued even with the decline of this government in the late tenth century and Shorafā settled in different areas among the Berbers and maintained their identity by mixing with Berbers. These situations continued until the situations were created for Shorfā to regain their power with the emergence of the necessary grounds in 13th century onwards.Findings show, with the collapse of Mowaḥḥedun government, the territory of Maghrib was divided between the three great governments of the great Berber tribes of Ṣanhājah and Zanātah: Bani Ḥafṣ in Efriqiyyah, Bani Abd al Wad in Middle Maghrib and Bani Marin in the Far Maghrib, and as a result, important events occurred in the history of Maghrib. In Far Maghrib, Bani Marin who were the most important family in coalition of Zanātah Berbers, took power. Those who came to power through military conquest, wanted to legitimize their government through different way, among other things, they tried to contribute to legitimacy of attributing to this family by proclaiming their support from Shorafā who had a high social and spiritual level among the people of Maghrib. On one hand, this approach in gaining legitimacy by Bani Marin was a good opportunity for many Ashraf to emerge once again in political and social structure of Maghrib, then in the appropriate situation officially take power in Maghrib. Affecting factors in reviving the power of Shorafā is an important issue that has not considered much attention. Focusing on the role of Sufism, this research with analytical method examines why and how Sufism emerged in political structure of Maghrib and the role of this trend as an effective factor in reviving the power of Shorafā in Maghreb. The results of studies indicate that since the end of Morābeṭun government and following the unfavorable political and social situation which had been emerged in the Maghrib, the tendency to Sufi trends increased and people increasingly refuged to pious people and this tendency continued during the Mowaḥḥedun government, especially during the weakness of the central government and creating internal disturbances, But from the middle of Bani Marin era onwards and during Bani Waṭṭās era, Sufi trends were seriously emerged in political and social structure of Far Maghrib (Maghrib al Aqsa). As a result of the weakness of central government and political disturbances and economic problems, as well as invasions in borders and Bani Waṭṭās' weakness in encountering with the occupations of foreign forces and providing internal security led to the people's lack of trust in Bani Waṭṭās government, and Zawiya Sheikhs, as a safety for people, took the leadership of popular and Jihadi movements. And this process had played an effective role along with pushing people towards Shorafā's leadership. In other words, with the increase of the political and social disturbances in Maghreb since the late Marini era, the most of Sufi currents by establishing many angles in different regions and supporting the people of Maghrib, left the structure of mere propaganda and seclusion and intervened in current situation. Therefore, in this period of Maghrib history, Sufis had an important role in political and social developments of Maghrib. In this era, when the tribal nervousness had lost its function to some extent, This group of Sufis and Zawiya Sheikhs, by gaining the support of tribes and preserving the structure of tribe as the most important and effective element in political and social development of Maghrib, as well as connecting the tribe with the elements of Ashraf (or honor) organized popular movement against the weak central government and the foreign aggressors and provided the basis for reviving the power of Shorafā by presenting the plan to hand over the reign to a person attributed to the family of Prophet.

The Issue of this article is to examine the relationship between reason and revelation from the perspective of Twelver Shi’a and Isma’ili Shi’a schools of thought. Dealing with the relationship between reason and revelation and the realm of all of them can be investigated in different ways. Sometimes philosophy and science are considered two products of human wisdom and their relationship with religion or divine revelation is examined. Occasionally, the tendency to reason in proving religious beliefs is opposed to the textual trend. This is true for both self-founded and holy reasons. In addition to the aforementioned points, the relationship between reason and faith is intermittently discussed. Examining each of the above topics requires measuring the ratio between reason and revelation. Indeed, the relationship between reason and religion can be examined in the form of four perspectives: conflict, differentiation, integration, and intersection. In regard to the conflict, the relationship between the two domains of reason and religion is divergent and opposition, and thus reason and religion are irreconcilable. The result of this confrontation is emphasizing the role of reason in guiding and managing human life and leaving aside the role of religion in this field.From the perspective of differentiation, the relationship between the two domains of reason and religion is different and it is believed that there is no real conflict between reason and religion; each of them answers completely different questions. Religion and reason are each valid in their own defined area, and we should not measure religion by the standard of reason and vice versa. Religion and reason have no right to interfere in each other's affairs, they must be completely distinguished from each other. Reason and religion are completely independent ways to know reality, so it makes no sense to be in conflict with each other. This approach considers the achievements of reason as completely human knowledge and unrelated to religion, draws a clear line between "religious knowledge" and "human knowledge", and places reason outside the boundaries of religion.  