فهرست مطالب سید رضا سلیمان زاده نجفی

This study looks into some Arabic words of the human category indicating number and lacking a singular form. One of these nonce words is " شرذمه" which occurs just once in in Surah al-Shura'a. The study aims at examining the different senses of the word, its phonetic and inflectional structure and the views of linguists and lexicographers about it, especially when the word is followed by "قلیل "as predicate or adjective. Also explored are the aesthetic aspects and the rhetorical functions of this word in the sentence in which it is used. The study consists of an introduction and five topics dealing with linguistic and rhetorical issues, structural and syntactic aspects and the harmony of sound and sense. Partaking of a qualitative and analytical methodology, the study bears on the rhetorical and stylistic miracle of the Holy Quran. The results of the research indicate the impossibility of replacing a word with another one as well as the fact that number can bear meaning in the Holy Quran.

The comma is one of the branches of Qur'anic song in visualizing the meaning and influencing the mind of the receiver. In order to achieve its goals, the Qur'an has paid attention to it as well as its meaning and context, so that if it is left out, the meaning of the verse will be distorted. From here, it is noted that the Qur'an sometimes deviates from the order of its words due to distance, and this deviation will have an amazing effect on the arrangement of words and the modification of its letters. In this research, the careful selection of strange words of the Qur'an and their use in space as a means of melodious and effective expression in conveying meaning and on the listener's soul are discussed. Its phonetic and semantic importance are combined in the explanation and analysis of the word, so that it is no longer appropriate to separate them from each other. This research is limited to the song of distance that is found in Surah Najm, because the Qur'an has preferred the use of strange terms here and has switched from the word (unfair) or (incomplete) to a more strange word. This tableau is a simultaneous reflection of drawing meaning and phonetic consistency. The approach of this research is descriptive and analytical based on the description of phonetic deviation phenomenon, rhetorical and semantic goals and subtleties of choosing the word in the context in which it is used, and among the most obvious results of this research is the impossibility of substituting a word for Another word in a context in the Holy Quran is in the full expression of the meaning in an equal form, the purpose of the words, and the accuracy of the choice of the word as a complement to the meaning and the song together.

Women's rights are an important issue in today's world, as the Declaration of Human Rights states that all human beings, regardless of gender, have the same individual and social rights, and no one can deprive another of this right. According to the Universal Declaration of Human Rights and the Convention on the Rights of Women, women have not yet achieved their full rights in Arab societies. In the process, Arab writers and poets, aware of the false traditions and the rule of the spirit of patriarchy and the disregard for women's rights, wrote about this issue in their works, defended women's rights and called for women's access. They got their rights. Among these poets, Fatemeh Naout, an Egyptian poet, has a prominent role.In most of his poems, especially in the divan of "Sharfti Mutt al-Asafir", he has dealt with the subject of women in the language of protest and symbolism.The present research has been done by descriptive-analytical method with the aim of receiving the poet's poems about women's rights and analyzing his poems in the field of women's rights components. The findings indicate that the poet refers to the rights of life, comfort, and marriage, and introduces women with the symbols of "poison", "farash" and "ward".

