فهرست مطالب دکتر سردار اصلانی

The emergence of Islamic literature can be considered as coinciding with the emergence of Islam; however, the literary theories that have been used based on Islam and as theories of Islamic literature have occurred in the contemporary period. For the first time in India, Abolhassan Nadvi introduced the theory of Islamic literature and held various congresses to invite people to Islamic literature. He also formed the Association for the Relationship of World Islamic Literature. Under his supervision, many activities were carried out in the field of inviting to Islamic literature and supporting the theorists, writers and activists of Islamic literature in this association. Following Abolhassan Nadvi’s  invitation, many writers responded to his request. Some of them theorized in the field of Islamic literature. Among them, five are considered as the main theorists of Islamic literature, which consist of Abul Hassan Nadvi in India; Sayyid Qutb, Muhammad Qutb, and Najib Kilani in Egypt; and Emad al-Din Khalil in Iraq.   

This research has been done using descriptive-analytical and content analysis methods. In it, the statements and statements of the theorists of Islamic literature about Persian language poets and Persian language are discussed. In the meantime, he has relied on the books of Abu al-Hassan Nadvi, Muhammad Qutb, Sayyid Qutb, Najib Kilani, and Emad al-Din Khalil, as the main theorists of Islamic literature. 

What is important to consider is that the theorists whose names have been mentioned, in their theorizing, and to prove Islamic literature, have cited the poetry of Persian and non-Iranian Persian poets. Among the poets who have had the most influence on the theorists of Islamic literature are: Mohammad Iqbal Lahori, Maulana Jalaluddin Mohammad (Rumi), Hafez, Saadi, and some other Iranian poets, and some other poets whose names have merely been mentioned in the researches of these theorists consist of Sanai, Attar Neyshabouri, Khayyam, customary, Iraqi, Ghodsi, etc. It goes without saying that if Najib Kilani, Mohammad Qutb, Sayyid Qutb, and Emad al-Din Khalil speak of Iqbal, his poetry, and his Islamic thought, or if they refer to the poetry of Saadi, Hafez, and other Persian-speaking poets as Islamic literature, all are due to the efforts of the first theorist of Islamic literature in India called Abolhassan Nadvi. Following him, other theorists also benefited from his achievements. In addition, they paid special attention to the literature of Persian speakers and especially Iranian poets. Accordingly, Persian language literature, especially Iranian literature, has had a significant impact on the emergence of theories of Islamic literature.The position and influence of Persian and Persian poets on theorists of Islamic literatureNadvi's acquaintance with Persian literature got him to pay special attention to Iranian literature. Had it not been for his efforts to introduce the Persian language and Islamic literature to Persian poets, other theorists of Islamic literature would have neglected the most important source of Islamic literature. As a result, this is why we see that the amount and volume of dealing with Persian language and literature of Persian language poets in Nadvi is more than other theorists of Islamic literature. Among the theorists, following Nadvi, poets like Najib Kilani and Mohammad Qutb inclined toward Iqbal Lahori’s literature. Emad al-Din Khalil's tendency is towards the poetry of Rumi and Saadi. In the meantime, Hafez has had a great impact on Sayyid Qutb.The influence of Persian poets on theorists of Islamic literatureAfter examining the position of Persian language and literature on theorists of Islamic literature, we examine the influence of the most important Persian language poets on theorists of Islamic literature. Meanwhile, we examine four prominent poets consisting of Mohammad Iqbal Lahori, Maulana Jalaluddin Mohammad, Hafez and Saadi Shirazi.Mohammad Iqbal LahoriIqbal Lahori can be considered the first and most important Persian poet who has had the great impact on the formation of Islamic literature. His acquaintance with Abul Hassan Al-Nadvi and their meetings may be the basis of Nadvi's motivation to invite him to Islamic literature. In addition to the meeting between Nadvi and Mohammad Iqbal, Abolhassan Nadvi's acquaintance with the Persian caused him to become acquainted with the poems and thoughts of Mohammad Iqbal. The more he became acquainted with Iqbal's literature and thoughts, the more he became influenced by Iqbal. In addition to Iqbal's poetry and his Islamic characteristics, another important point about Iqbal that Nadvi pays attention to is the very character of a Muslim writer. He sees this character in Iqbal.Another theorist of Islamic literature, Mohammad Qutb, views Iqbal's poetry as an excellent model of Islamic literature. In his famous book "Islamic Methodology", he introduces his poetry as a successful example in Islamic literature. In reviewing Iqbal's poetry, Mohammad Qutb shows the human and Islamic dimension of his poetry. In addition, the human dimension of his poetry considers him universal, which is rooted in Islamic thought and ideas.Egyptian theorist of Islamic literature Najib Kilani was also influenced by Iqbal's poems. Although he was not familiar with Persian language, Dr. Abdul Wahab Azzam's translations of Iqbal's poems were enough to draw Kilani to Islamic literature. Kilani wrote the book Iqbal al-Sha'ir al-Tha'ir while in prison (for his political activities). Like Nadvi, Kilani admired Iqbal and was influenced by him. Kilani  also appreciates Iqbal on a number of occasions and he acknowledges his influence on his poetry.Emad al-Din Khalil, a theorist of Iraqi Islamic literature, is also influenced by Iqbal in his poems. To the extent that Hafez Abdul Qadir reveals this influence in his review of Emad al-Din Khalil's DivanJalaluddin Muhammad BalkhiAbul Hassan Nadvi mentions Rumi as another example of Muslim writers who has taken steps to enhance Islamic literature, and in his literature he traces the subtle human characteristics such as love, beauty and human worth. Nadvi in the book "Comments on Literature" in a chapter entitled "Literature of love, affection, respect for man and humanity in the poetry of Maulana Jalaluddin Rumi" introduces Maulana and his literature. Rumi's Islamic poetry is mentioned as a beginning to compose human value and dignity. He believes that in a world that does not believe in the value and position of mankind, Rumi echoes the correct Islamic idea in his poetry. He builds a new foundation for Islamic literature on the ruins of pessimistic literature and unpopular poetry of the time. It begins with composing human dignity and introduces human dignity and honor.Emad al-Din Khalil, in his book entitled "New Developments in Islamic Criticism", examines a selection of Rumi's Masnavi. He considers Rumi as an important poet in Islamic literature. In his study, from the very beginning, Rumi's amazing power in illustration and imagination amazes him. In addition, his poetic power and his ability to maintain his commitment to Islam in his poems make him admire Rumi. He believes that he has been able to portray Islamic ideas in the best way throughout his poems.Hafiz ShiraziAmong the theorists of Islamic literature, Seyyed Qutb was more fascinated by Hafez than other theorists. He found himself lost in Hafez's poems. He was looking for something that would enrich Arabic poetry, free it from the influences of Western philosophies, and get acquainted with Islamic thoughts and Islamic literature. He had found all these elements together in Hafez's poetry. He considers Hafez's lyric poems as the savior of Arabic literature from the contemporary crisis, and in addition to saving and inspiring Arabic poetry, Hafez's poetry, according to Sayyid Qutb, instills the spirit of the East in the composition of the Arab world, and frees it from boring Western rationalism.Sa'di ShiraziNadvi speaks of the Indians' attention to reading Saadi's books Golestan and Bustan. He points to the effects of these two books on moral and social education in human beings, in addition to believing that these two books provide life experiences to the audience. Besides Nadvi's acknowledgment of the moral and educational impact of Saadi's works in India, he cites Saadi's poems as a clear example of Islamic literature.