The view of integration believes in the integration of reason and religion and tries to combine reason and faith to avoid conflict.Without respecting the differences between reason and religion, this view weaves them into a single fabric, so that they disappear into each other so much that it becomes impossible to distinguish them from each other. Believers in this approach, contemplate that all the natural, mathematical, and human sciences can be extracted by thinking in the verses of the Quran. The intersectional perspective believes in the mutual influence and harmony between religion and reason. This perspective accepts that reason and religion are logically and linguistically distinct, but in the real world, they cannot be easily distinguished from each other.This above-mentioned approach follows a free discussion between scientists and theologians. The word "confluence" requires that reason and religion come together, without necessarily merging. This viewpoint prohibits integration and separation, insists on maintaining differences, and honors connection.The main question of this research is whether the relationship between reason and revelation in Twelver Shi’a and Isma’ili Shi’a Islamic schools of thought is based on which one of the views of conflict, differentiation, integration, and intersection. Is this ratio a type of integration, and reason and revelation are two sources of religious knowledge? Or is the understanding of reason beyond the scope of religious knowledge and in conflict with it? Have Twelver and Isma’ili Shiites tried to harmonize and reconcile reason and revelation, or have they emphasized one of them as a source of knowledge?The hypothesis of the research is based on the fact that based on the Twelver Shi’a and Isma’ili Shi’a schools of thought, reason, and revelation have a mutual relationship.Twelver Shi’a jurisprudence and theology have undergone many changes in their historical course, and have presented different views. In the era of legislation and the presence of Imams, all the rules and orders of Islam were compiled and developed with the revelation of divine verses and the Sunnah of the Prophet (PBUH), and the traditions of the infallible Imams (PBUH). In the present age, two different viewpoints, Rationalist and Textualist have gradually been created in the way and extent of applying reason in religious education The relationship between reason and religion among rationalists and most theologians and some Shi’a jurists, from the fourth century to today, is based on the integration of reason and revelation, and their efforts have been to harmonize reason and revelation. However, the Textualists believe in the distinction between reason and revelation and choose revealed knowledge from the two domains of reason and revelation (religion). According to Isma’ili theologians, reason alone is not enough to bring a person to truth and salvation, and without relying on the teachings of the prophets and revelation, religious knowledge is not acquired and completed. They further believe that even the Prophet was not satisfied with reasoning alone in deriving the rules and regulations of religion. Therefore, according to Isma’ili scholars, the relationship between reason and revelation is based on the view of integration.

One of the main topics of religious sociology is the study of the relationship between religion and power structure. In Iranian society, religion is located in a complex network of political, social, cultural and economic interests and interests. Examining religious discourses in Iran will help us gain a more accurate understanding of the formation of the power structure. With the spread of modernism in Iranian society, religious authoritarianism was challenged by different groups of society. This challenge was the result of the confrontation of the traditional system with some of the results and effects of modernity. In the early years of the 13th Hijri/19th century, at the same time as the end of the conflicts between the Usulites and the Akhbarites and the victory of the Usulites, a new stream of Shiism appeared called the Shaykhiya School. After centuries, Sheikh Ahmad Ahsai revived the issue of "special proxy" once again. And with the plan of "Khase proxy" he influenced many intellectual, religious and political developments in the history of contemporary Iran. He believed that Khas proxies have always existed and the Shiites were deprived of knowing them. Batani, from the organization of representation and representation, turned to the Kamel Shia plan, which first proposed the existence of a special representation during the time of Kabri's absence, contrary to the consensus of Shia scholars, and changed it from a legal and representation case to a theological and religious debate under the theory of Kamel Shia and the fourth pillar. The principles of the religion of promotion. And secondly, he negated the jurisprudence organization or public proxy of the Usuli mujtahids with the proposal