The role-oriented approach in linguistics has various schools, the most important is London school. This school has some founders whose most prominent is Michael Halliday. He changed Firth's textual theory, then formulated a theory and called it the systematic order. This theory is based on the multiplicity of language roles. Research Method This article emphasizes on Halliday syntax and examines and focuses on the empirical (thought-provoking) task of language in verses of 30th part of Quran rather than talking about the quality of the Prophet's peace of mind in the verses in which the word « Sakineh «is not directly entered (including six verses about the word Sakineh while these words are known to Al or have been added or are not Nekreh and its being is to re-establish the heart of the Prophet and to consolidate his noble companions) but includes the meaning of Sakineh. A descriptive method with analysis tools is used in this investigation; So that the sentences of the Suras are examined in term of empirical function of language in Halliday's theory, then processes are mentioned that show the peace of the Prophet's heart through language and frequent processes in these verses are mentioned that show the peace of the Prophet's heart. Finally, the superiority of these linguistic indicators is discussed. Research objectives 1.Identify some examples of peace of mind in the verses in which the word «Sakineh« is not directly included. 2.Investigate the Prophet's attainment of calmness through processes. 3. Highlight the prominent linguistic elements in the verses. In this article, focusing on the empirical task of language (after extracting the processes from the verses and examining its type), it was found that 1. Material, behavioral, interest, verbal, and mental processes show the calmness of the Prophet's heart from a linguistic point of view, and despite the fact that Sakina is a matter of the heart, it is manifested primarily in material processes; Because it (peace) is the result of action, and that action is manifested in material processes, and material processes occupy the second place of operations.2. Regarding the prominent processes in the mentioned verses speaking about worship of the Prophet and the proclamation of his mission, we have seen that the material processes are more frequent in the verses. Peace is achieved for the Prophet through his worship and proclamation of his mission;Because the human's heart approaches God through worship of its Lord, so here the Prophet is an active participant and plays an important role in his own calmness. In some verses we saw that the Prophet's patience in the face of problems and self-restraint to face disgust are able to realize the Prophet's calmness through the behavioral processes that the Prophet himself seeks. The Prophet's peace is also achieved through the divine gospels, most of which are manifested in attributive-communication processes, and its participation is God Almighty. Giving Divine Blessings realizes the Prophet's peace of mind through material processes in which God is active participant. Also, the peace of the Prophet's heart is achieved through the remembrance of God's greatness and power, and this remembrance is manifested in the material processes in which God is active participant. Also, the peace of the Prophet's heart is achieved by defining his main duty in the communication processes in which the Prophet is actively involved. Most of the peace of the Prophet's heart is achieved through the good deeds and gratitude of the divine blessings in the material processes whose participant is Prophet himself.3. Regarding the cause of these prominent elements, it is necessary to say that material processes are prominent in four types of verses speaking about worshiping the Prophet and giving divine blessings and mentioning the greatness of God and His power and giving thanks for divine blessings. And this multiplicity of material processes goes back to the pivot of these verses; Because worship, when it is pure and manifested in action, is the ultimate humility and brings peace. Likewise, God bestows His blessings in practice and reveals His power through objective things, and asks the Prophet to give thanks in practice in order to attain true peace. And the behavioral processes are frequent in the first part of the verses that speak about the patience of the Prophet; Because self-restraint is patient against behavioral problems that can not be achieved except in these processes and communication processes frequent in the two parts of the verses that speak of the divine gospel and the highlighting the main duty of the Prophet, to emphasize the Prophet's enduring the problems and the good news to achievement after a difficulty to calm the heart of the Prophet who suffers from the deeds of the infidels and their speech. Through these processes, God attributes such qualities as «masculine « to a prophet who is not obliged to force people to pray and believe in God; Because God will hold them accountable when they return to the Hereafter.

One of the literal marvel signs of the Holy Qur'an is verses which are similar in most of their words and different in some words. By studying these verses with a linguistic approach and in the context of the comparison, many of the secrets of this similarity and differences would be discovered. A group of past scholars have been working in this field, including Ibn Zubair Gharneti, who has a high scientific level in this field. He has dedicated his book, "The Melak Al-Ta'wil", which is one of the most outstretched books about literary books related to the mysteries of the difference between these verses and has been carefully and comprehensively addressed. This paper, by descriptive-analytical method, has targeted the significance of the role of the structure in the view of Ibn Zubair in a similarly worded justification that is consistent with the spatial terms. Its main focus is on the types of fitting outs and the technical and rhetorical changes and implications corresponding to their own terms, by way of example of the witness, and by this means the means of matching between a specific term in an alternative context in another context, such as the conjunction, the time of verbs, the use of the name and verb in place and so on has been explained. One of the most important results of this paper is the use of the method and its application in the proportion of conjugational formulary and its effect on the ordering of meanings, in accordance with the terms, and the observance of the unity of the surah and its particular space, which allows the appropriate meaning and the choice of the word which has been adjusted accordingly. It was also explained that every word is so well-established in its place that another word can’t be replaced.

Investigating the links between Arabic and Persian languages and literature is one of the topics of comparative literature. The influence of Persian mystical literature on Arabic literature is very significant. Mohammed Ali Shams Al-Din is one of the contemporary Arab poets who has been influenced by the mystical thoughts of Attar of Nishapur. Therefore, the present study makes attempts to compare the poetry of these two poets with a reliance on the themes of mystical nostalgia; moreover, Attar's influence on this contemporary Arab poet and the extent of his innovation in borrowing are explained. The authors also try to prove that Shams al-Din is acquainted with Iranian-Islamic mysticism and its influence on Attar and its mystical themes, and because of its alienation from its true homeland and eternal lover, such as Attar uses symbolic language to express this kind of nostalgia. Of course, because of his familiarity with the flow of nostalgia in the Western manifesto, he also whispers to friends and mistresses of the earth and away from home. Therefore, the study attempts to examine the similar and different aspects of these two poets in expressing such nostalgia.
However, the social conditions of Attar and Shams al-Din are both troubled, and this has a profound effect on the expression of nostalgia in the poems of both poets.
 