Based on what has been said, it can be concluded that Persian language was considered by theorists of Islamic literature because of its characteristics. It is considered as a central language in all theories of Islamic literature. The global position of Persian literature attracted more attention to it. Moreover, what led the theorists of Islamic literature to pay attention to Iranian literature was the Islamic dimension of the literature of this Islamic land.Additionally, Mohammad Iqbal had the greatest influence on theorists of Islamic literature. However, Iqbal Vandavi himself believes that Iqbal was also influenced by the Iranian poet Maulana Jalaluddin. In the meantime, after Iqbal and Rumi Jalaluddin, Saadi's influence is more due to his two valuable books (Bustan and Golestan). Overall, most of Saadi's influence can be seen in Nadvi. In contrast, Hafez has had the greatest impact on the Egyptian theorist Sayyid Qutb, who was fascinated by him.

"Aqqad" is one of the outstanding poets of "School al-Diwan" with the focus on criticism and literature. Although his poems, especially those about nature, love and imagination, have the characteristics of Romanticism, after entering politics, he began to record political and social events and spoke openly about the sufferings that the colonizers and occupiers had imposed on people. Addressing such an issue is the specific feature of the school of Socialist Realism. Therefore, we decided to examine some aspects of the social situation in Egypt with an analytical descriptive method and find an answer to the following question: how did Aqqad coordinate the signs of the school of Romanticism and features of the school of Socialist Realism? One of the most important results obtained in this research is that, along with the tendency to the school of Romanticism and its well-known features, the poet has taken strong steps towards transformation and building human societies in the shadow of love, friendship and social justice. He called on his compatriots to stand up against the oppressors who paved the way for the warring foreigners, and he also helped deprived and poor people.