of special proxy. What the Muslim sages and mystics consider as a perfect human being in the world of development and legislation, this position has been transferred to the Shia perfection in the Shaykhiya school. The most perfect human being created after the Imam, and he is the one in whom the secrets and divine teachings were revealed to the Imam. He is an outward and inward mentor and the complete embodiment of the Imam in the eyes of the Shiites. In the form of a concept such as complete Shia, he considered it to be the intermediary between the Imam and the people, which is a higher order than the mediation of narration and reference to scholars. Meanwhile, in the history of Shiism, we see that some of the lawyers of the Shia imams even deviated and were condemned by the imams, and the imams and Shiites considered the position of lawyers to be nothing but a lawyer. Complete Shia can be seen as a distortion of the theory of representation in the history of Shiism, which is the result of an esoteric interpretation of religion that leads Islam to ideologicalize religion and authoritarianism in religion in the field of politics. Our assumption in this research is that the full Shia theory is a type of authoritarianism or authoritarianism; which is more related to the idea of Islamic fundamentalism and religious authoritarianism. When we talk about the theory of government in the opinions of Sheikh Ahmad Ahsaei, it does not mean that he has a coherent theory about government. to measure and study the government's The deduction of the components of the complete Shia theory about government shows that these components are closer to the theory of absolute government (religious authoritarianism) than the theory of constitutional government. The person who holds this spiritual position does not consider himself obliged to be accountable to other religious scholars. He has a decisive role in the structure of religious power as the main element of this structure in the movement of political, social, cultural and economic developments of the society. The full Shiite theory, the relationship with religious scholars and religious people is a top-down and authoritarian relationship, where the values and attitudes are strongly contradictory and in conflict with innovation. That is why the ruling religious values are authoritarian and in the background A religious society consisting of scholars and religious people is not formed, but it is imposed on the religious society from above and there is no escape but to accept them. If the full Shiite theory in political sociology is used as the basis of practice, basically the people do not have a role in the legitimacy of the political system. The only duty of the people is to fulfill their duty and obey the Islamic ruler. On the other hand, according to the theory of agency, the legitimacy of the Islamic system is from the people of Sari. And it is flowing and people have rights in determining their own destiny. The Islamic ruler in such a system must be busy with the responsibility that has been entrusted to him by the people, and he must be responsible and accountable to the people. From the point of view of epistemology, the claim of the complete Shiite theory is that it claims the final explanation of the understanding of religion among religious scholars, this is the exclusivism in the understanding of religion, which is fundamentally opposed to religious pluralism, and by claiming to have such a capacity, it separates itself from any kind of religious pluralism. An experience and understanding of religion is independent. In this regard, full Shia can be considered as a form of reproduction of authoritarianism in the religious structure of Iran. By gathering religious power, it becomes a dominant personality over religious scholars, and in this way, it has no other purpose than to preserve And it does not stabilize its position and has absolute control over all the affairs of the religious society and as the only religious authority has control over all religious affairs and has no obligations and responsibilities in front of the religious scholars. which is established by political and religious repression and rejection of opponents. The present article, which examines the main essence of Sheikh Ahmad Ahsaei's thinking, is based on the following question: What process has the concept of proxy, especially in the form of Shia theory, gone through in emotional opinions? In response to the above question, this article seeks to explain this theory: With an esoteric interpretation of special proxy and passing the legal and representative meaning of Nawab Shia imams on one hand and negating public proxy of usul mujtahids on the other hand, Sheikh Ahmad Ahsaei has turned to the theory of Kamel Shia and Bab Imam. The achievement of this research is that, for the first time, the main pillars of Shaikhiyah teachings under the headings: God, Prophet, Imam and Shia, in the works of Sheikh Ahm