This study attempts to compare mystical nostalgia in Attar's poetry (as the distinguished representative of mystical nostalgia in Persian literature) via a descriptive-analytical method and according to comparative literature.
 

Although nostalgia is a new terminology and often has a material and mundane sense, in mystical texts one can find some kind of nostalgia and sorrow that has a different meaning, that is, away from the true home of man, and in fact away from the origin of creation and the world beyond. That man will eventually return to that land. The mystical nostalgia or sadness away from the original homeland and heavenly lover is found in Attar's poetry. In fact, Persian poetry in those years was a legacy of despair due to the political and social turmoil of that time. In addition to his personal and psychological backgrounds, Attar's troubled times have also made him a nostalgic poet in Persian literature. This period had plagued the people of Khorasan since the beginning of the second half of the sixth century AH, which may have coincided with Attar's adolescence or youth. At that time Iran was going through one of its worst and saddest political, social and economic conditions. In the middle of the sixth century, the situation in Iraq and Khorasan became very disturbed. During the reign of Sultan Sanjar Seljuk Khorasan was at ease for some time, but with his capture by the Turks of Gaza in the year 550 AH he was in great disarray. The Ghaz Turks attacked Nishabur this year and slain Muhammad ibn Yahya, a Shafi'I Jurisprudent, along with thirty thousand people of Nishabur. Perhaps the most important issue that concerned Attar was the brutal attack of Ghazan and their brutal murder and looting that followed a strange famine in Khorasan, including Nishabur. Like Attar, Muhammad Ali Shams al-Din witnessed a period of crisis and turmoil in his land. The contemporary Lebanese poet is dissatisfied with the current situation in Lebanon because of the Zionist regime's struggle with the Lebanese resistance forces and occupying a part of his country, and in his poems speaks of his longing for his homeland, his mother, friends, and past memories. In a symbolic statement, he speaks of the difficult conditions of his country as a prey to sedition. Shams al-Din is a contemporary poet who, in addition to paying attention to mundane matters, has not forgotten his true origin and true beloved, composing poetry for his farness from his country. Thus, due to similar nostalgic contexts, such as the turbulent political, economic, and social conditions, Mohammed Ali Shams al-Din and Attar of Nishabur have portrayed mystical nostalgia with many similarities in their poems.
 

Shams al-Din is influenced by Islamic-Iranian mysticism, especially Attar's thoughts; therefore, mystical tendencies in his thoughts and poetry have become apparent, as he always speaks of mystical foreignness in his poetry, imagining his soul a flying bird.
Shams al-Din was familiar with Western poetic currents, and therefore, in keeping with the traditional nostalgia in the Western manifesto, he fell in love with his homeland and regarded it as a utopia that was left out of him and grieved over its departure and foreignness. It is worth noting that the concept of homeland in Attar's belief is quite mystical. He considers the earthly world a prison in which his soul is trapped and eager to fly to his original home. Unlike Shams al-Din, he did not love his hometown, and because he was not distant from Nishabur (his birthplace), sadness and sorrow are not seen in his poetry. Like Attar, Rumi and Suhrawardi, Shams al-Din speaks of his pure love to the true beloved. He uses the natural elements to express this thought and, like Attar, admires this fiery love. He also speaks of the pleasing pain of love. In addition, Shams al-Din's love sometimes becomes mundane, so that in love with his mother and friends, many poems are composed. Furthermore, both poets have also used the allegory of Layla and Majnun story of virtual love; and the two poets have given the allegory a mystical color, speaking of the union of the lover and the beloved as an allegory of true love. The concepts of mortality, survival, and alliance with the beloved are widely used in Islamic mysticism, including in Attar's works. Shams al-Din's poetry also show signs of this mystical thought. Like a mystic he seeks to survive near the Truth (God)

