رضا افخمی عقدا

The act of apology is one of the most important linguistic elements which is influenced greatly by social and cultural conditions. Regardless of the scale of the society, each person performs the act of apology while using particular interpretations or speech acts with respect to the following factors: age, gender, social status, etc. The present research aims to investigate the methods of expressing apologies in Arabic from the perspective of social linguistics. The study is both qualitative and quantitative. The data collected by Dialogue Completion Test (DCT) consists of 150 Arab native speakers of equally divided genders. The questionnaire consists of ten situations in which each person needs to apologize to the other person during his/her life. Also, it should be noted that the variables of the questionnaire are adaptable with respect to the cultures of each society.Arab native speakers were asked to carefully read the questionnaire and imagine themselves in various situations so that they select one or more propositions as their reaction to the situations. The first situation put the person in a moment when he/she has not been able to participate in an invited meeting or party. The frequent responses provided by the participants in such situations have been the profuse act of apology along with persistent justification while requesting the comprehension of the justification and forgiveness from the other side. The second situation puts a person in a moment when he/she is rejecting his friend’s request of borrowing a car by lying that the car is broken but the friend sees through the lie and the person needs to apologize for it. The most frequent form of apologizing for this situation has been the insistent justification. In the third situation, a person imagines that he/she has borrowed a book from his/her friend but the book is torn apart out of carelessness. In this situation, the person has accepted the mistake and proposed compensation. In the next situation, the person has eaten an afternoon brunch to later understand the fact that it belonged to another member of the family. Justification has been the most frequent reaction in this situation. The fifth situation pictures a scene in which a person has arrived late for a meeting with his friend and has put his friend into a long waiting. The most frequent response for such situations has been the profuse act of apology along with justification. In the sixth situation, a person imagines a moment in which one of his/her friends or a member of his/her family asks him/her to buy something but he/she mistakenly buys something else. As such, his/her friend suffers from a loss of money. Simple apologizing, accepting the mistake, and offering compensation for the loss of money have been the most frequent forms of apologizing in such a situation. In the seventh situation, the person imagines having forgotten his/her brother or sister’s birthday while other members of the family have bought a present for the brother or sister. In this case, the brother or sister is really angry over this mistake and the person needs to apologize to the brother or sister. The most frequent expression of apology used in this situation has been to profusely apologize and justify the reason for forgetting the date of the birthday. The eighth situation is the moment when a person is sitting in a ceremony backbiting another while the other person appears and hears the backbiting; therefore, the one who has backbitten needs to apologize to the other person. Again, the most frequent form of apology used in this situation has been to profusely apologize and justify the reason for backbiting. The ninth situation imagines a person who unwittingly hit a valuable vase and causes it to break. Along the same line, the most frequent form of apology used in this situation has been to profusely apologize and bring justification for it. Finally, in the tenth situation, two friends or colleagues are in the middle of a big fight when one loses the end of the rope and says unpleasant words to the other person without any ulterior motive; though the person gets regretful and tries to apologize to the other person. The most frequent form of apology used in this situation has been to profusely apologize to the other person while bringing justification and taking responsibility for the impolite act.Analysis of the results shows that Arab native speakers combine methods when they need to apologize in various situations. For example, they combine keeping their respect and friendships with another person while decreasing the created anger and fury. Moreover, they tend to use verbal apologies which are also more found among women. Women are also more like to justify their mistakes and take responsibility for their actions, though this needs to be noted that men have openly criticized the other side or defied any sort of responsibility over the action which shows their tendency toward power, dominancy, and the maintenance of social status.

Cohesion is an organic link between the components of a text that turns it into a discourse.This theory was first proposed by Halliday and Hassan in 1976.From the point of view of these two linguists reference, omission, replacement, conjunctions and lexical coherence are the factors that create coherence.lexical coherence includes two types: repetition and homogeneity.repetition of a word in verbal and semantic forms, in addition to creating a connection between the sentences of a text, causes to standout that word in the text.This article has been done by descriptive_analytical method with the aim of investigating the function of the cohesive factor of repetition in creating a link in the text of "Aljazie va Aldarawish" novel and highlighting its subject.After data analysis it was found that using the element of repetition - 2.505 cohesive nodes-the author has expressed his ideology while creating a strong connection between words and meanings. The high frequency of direct repetition of the central vocabulary of the novel collection and each part of it focuses on the main theme of Algeria and Islam and sub-themes not east and west, and the withdrawal of repatriated immigrants for the novel.And partial repetition, synonyms and pseudo-synonyms in the next order,highlighted the author's power in using multiple words,that are effective in understanding the discourse of the novel. The role of vocabulary in the emergence of novel discourse is faint.

 In the importance of traditional medicine texts in libraries, several manuscripts are found with the same structure and text related to an effect. Two versions of this manuscript, under the titles of "Al-Kafi fi Al-Teb" and "Al-Kefaye fi Elm Al-Teb", which briefly "Al-Kefaye", were also referred to in the early sources of it to "Al-Qanon al-Saghir" and attributed to "Ibn Mandevaih". There are other versions of this work entitled "Al-Qanon al-Saghir" attributed to "Ibn Sina" and this is unlikely that the version is quite similar, belonging to two authors, so it is necessary to investigate the subject and it is determined by the writer of the work, who is.

 The purpose of this paper is to explain the truth, whether it belongs to "Ibn Mandevaih", or "Ibn Sina" or any separate book.

Ethical Considerations:

 In the current research, have been observed the ethical aspects of library study, including the authenticity of texts, honesty and trustworthiness.

 In historical documentation, a kind of dichotomy and in general, "Al-Qanon al-Saghir" was attributed to'Ibn Mandevaih' in early works and to "Ibn Sina" in later works. The similarity and matching of the versions in structural and content surveys is so much that each one cannot be considered as a separate book, but all of a book with different titles and belongs to a writer. In some issues between the votes of "Ibn Sina", if he seens in his authors, there is a difference or contradiction with what is presented in the versions of the study?