The invocation of the mystical heritage - as one of the religious systems - has emerged clearly in literature, especially in a number of contemporary novels. This reveals spiritual developments among the writers, who aim behind this to produce knowledge based on abstract foundations. The ground paves the way for presenting it to the reader through literary forms that are embodied in the narrative process, and that rely on spiritual and religious references. From this standpoint, some Arab novelists - specifically in west arabian - employed the knowledge and mystical heritage in the revival of the modern Arab novel, They crystallized it in their works, which confirms that the contemporary novelist is trying to move beyond the expression of heritage to a new step, which is the expression of heritage, and confirms the extent to which literature is linked to religion. In the midst of this experimentation, valuable attempts have emerged since the beginning of the present century in employing the mystical and mystical heritage in a number of Arab novels, especially the novels of Abd al-elah bin Arafa, the Moroccan novelist who was interested in Sufism and mysticism, influenced by Muhyī al-Dīn ibn al-ʿArabī in his al-Fotuhat book. In his conception of the mystical narration, Abd al-elah bin Arafa talks about two main concepts: “The concept of writing with light and by traveling in it from the realm of reality to the world of imagination, the creative imagination, as much as it draws inspiration from its source from the Qur’an and the secrets of its letters and the manifestations of its sea. It reveals to the self-aware of sciences, knowledge, and fantasies, which transfers the text of the novel to the shores that you do not expect; And the concept of the present or the testimony of the presence that absorbs the past and the future together, and re-presents previous issues that occurred in the course of collective history, especially those urgent issues that are still present before us, addressing conscience, knowledge and imagination, such as the issue of freedom. As a result... he distances the gnostic novel from its classification within the historical novel, even if it relies like it on specific characteristics, such as the dominance of narration in the past tense form, taking into account the chronology of events. Abd al-elah Ibn Arafa is considered one of the novelists in the Eastern Arabic with a distinguished vision of writing. All of his narrative works seek to express and express this vision in a unique way. His novel Bahr Noon was a new and unusual work in the contemporary Arab narrative, as it was woven from references, the most important of which are history and mysticism, and all of this led to the formation of a narrative structure of a new type. The narrative narration in Bahr Noon's novel follows the historical paths of life and existence, and the mystical journeys of the cosmic spirits. This research, with its descriptive and analytical approach, tried to shed light on the second path, i.e. mysticism, and studies the mechanisms of Sufi narration and its manifestations through its intellectual and aesthetic dimensions represented in language. The study also talked about the Sufi symbols used in the novel, especially the literal and numerical symbols. In the end, the study concluded that Bahr Noon's novel derives its intellectual reference from the historical and mystical heritage, led by the idea of Muhyī al-Dīn ibn al-ʿArabī in the existence of human existence and the absolute divine self. The events in the novel proceeded in a continuous interaction with this idea. The study also revealed the parallelism of the Sufi narrative spaces in them to enrich the narrative structure. The narrator's invocation of religious figures in different scenes of the novel came in line with the epistemological focus, and with the aim of imparting poeticism with new connotations to his text. Finally, the research revealed that the narrator employed a wonderful Sufi lexicon in his text, along with numerical and literal symbols, and geometric shapes with mystical connotations, all of which came in continuous interaction with the narrative structure.

The Basmala verse is the greatest verse in the Holy Qur’an due to its dangerous semantic position and the structural overtones it has in terms of significance, concept, grammatical formation, and the syntactic coherence that appears in it. The expressions in it are consistent in a solid communicative consistency in terms of omissions, additions, and patterns of mechanical antithesis, which completely fulfills the conceptual intent. And it contains grammatical clings and initial semantic conclusions that do not correspond to the high-end conceptual images that the verse stores, just as it is unable to draw the expressive reality that the programmed compositional components of the text desire. This study - and according to the descriptive analytical approach, will try to establish a new semantic grammatical vision in the verse of the Basmala, which will contradict the usual syntactic pattern that was followed by grammarians and Arabists in general, without looking at the intellectual and epistemological data and the pluralistic discursive identities that this used pattern hardly suggests. So, we try to reach the original evaluative pillars in the syntax and translation of the verse, which are more appropriate and consistent with the requirements of the modernist text. The results show that the verse has an exemplary, integrated grammatical drawing that generally contradicts the mental assumptions that we have already familiarized ourselves with in explaining the grammatical indications for it. New mental, conceptual and translational bids that are compatible with the intended formative structure of the text. Syntax is the movement and the foundational norm based on flexibility and the fight against statutory stagnation in defining the semantic functions whose