Mohammad Ali Shams al-Din is one of the contemporary modernist poets of Lebanon. Due to his familiarity with Western literature and literary schools and his interest in Eastern mysticism, his poetry is of a unique style. His contemporaneity with the emergence of the school of surrealism, along with his mystical tendencies, has greatly influenced the poet so that his poems seem to be written unconsciously. Considering that he turned to surrealism, his poetry is written unconsciously as surrealism is based on the unconscious. He considers himself to be a poet of the supernatural whose roots lie in the universe of the unseen. One of the most prominent manifestations of surrealism in his poetry is the domination of dream over all of his poems. Revealing different aspects of the three features of surrealism, which are insanity, dream and automatic writing, in the poems of Shams al-Din, in addition to introducing the poet’s ideas and attitudes, helps identify his poetic style. The necessity of this study is underlined by the fact that, so far, no comprehensive research has been done investigating the way surrealism, as a literary school which originated in the West, and an Eastern thought, that is Iranian-Islamic mysticism, influenced Shams al-Din’s poetry. So, this article endeavors to demonstrate that Shams al-Din has been under the influence of Iranian, Islamic, and Arab culture and civilization in his surrealistic tendencies and style. It is also noteworthy that autobiography is one of the methods that Shams al-Din uses to express his inner experiences and mindset, especially in his mystical poems as this type of writing, i.e. autobiography, is based on the unconscious and is one of the main mediums employed in the school of surrealism. The present study, by scrutinizing the surrealistic factors in Shams al-Din’s poetry, contends that the three features of surrealism have crucial roles in his poetry.

The functional approach has different schools for example school of londone. This school have founder such as halliday who develop the contextual theory of firth then position a linguistics theory called it systemic grammar.This theory is based on multiple language functions. In the present study, by using the descriptive-analytical approach tries to verses which are adorned with the signs of Day of Doom are linguistically analyzed according to Halliday's systemic grammar in three aspects; experiential, interpersonal, and textual metafunction. Regarding the experiential metafunction, it was found out that the material process enjoys the most frequency and accords with the context of verses. This is because the nervous atmosphere which prevails before Day of Doom requires the use of verbs implying action. With respect to interpersonal metafunction, we found that polarity of all verses is positive and the verses are full of epistemic modality and declarative mood and past verbs for notification of the incidence of incidents before Day of Doom. The analysis of textual metafunction revealed that multiple theme has high frequency. Further, including new information in theme position indicates that what happens in Day of Doom is new. The analysis of verses with respect to cohesion revealed that grammatical cohesion has a prominent role in the integrity of verses.

The miraculous dominance of the Holy Qur'an is not limited to its contents. Also, its structural methodology, which is highly formulated, has a significant role in establishing the dominance and controlling human soul. Adverb of manner is one of the important methods in the text of the Holy Qur'an whose examples are various and have been distributed in different ways. The organization of the relations between adverb of manner and subject within this method is also of great importance, tempting researchers to study it grammatically, rhetorically, lexically and semantically. This research tends to examine the organization of the relations between adverb of manner and subject and its various kinds through some divine verses in the Holy Qur'an according to the inductive–analytical approach. To determine these relations exactly is impossible but this research includes some of them; some of these cases are Metaphoric Reverse, General to General, Detail to General, Emphasis, Indigenization and Identification, Complete and Detail, Limited and Customization, Similarity, Causality, Modernity, Partial Synonymy, Contrastive relationship etc. Also, it has been found that adverb of manner is one of the most important methods of statement in the Holy Qur'an whose explanations and subjects circulate between grammar and rhetoric; some logical terms may be used in the statement of relations.

This study examined the contrast between ellipsis and pronouns as components of textual coherence in the Prophet Musa's story, taking this approach that texts are not only lexical structures consisting of sequences of sentences, but are also the result of reciprocal interaction between speakers (writers) and listeners (readers), which develop through text and by means of syntactic and semantic tools. These syntactic tools, both in terms of cohesion and coherence, play an important role in the formation of texts. Therefore, the present study investigates Surah Taha's text linguistics to determine the effect of pronouns and the unity of subject in reducing the role of ellipsis and hence the textual coherence of this surah. Because sentence linguistics cannot adequately explain ellipsis, the present study that takes a descriptive-analytical approach and relies on library documents, concerns itself with pronouns and references to determine the efficiency of pronouns in textual coherence and the reduction of the effect of ellipsis through a linguistic approach to the text of Surah Taha. The findings, which draw on statistical analyses, indicate that the unity of subject in this surah and the frequent use of pronouns for referencing play an important role in the coherence of the text of this surah and have marginalized the effect of ellipsis in this regard. Whereas the frequency of ellipsis was 3%, pronouns' frequency was found to be 97%.