Badr Shakir Al-Sayyab displays new techniques in “The Blind Prostitute,” a poem which incorporates different myths and symbols for illustrating a people's suffering, especially the doubly-oppressed women.  In this essay we argue that Al-Sayyab derives some literary materials from Shelley’s poetry, especially his translation into poetical English of Goethe’s lyrical play Faust as well as his “On the Medusa of Leonardo Da Vinci.” What substantiates the idea that Al-Sayyab is influenced by these two works by Shelley is his inspiration by Shelley’s poetry and character generally. The significance of this argument comes from a comparative studies’ approach and the importance of national consciousness. Besides, it sets the boundaries of cultural heritage. Moreover, finding the sources of these influences helps the reader to grasp the profound connotations of the words.   The theoretical framework of the essay is comparative studies. Drawing on insights from the French school of comparative studies, we describe and analyze the themes, images, mythological figurations and symbols in “The Blind Prostitute.” We concluded that though Al-Sayyab has used various literary elements from Shelley’s works, he has created a new poem which is pertinent to the environment and the problems existing at the time in Iraq.

The social critique of literature, which concerns with the literary works is the superstructure and the product of material infrastructure which considers the creative reflection of social reality as the distinguishing feature of literary work. Houshang Gholshiri, Iranian writer dedicated to Toudeh Party, as well as Badr Shaker al-Siyab, young Iraqi poet with tendencies towards the Communist party, have got numerous works that deserve to be investigated from the analytical lens of literary social criticism. First, we shall dedicate some space to a brief overview of social criticism of literature. Then, based upon the Russian comparative school and descriptive-analytical methodology, we shall embark upon analyzing Gholshiri's novel Raei’s Lost Lamb and Al-Sayab's poem "Haffar al-ghobour" from the perspective of literary social criticism. The results indicate that the author and the poet, regardless of the time-space distance and despite differences in personal views and tastes, due to the experience of the same conditions, rely on awakening and class awareness as solutions to the problems that have been proposed. Golshiri also uses the carnavalistic conversation and Siyab, relying on the different layers of modern poetry, in addition to criticizing the capitalist system and its manifestations; Colonialism and exploitation, for example, have caused the problems such as war, individual-social crises, poverty in the lower classes, and the internal tyranny of governments that have kept writers from promising bright futures.

As one of the most prominent branches of social criticism of literature, evolutionary structural critique, developed in the theories of György Lukács and Louisan Goldman, believes that social consciousness and thinking is the creator of a literary work and that the writer merely coheres and organizes this consciousness and thinking. The entirety of a literary work thus reflects on and represents the recurrent social problems under the shadow of social, political, economic statuses and the poet's world views and mindsets. Badr Shaker Al-Sayab (1926-1964), the recent Iraqi poet, joined the Communist Party, mostly adhered to the theories and world views of the party in his works. In this paper, using a descriptive-analytic approach, we analyzed the ode "Al-Momes Al-Amia" based on the evolutionary structural critique in two stages of understanding and interpretation. This paper seeks to provide answers to the following questions: what relation is dominant between the totality of the above-said ode, poet's individual world views and social problems and issues? What problems and issues are reflected in this ode and what is the poet's stance taking to solve the problems? The findings of the study indicate that the entire structure of the story including characters, setting, events, etc., serves to criticize the social problems of Iraqi society during World War II. The poet employs this structure to cohere and unite the insights of Marxism. The occupation of Iraq, despotism, colonialism, corruption, economic, social and individual crises are among problems that the poets invoke to the creation of consciousness, the revolution of the next generation, and religious discourse to solve them.

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.

George Chaccour is a Christian poet who is lovers of Ahl al-Bayt. This love is depicted in some of his works, namely "The Epic of the Prophet "(Malhamat-al-Rasul(PBUH)), "the Epic of Ali"(Malhamat al-Ali (AS)), and "the Epic of Hussein" (Malhamat-al-Hussein(AS)). The book "the Epic of Hussein" was chosen as the corpus of this study. In the poet’s belief, there is a kind of commitment to Lebanon and Palestine, and abhorrence of the old Zionist enemy. This study aims at finding the themes of resistance literature in Chaccour’s poetry, especially the literature of Palestine and Labonan, through an investigation of his Ashura poetry. The features of the movement of Imam Hussein in Chaccour’s poetry are, actually, the same features that he wishes the Palestinians and the Lebanese have. Composing "the Epic of Hussein" and taking the themes of Ashura Movement give him the ability to revive freedom, resistance, dedication, and Fighting against oppression in the youth of Palestine and Lebanon.