burdens are carried by the drawn grammatical system, if we want to build a formative text that carries a set of cultural stocks that it is hoped to consolidate in the mind of the recipient through the literal message that we choose to communicate the socialist idea to addressee. If grammar fails to list these latent facts, then it should hardly be relied upon as a constructive transformational mechanism for creating various concepts that are renewed with the renewal of grammatical patterns. The storyteller, the narrator, the writer, and the speaker must choose the ideal casting to accomplish this semantic task, and seek for it the most important grammatical correction tools in his possession so that his creativity is characterized by novelty, sobriety, and suggestive productivity, so that the transmitter can add a conscious cultural stock to the grammatical mentality of the addressee, in addition to the intellectual inheritances. Which his mind deals with at its first interpretive initiatives. Rather, he must know that “the mere focus on the language being a mere mental activity leads to the failure of the generative grammar to find an explanation for the functions of the language, or if he confines the functions of grammar to being a mechanical process whose elements are realized automatically when following the transformational rules. The psychological aspect and social conditions, as well as non-linguistic factors, in order to obtain a higher goal, which is the meaning. The maximum of the mechanistic grammatical attempts is to conclude the pragmatic and argumentative productions that feed the conceptual thresholds of the text in a distinctive way, and the ultimate goal of them is the informational monitoring of the grammatical communication networks in order to obtain a proven exegetical pattern that is required by the correct inferential bodies to fertilize the syntax. In the circle of dry inflectional concepts that we are familiar with in our grammatical heritage, such as the nominative, the predicate, the affirmative, the negative, and other types of structures. It does not form acceptable sentences, neither at the level of the usual grammatical system, nor at the level of the learned significance. And the pragmatics that we are about to monitor its features in intensifying the semantic role of grammar is itself “concerned with the use of linguistic units in a specific actual context, that is, a context concerned with verbal facts, and it deserves to be called the science of linguistic usage, and it is divided into linguistic, social and applied therapeutics.” Accordingly, the inquisitive study of the most important verse of the Holy Qur’an, whose aroma resounds at the beginning of every blessed chapter of it, requires that the study be aware of all these juxtaposed deliberative aspects in which syntax and semantics meet in order to reach a higher purpose than the steady grammatical interpretations, which Its performance is limited to the framework of simplified, intuitive strategies, and only the possibilities of monotonous grammatical grammar come to it without relying on the inevitable formative side of the pragmatic-developmental grammar. Accordingly, we must rely on grammar as a microscope that magnifies the small and small of the meaning so that the expressive patterns are a fabric that reveals the meaning hidden beneath it, by building an original plan in monitoring emerging concepts within the verse grammatically, which necessarily requires that we sort out the initial grammatical suggestions that revolve around it. Look at the verse from the perspective of the semantic data for syntax and pronunciation. The results of the present study are summarized in the following themes:- The syntax and coordinating grammatical systems that were used in the verse of the Basmala play an important functional/pragmatic role in establishing the moral infrastructure required by the components of the text, and the neglect of the correct syntactical patterns in the systems of the verse leads to the occurrence of strict conceptual errors in conveying its contents and representing its meaning directly. - The grammatical mechanisms alone (normally, transformatively, and functionally) are not sufficient to explain what distinguishes the verse from the innovations of evidence and meaning, just as the grammatical mentality alone is incapable of fulfilling the main purposes that the verse of the Basmalah is full of from the perspective of the claim of divinity and mercy that the Basmalah calls for, if it is not Coupled with the deliberative-expressive approach whose function is to reveal the facts of the communicative and cognitive language, the grammatical organizational structure of the basmalah guides directly to the moral structure that is intended to be communicated to the addressee, and the grammatical pattern that is prepared for it in complete agreement with the intended meanings. - The translation that follows from the verse in view of the functional-transformative roles that characterize it must be reconsidered in terms of the impossibility of translating the divine flags that characterize the One of the Creator, and during the translation of the verse and the development of conceptual monitoring networks in it, all that is relevant must be taken into account. Contribute to the enrichment of its etymological connotations and leave a direct impact on crystallizing the new mentalities that the verse abounds with.