IntroductionLamiae writing has earned reputation with Arabian lamiae since the pre-Islamic period and continued with Ajam lamiae. Two contemporary Iranians, Mohammad Taqi Hojjat Al-Islam and Abdul-Hamid Sanandaji composed Turk lamiae in praise of Amiral-Mumenin Ali (AS) and Imam Mahdi, and Kurdish lamiae in praise of Hassan Ali Khan, the governor of the Sanandaj city respectively.
One of the critical aspects of aesthetic in the works of poets is the musical space of their poems that has a broader sense than in the past. In this study, the researchers try to analyze the musical structure of these two works by studying different types of music in the new critics such as inner, outer, side, and spiritual music. Some questions answered in this study include what was the art of the poet about music? How is the fitness of content with weight, frequency of words, and musical additions in these works?
Theoretical FrameworkThe classical rhetoric and the new rhetoric have differences in the type of analyzing texts. The classical rhetoric is considered as the rhetoric of examples and evidence which analyzes the cases as separate entities, thesis, and its judgment is not always accurate. In the old rhetoric, except for the connection and separation of the rhetorical analysis, it doesn’t go beyond one sentence while in analyzing the works of a poet, his poetry should completely be examined or the works of a poets should be thematically analyzed or at least a whole poem should be analyzed. This way can somehow understand the beauty of a poet's work or compare it to another. In the new rhetoric, this problem is to be solved. A more general pint of view in criticizing is held so that the judgement be more comprehensive. Poetry music is one of the artistic arenas of poets, which is very important in the Arabic poetry. In the new rheology, in addition to reviewing the weight and rhyme points, other aspects of music such as spiritual music and inner music are also considered. The results of the whole analysis of are held as factor in criticizing musical quality of a piece. Therefore, in the forthcoming analysis, we have tried to examine the music of poetry with a comprehensive look at the two odes.
MethodIn the study of the poetry, bursts of poetry were analyzed and their defects were investigated. With regard to the internal music, two elegies are analyzed in beauty discussions of elegies about repetition, pun, derivation, and specification. In the analysis of the lateral music, the letters are identified and the defects are expressed. In the spiritual music, synchrony, similarity and conflict are reconsidered and devices such as symmetry, conflict, and arranging features are analyzed in the two Lamiae elegies.
Results and DiscussionMohammad Taghi Hojjat al-Islam has composed his elegy in a simple measure. This measure is composed of two measures: Tafeileh of Mostafelon and Faaelon, and is fitted to some topics such as praise, pride, exclamation, and paradoxical feelings such as love, hate and Etc. This sea with the complete see, after the long see which composes one-third of the Arabic elegies is placed in the second order. This see must be used in some elegies with many verses to influence on the aim of praise to excite the addressee and affect his feelings. So, one can say that Lamiae Al-Turk that praises Amir Almomenin Ali and Emam Zaman and composed in some sea with many sections and many verses [158 verses], is fitted to the aim of the elegy. In spite of the ability of following the poet measure, has caught up in the trouble of avoiding twice. Abd Al-Hamid Sanandeji also has established his elegy on the same measure and since his elegy is panegyric, the fitting of measure and content have been observed. He also has the trouble of Tahrid. Sanadeji’s share of this repetition of this incompleteness is 4 cases.
Considering the internal music, two elegies are analyzed in the beauty discussions of elegies about repetition, pun, derivation, and specification. Repetition is challenged in three levels of method, words, and letters. During this process, it is obvious that poetry has used the repetition capacity for highlighting well some praise concepts. Even using seeming letters suggests that poet speaks of his proud moral features proudly and wants to mention their virtues of all. Pun is another type of repetition, but in different dimensions it is used 27 times in Hajjat Al-Islam’s elegy. Derivation appeared 20 times in this elegy and so it shows that in spite of the affectation of the internal music additions in poetry has used Hojjat Al-Islam’s elegy in his poetry. Abdol Hamid Sanandeji also didn’t ignore the musical aspect in his elegy whose verses are less than Hojjat Al-Islam’s. even according to the statistics about pun, he has used more than Hojjat Al-Islam’s and repetition in his poetries also is prominent and there is fitting among frequently letters and their meanings and content of elegy according to what Hassan Abbas wrote in the book features and meanings of the Arabic letters. Letter in two elegies is L and because of this, it is called as Lamiae. Sanandeji’s elegy is adjusted to all the rules for letters and rhymes, but Hojjat Al-Islam’s elegy encounters with two problems of assurance and depletion. In the spiritual music, synchrony, similarity, and conflict are reconsidered and devices such as symmetry, conflict, and arranging features are analyzed in two Lamiae elegies. In this area, also according to the acquired data, AL-Kurd’s Lamiae has more percent and implies Sanandeji’s success in using these terms in AL-Kurd’s Lamiae elegy.
ConclusionResults showed that both poets have coalition between weight and meaning by the selection of extensive sea that has many sections and is appropriate for praise, but both odes faced with Tahrid fault.Considering music, two defects, i.e., guarantee and temptation, prevail over the Turk lamiae. According to the survey in spiritual music, al-Kurdish lamiae is superior to the Turk lamiae.