Nahjul balagha contains great styles Which attracted the attention of critics and rhetoric scholars from ancient times to the present day. Imam Ali (as ) in this book did not abandon any rhetoric methods so his word is refined with a beautiful and clear language. the present study tries to review priority and tardiness defamiliarization style in the sermons of Nahjul balagha by a descriptive – analytic method. the obtained results show that Imam Ali, did not used priority and tardiness method with the aim of imitating what is customary in Arabic as opposed to its conventional systems , but rather to benefit the interpretation of the inner thoughts and feelings so The rhetorical purposes of this method before him is mot limited to the effort and attention but he paid attention to other intentions as Warning, punishment , encouragement , bow , stating the cause , accelerate the joy in the hearts of the listeners , surprise and. . . . Sometimes two intentions (spiritual and literal ) are used in a sermon which this property represents the indication value in his rhetorical thinking. Interestingly, his intellectual genius has been able to help him to benefit from a defamiliarized text in his mental images.

Life and death as poetic subjects have engaged man’s mind since ancient times. These subjects are considered as important themes in ascetic poetry whereby ascetic poets have tried to discover the truth of life and death. The current study attempts to investigate the phenomenon of life against death in the poems of Abu al Atahiya and Nasir Khosrow in terms of comparative analysis. It is beyond any doubt that life against death is considered as one of the most important pivots of ascetic poetry among pious poets. In their ascetic poems, these two poets have unveiled the concept of life against death. Looking at their poems, one may figure out that Abu al Atahiya was greatly afraid of death in his life, trying to escape it, but he could not possibly do so, and ultimately, he adopted death to advise and preach. Nasir Khosrow, also, wrote about the theme in his ascetic poetry, and believed that it was imminent. In this regard, he drew on religious foundations and recommended readers to take advantage of good deeds and get ready to die.

Subject and its attitudes – which precedence and subservience – are the issues of very important in semantics that manifests in different forms such as subject, character and something similar. Subject''s rank is precedence; because its reason is the first thing comes to mind. Different motivations cause subject''s precedence which the present study surveys them by expressive – analytic method in Nahj Al Balaghah sermons. The results of the present study say that Imam Ali had special attention to subjects in his sermons. Thus he does not only mean attempt and specialty; but also encourage, worship, adoration, bow, humility, pray and etc.

Although Gibran Khalil Gibran and Sohrab Sepehri, an Arab and a Persian writer respectively, were grown up in different situations and cultures with different mentalities, they have some considerable common characteristics. Loneliness is one of the common features significantly reflected in their works. Gibran and Sepehri's status in the contemporary Arabic and Persian literature and their works being studied by many, increases the importance of this comparative work. Thus the main aim of the present study is to investigate the causes of loneliness of these two contemporary writers. The fundamental findings of this study, through a descriptive- analytical method on the source of their loneliness are the effect of family, society, idealism, being affected by Romanticism, mystical thoughts, influenced by some literary figures and failure in love.

Abu Almajd Isfahani" is one of the greatest Iranian poets whose poets are in Arabic language. He was trained in Iran and Iraq (Isfahan and Najaf) and used both cultures. Although he is a great poet, his academic and literary life was not so much studied by academic researchers. So, this research aimed to consider both the literary and academic aspects of his life. The findings of this study show that the main theme of his poetry is Ekhvaniat, he has considered the glory of great people in his poetry; nevertheless, he has not ignored the mean people. Althou his poems are not great in number, their meaning is beautiful and sublime. He concerned with figures of speech in his poetry.

In order to make use of modern methods of teaching in the field of teaching Arabic to non- native Arab speakers، this study employed communicative approach for the teaching of contemporary Arabic literature. Thus، this study aimed at investigating the impact of using communicative approach in teaching contemporary Arabic literature on the speaking ability of Iranian university students of Arabic as a foreign language. In this experimental study، the researchers used test of speaking as an instrument. The participants in this study were 20 intermediate students studying at University of Isfahan. These 20 students were divided equally into two groups، one experimental & one control. The selection of the students was done randomly. In the experimental group، the students were taught according to communicative approach & in the control group، the traditional method was used. A pre–test was given to make sure about the homogeneity of the two groups in their speaking ability. The researchers also re-tested in two phases to monitor the development of communicative ability of the research sample in speaking. Data was analyzed by using T- test. It was found that the two groups had statistically significant differences. These differences can be related to the impact of communicative approach in improving students’ speaking skills.