Today, the importance of investing in human resource development to increase the quality of human capital and create a sustainable competitive advantage is increasing day by day. The concept of human resource development has a distinct place in theories of organizational behavior, human resource management and strategic management. On the other hand, the focus on knowledge staff has provided the foundation for the creation of knowledge-based organizations in recent years. This new class of employees, described as golden-collar workers, epistemologists, or intellectual workers, has begun to be a dynamic replacement for other employees. With the increasing need for knowledge workers resulting from widespread changes in the economic, social and technological fields and the transition from the industrial age to the information age, the battle for talent has become a vital issue. With the rapid development of the economy, knowledge and technology have increasingly become the main factors of companies' competitiveness, meaning that knowledge employees have gained an important position and the level of competition of companies often depends on the quantity and quality of their knowledge employees. Knowledge staffs have high overall quality and outstanding personal abilities. Knowledge employees can be defined through their activities that focus on thinking, problem solving, collaboration, and networking. Through an extensive review of the knowledge management literature, Reinhart et al. have identified a list of knowledge staff activities including analysis and monitoring, data collection, learning, and networking. The comprehensive development of human resources in the present age requires the provision of opportunities to acquire knowledge. Knowledge in the true sense of the word is a set of human skills and abilities that are accompanied by knowledge and information of better production methods. The application of such an understanding of knowledge has become very widespread in industries, and the tourism industry in particular seeks to properly and timely use of its knowledge forces. Knowledge human resource development is a new approach in human resource management that designs and implements the main activities of human resource management based on improving and developing the knowledge of the organization. In other words, the development and management of knowledge human resources includes those activities that are purposefully designed to promote knowledge processes in the organization. According to this approach, every human resource management activity focuses on the development and promotion of organizational knowledge. Knowledge exchange in organizations is considered as a very effective factor in achieving organizational goals. The development of knowledge human resources with a knowledge exchange approach is the basis for the integration of information systems, which begins with full integration, ie the integration of systems. The purpose of this study is to design a model for the development of knowledge human resources with an approach to the exchange of Islamic knowledge in the Institute of Humanities and Cultural Studies. The present research is developmental-applied in terms of purpose and descriptive-exploratory in terms of the nature of the method. Interview tools were used to collect qualitative data. To design this model, grounded theory strategy with Strauss-Corbin approach was used. Participants in this study include managers and officials of the Institute of Humanities and Cultural Studies who were familiar with the concepts of knowledge human resource development, knowledge exchange and Islamic knowledge in the organization. Based on the results of open and centralized coding in grounded theory strategy, the categories of organizational change, environmental change, technology dynamics and changes in human resource approaches were placed in the category of causal factors of knowledge human resource development with Islamic knowledge exchange approach. Also, the categories of flexible organizational structure, infrastructure of new technologies, Islamic organizational culture, ring organizational communication, competencies of knowledge workers, were among the background factors. On the other hand, the categories of knowledge staff recruitment, knowledge staff training, knowledge staff performance evaluation, knowledge staff service compensation, knowledge staff career path and communication channel development, constitute model strategies. The categories of sustainable development of knowledge workers, development of participation in the organization and development of productivity of knowledge workers are the consequences of the development of knowledge human resources with the approach of Islamic knowledge exchange.

The relationship between war and violence is tight; So that no war is free of violence and it is almost one of its types that societies or individuals use against each other. Violence with its different types is considered a widespread social phenomenon in all societies that has been started at the same time as the beginning of human life, and there is no society whose members are not affected by all types of violence. It is a common social phenomenon in different societies with its different types, which started with the beginning of human life and has different amounts and types, and it forms the main material of most literatures, which includes its types in their literary works, especially in the field of novels and in the research framework evaluated unknown characters who suffer from separation and alienation and reflects the identity mixed with the concerns of death, deprivation, destruction and killing. Beirut Beirut is one of the historical novels that deals with the realistic history of the Lebanese internal war and the suffering of its people; Because during the years 1975 to 1990, it witnessed an internal war and the phenomenon of violence spread and took the lives of thousands of Lebanese, and Beirut lost its peace, security and warmth with this war to become a space for all kinds of violence.

The novel "Beirut Beirut" includes an important history of Lebanon's past, and in addition, it reveals the reality of Lebanon during that difficult period. This article aims to investigate the types of violence and how it is depicted in the novel "Beirut Beirut", in order to investigate the impact of violence in this novel. Considering the forms of violence and through literary techniques such as the use of media such as newspaper, radio and cinema, the author clarifies its types in the novel and through these techniques, he seeks to portray the reality of the Lebanese people who are under the burden and they lived in continuous violence and wars, in line with expressing the loneliness of the city of Beirut and the tragedy of those who live in it; Because this novel does its best from the crisis of common violence in this city and uncovering the oppression, oppression and torture against its people.

The working method in this research is descriptive-analytical.

The cinematographic techniques in this novel have been used precisely and properly by the author and the author has been able to show a historical movie for the reader by using close and far sequences, montage, etc. and by attracting his deep attention regarding the historical events, the events of the internal war and its unfortunate consequences, in the best way, it has used narrative forms in the service of the theme and has been mostly successful.