Interpreters have emphasize the necessity of knowing E’rab (Diacritic) and syntax in the Holy Quran and none of them has been doubtful in the significance of the role of E’rab in interpreting. Tabarsi in his interpretation book has exerted his efforts in delineating E’rab and after mentioning verses for interpreting, firstly explains lexical elements and then, discusses their E’rab. The significance of E’rab can be argued as follows: “E’rab is the greatest quranic knowledge because each meaning is based on E’rab and it is E’rab which can explicate words and their semantic relations. Because intentions are hidden in words and E’rab can explicate, reveal, discus and guide them. In addition, E’rab is a criterion by which the deficits and superiority of words can be revealed and it is a cornerstone for evaluating the goodness and badness of words” (Tabarsi, 2005, vol. 1: 5). Tabarsi, in his interpretation, investigates the issue in two sections of E’rab and reading and allocates a section to expressing meaning. In the present study, the issue of the effect of different forms of E’rab in the mentioned sense, and the issue of the effect of E’rab in meaning were investigated. Therefore, in the present study, it has been tried that different forms of E’rab in the Holy Quran can be extracted and then, their meanings can be mentioned in places where Tabarsi has been neglected. Afterwards, according to the mentioned syntactic information, this issue can be investigated that those E’rab forms are related to which meaning. In most of parts, only ideas of other scholars other than Tabarsi are mentioned.

In the Persian language، adaptation between the bench andnominal benchfar from، hasbeen neglected. So that in the books، notto mentionit at all This study that is written by analyzing-descriptive method and rely on “Saadis Ghazal” shows that the this adaptation of the Persian language is veryuseful and it may by entered Persian from Arabic or the old Ancient Persian language.

The story consists of elements such as character and time and the story features. Characters make story’s structure and there is not story without character. Time element is also necessary for the story. Each story has a beginning and an ending. The present paper studies the story of Mousa and al-Khezr’s elements based on character and time. First, the story is studied through the viewpoint of the Quran, then; the characters of the story are introduced based on contemporary fiction theories. This paper studies the relationship between story characters and destination of them. Therefore, time element is studied based on words and Verse’s expressive style. It also intends to present the application of time and its signification in the story.

Udai Ibn Zaid al-Ebadi was one of the greatest Arab poets in the Pre – Islamic era. Being a proficient in the two Arabic and Persian languages, he became one of the translators and writers in Sassanid court, then he was appointed as an ambassador to the Roman court. His connection with Persian civilization and his familiarity with new culture nurtured growth and development in his spirit and soul and distanced him from wrong customs and traditions among the ignorant Arabs and brought about cultural evolution in his behavior and thought so that he chose lofty social patterns, wishes and principles in his personal, social and occupational levels and this is the same as what Eric Ericson pointed out to in his social-psychological theory about each human being that one could encounter with during his life with new social and cultural patterns. News and poems of the Udai Ibn Zaid al-Ebadi in literary texts suggest that there is a reasonable relationship between this poetic life in Sassanid court and his commitment to social civilized patterns that according to Ericson’s theory is due to his impression from his cultural environment. The aspects of this close relationship from the point of views of concepts, subjects, and poetic forms could be investigated so that we can percieve the signs of Persian civilization in his poetic style more that is to some extent different from ignorant age poets.

Repetition is a method which is used a lot in Arabic. It has been commonly used by poets and writers. A topic with interest has been finding the reasons behind using repetition. A reason contributing the interest in the area has been the frequent use of this technique in the holy Kor’an. The present article aims to investigate the views of "Ibn-Rashiq" as a significant figure in the realm of literature and poetry and also a prominent critique of the 5th century about the "Repetition" phenomenon in literary text using Al-omdah. This book actually built his reputation is one of the most important literary books among old Arabic masterpieces. It holds the views of previous critiques in different literary issues specially "eloquence". Also, in the current study the vie points of other critiques are compared with that of Ibn-Rashiq in Al-omdah on the issue of reputation so that the true value of this book is illustrated.