As certified by this writing, history has played a significant role in the novel Beirut Beirut, and historical events have imposed a special style on the author of the novel, in order to express historical events in a way that fits the historical structure of the novel. In fact, this novel is a mirror of the entire reality of the historical period in which the Lebanese citizen lives. The author has managed to depict all the details in it.Violence occupies a large part of the space of the novel and its types such as physical, political, economic, verbal, social and religious are abundantly seen in this novel. Meanwhile, the media has played a significant role in helping innocent people, saving their lives and keeping them away from all kinds of danger, conflict and violence.

Stylistics is a form of analysis which is primarily concerned with the field of literature. It approaches a literary text from different aspects, one of which is syntactic analysis. The study of the syntactic structures can shed light on the links between the thoughts. Each person, depending on their mental characteristics and the subject at hand, makes use of a number of different syntactic features. The present feature seeks to shed light on syntactic forms resilience poetry, drawing on the works of three poets: Muin Bseiso, Mohammad al-fitoori, and Adnan al-Saegh. Since this form of poetry mirrors the thoughts and beliefs of the people living in one particular society, it is inevitably realistic, alive, and dynamic. Given the biological and cultural diversity of Arabic-speaking communities, this form of poetry can take many different linguistic and stylistic forms. This very issue calls for further studies and research on the style and language of the poets of resilience poetry. On the one hand, each poet has made use of a different style depending on the extent to which he has been affected by the status quo and socio-political changes of his country and each poet enjoys a style which differentiates him from other poets. Therefore, cultural, social, and political environment of these poets, their position and prominent role in the contemporary Arabic poetry, all of which bear solid themes, have led to their selection. Given the wide variety of syntactic structures, only nominal and verbal structures, tense, and Modality are of concern to the present research. The aim of the present research is to shed light on the aspects to which poets have resorted to achieve the common goal known as reliance poetry. Therefore, the main research problem is to identify and stylistic study of the syntactic structures of these three poets. In this way, the idiosyncratic style is identified along with the type of their interaction with language.The present study follows a descriptive -analytical-statistical approach. Twenty odes from each poet on the theme of homeland were selected. These odes were selected to shed light on how linguistic and stylistic components were made use of to express their thoughts and beliefs and best depict this form of literature.With regards to the results, it was found that Bseiso’s style is characterized by nominal structures with verbal predicates. The political position of this poet as the head of the Palestinian communist party leader. On the other hand, his physical presence in the fights against the Zionist enemies could be considered as factors that could lead to his usage of singular pronouns in nominal structures. al-fitoori has mostly utilized nominal structures and singular pronouns to express his thoughts and feelings in his initial poetical works. This is due to the grim social and political situation of his time when colonialists were looking to destroy their culture and identity. He also consolidates his being and presenxe by using such structures. However, verbal sentences in al-Saegh’s poetry are more frequent compared to Bseiso and al-fitoori's and can be considered as one of his stylistic features. This can be due to the narrative and storytelling aspect of his work. The expression of such concepts inevitably entails the usage of verbal structures.In al-Saegh’s works, tenses are either past or present. He does not seek to escape from the reality by depicting the old world; rather, he levels criticism at the current situation of the society that cannot create a link between its two different worlds. To disentangle from this bipolarity, he creates another world in the past tense. Such a style is an indirect mode of expression to express objections. However, Bseiso and al-fitoori’s works are almost completely set in the present tense.Declarative forms are stylistic features of al-Saegh’s poetry. He makes flashbacks to the past and depicts the scenes in a natural way. Nonetheless, unlike al-Saegh’s poetical works, most of al-fitoori’s odes are a combination of different kinds of verbal modalities in the macro-structure of odes. However, in Bseiso’s works, due to his wrathful spirit, the decisiveness and function of the declarative structure is highly common. He has explicitly expressed bus thoughts using this structure and humiliates and ridicules his enemies by drawing on imperative and interrogative structures. However, imperative structures are less frequent in al-Saegh’s works. Due to his bitterness towards war, he does not try to persuade the soldiers to fight. His obligatory participation in war has played a role in this matter and has led to him using declarative and narrative forms to retell and depicts the status quo of the country. The essay aspect of his sentences, which is mostly reflected in his interrogative modes, is in fact coveted in despair and disappointment.

It is no wonder that literary life has a close connection with political and social life. Literature in its various forms, such as poetry, novels, stories, etc., is considered an essential tool for the writer, through which he embodies the different aspects of the life of human society. It can be said that the Palestinian poetry of resistance is one of the most beautiful genres of literature, which plays a decisive, remarkable and continuous role in monitoring political and social events that directly affected it in its development and the renewal of its methods. The Palestinian poetry of resistance has developed in terms of style and its levels. Compositional methods are among the most important means that poets employ to express what is going on in their souls and reveal their experiences and events that they live through. It is also an important tool that reveals the aesthetics of the literary text and its artistic features. Compositional methods have become an integral part of the structure of the Palestinian poetic text of resistance, which has occupied a large part of its field. It is necessary to study this phenomenon based on what many scholars of rhetoric and researchers in the field of stylistics have said, as it has a remarkable effectiveness in the production of semantics, in addition to that it reveals the extent of the aesthetics inherent in the literary text; Where we notice that Abd al-Qaher al-Jurjani emphasized the importance of linking grammatical meanings in analyzing the literary text, as the advantage in speech lies in the meanings of grammar and linguistic structure.From this point of view, this study aims to reveal the distribution of the employed compositional styles and their patterns in the Palestinian resistance poetry and to know their artistic and rhetorical implications and phenomena. It should be noted that the researchers dealt with the methods of requesting composition in the selected poetry books, trying to identify the methods of poets using these methods and their implications in his poetry. As for the methods of non-requesting composition, we have disregarded them for the paucity of purposes related to them. We also refused to study the methods of prohibition and wishing because of their scarce presence in the collections.To achieve the objectives of the research, the study followed the descriptive-analytical and statistical approach. It also seeks to answer the following questions: - How were the structural styles distributed in the Palestinian resistance poetry? - What are the implications resulting from the structural methods employed in this type of poetry? - Why did poets use these methods in their poetry and what are the artistic features that distinguish these methods in their poems? As for the research sample, it is limited to five collections: 1- My Homeland Within the Siege by Samih Sabbagh; 2- Now take my body a sack of sand by Moein Bseiso; 3- Do not steal the sun from us by Ibrahim Al-Muqadamah; 4- It is Jerusalem by Nabila Al-Khatib; 5- The Palestinian wound and blood buds by Zainab Habash. Through a close reading of the various studies, we noticed that most of the previous studies have shed light on the rhythmic aspects represented in the rhyme and repetition of the Palestinian poetry of resistance. We did not find studies that address the structural methods and the rhetorical and artistic features that characterize the Palestinian resistance poetry through the use of compositional methods. So this study seeks to shed the lights on an aspect that the researchers did not care about. What the article concluded is that the requesting compositional styles have a varying presence in the selected poetry books. The call, the command, and the interrogative lead the percentage of presence in percentages of (39.25%), (28.12%), and (27.92%), respectively, then the negative comes after it in a small scale, with a percentage of (3.32%), regarding wishing, as compared to all other compositional styles, it has obtained a slight degree of availability of (1.36%) in the structure of Palestinian poetry. The one who meditates on the structure of the Palestinian poetic text finds that the addressee and what is related to it is considered an essential part that revolves around the Palestinian poetry of resistance. We often find that the Palestinian poet calls out to what is not specific, aiming to spread the spirit of solidity and steadfastness in various parts of the world, and he resorts to deleting the call when addressing the homeland, in order to bring his feelings closer and the distance of his love from the occupied homeland. The repetition of the call at the beginning of the poetic lines is one of the artistic methods that poets deliberately used, aiming behind it to draw the attention of the recipient and focus his attention on the importance of what follows the call. With regard to the methods of command, we find that the receiver in the methods of command is the focus of the message and the axis of the saying. The poets, by doing the command, moved away from its original connotation and idiomatic meaning to new connotations, through which they were able to reveal their goals and intentions such as guidance and advice, threats and challenges, ridicule and underestimation of the Zionist enemy, and expressing regret for what happened to the aggrieved Palestinian people, urging to continue the struggle until the siege is broken, glorifying heroism and praising the steadfastness of the fighters, etc. The interrogative style is a remarkable presence in the poetry books among the compositional methods after the call and the command and that is because of its performative ability to express the feelings and visions of the poets in different situations, and to attract the recipient to interact with the goals they seek behind the interrogation. Lamentation over the killing, destruction, and displacement of the Palestinian people is one of the most frequent indications in the poets’ poems, using various interrogative methods as an artistic phenomenon.