 The study of historical documentation, content analysis and structural text indicates that the book "Al-Kafi fi-Teb" or "Alkefaye" belongs to "Ibn Mandevaih", which, according to two comprehensive and complete characteristics and its small volume, to "al-Qanon al-Saghir" in contrast, "al-Qanon fi Teb", Ibn Sina, which has been widely addressed by medicine. This naming has caused the sputum, which is the same "Al-Qanon" of Ibn Sina, which he wrote briefly.

Literary discourse is one of the contemporary doctrines of criticism that tries to open a new window for understanding literary texts and reveal the hidden beauties of texts through the analysis of literary words and their effects on arousing the emotions of the audience. One of the most important masterpieces of the Jahili poet, Imru al-Qais, alongside his Hanging Poem (معلقه (is "Ala um Sabah…" (… صباحا عم اال ,(which has attracted the attention of many critics since ancient times. This study tried to analyze the effects of the social and temporal factors of the society that the poet lives in, on his discourse. The analysis of linguistic structures of the poem shows that social and cultural factors have consciously or unconsciously influenced the poet's discourse. Moreover, investigating the music of the ode and the syntactic and rhetorical structures shows that the creation of various images in addition to creating literary beauties in the ode have had a great impact on conveying the dominant ideas of the poet and attracting the audience.

In the midst of the written legacy of the past, we sometimes come across valuable copies that have been left unknown and neglected for some reason.One of these works is the manuscript of "Jame Al-Loghat" by Mullah Mohammad Jafar Nodushani, of which only a unique copy is in the author's own handwriting.He completed this three-volume dictionary in 1258 AH, during the reign of Mohammad Shah Qajar.This dictionary is a kind of bilingual dictionary that has been translated from Arabic to Persian based on "Sahah" and "Qamoos" and using other dictionaries.In compiling this dictionary, in contrast to Arabic words, the author has mentioned its Persian meanings, which is on his own, and among these bilingual synonyms, pure Persian words can also be seen, which is one of the key values of this dictionary and is one of Through them, one can know the original Persian dialects and words. The present study, with an analytical-descriptive method, examines the written, structural and linguistic features of this version and then expresses its slips and values. One of the important features of this book is the use of simple, short sentences, avoiding confusing and elusive language, and avoiding rhetoric and homework. It is valuable in terms of Persian equivalents for Arabic words.

Literary style reflects the individual characteristics such as taste, mood, personal, and literary convictions. One of the approaches of literary style is known as individual stylistic that is considers the relationship between text and feedback among the audience, explores the psychological, social and linguistic reasons and motivations that is effective in selecting and exposing linguistic structures in text. This research analyzed and described personal style in "Bilal Habashi" by "Ali Foda". The importance of this study lies in the study of the role of the internal and external factors of the poet's life in determining his literary style as well as its manifestation in his language structures. The study aimed to pave the way for other researchers of individual style. The results showed that Ali Foda in this poem imagines himself as suffering character Bilal Habashi. In this field, by relying on practical components in determining the individual style, he made poem heavy musical by using a lot of nasal consonants, selecting rhymes ending in the long vowels, and alignments that according to their internal states. Applying present verb indicates his dramatic revolutionary and reformist goals. His individual style is highlighted by adapting ideological vocabulary and interpretation that fits into the concept of sadness, frustration, rebellion, and resistance. His style is implicit and through beautiful metaphors in this poem, except one, the rest of implicit metaphors and sarcastic kennings stated.

intertextuality is one of the important topics in literary criticism, a theory in order to read the literary text more deeply and achieve its unspoken. According to this theory, any text, consciously or unconsciously, is the birth and re-reading of pre- or contemporary texts. The Holy Quran is one of the texts with which the poems of many poets have been linked; One of these poets is the famous poet of the Umayyad era, who has used Qur'anic interpretations and concepts in his poems in a very artistic and creative way and has made his poems extremely attractive and effective. The present study aims to explain the types of Quranic intertextual examples by Akhtal by analytical – descriptive method to analyze the types of intertextual relationships in the poems extracted from him with the Quran. Review of Akhtal poems prove that sometimes he uses the content or meaning of a verse or verses from the Holy Quran as his source of inspiration, and sometimes he uses Quranic verses in the structure of sentences and music of verses, and sometimes he refers to Quranic stories to his literary work as an attribute of holiness and permanence.

In literature, Reminiscence nostalgia or homesickness is actually the poetic regrets that the poets talk about for a sense of nostalgia or regret over things or those who have already been lost for any possible reasons (Mousavi et al., 1391). This process, which is rooted in psychology, is said to be a form of writing, which the poet or author applies in his own work in order to remember the memories of the past with the grief and pain or describes what he his has lost. Usually the memories of the homesickness or reminiscence encompasses a wide area which includes the memories of relatives, neighbors, childhood land, the past prominent values and everything that makes the poet to regret about losing it.One of the Arab poets, whose poems make a significant contribution to reflecting the feeling of homesickness, is the contemporary poet “Nazar Ghabbani”. In this paper, the authors tried to reveal the process of "homesickness" in his poems after analyzing the poet's poetry. The purpose of this study is to uncover some of the unknown aspects of Nazar Ghabbani 's poetry, including his attention to Arab lands and his childhood. We aim to fade the suspension that all his poems are related to the love and women exclusively, and the role of grim themes and poetry containing homesickness in various forms is also expressed in the excellence of his poem, which seems to be necessary. In this research, the following questions have been answered.-How has the content of  "homesickness" or "Reminiscence" revealed themselves  in the poems of "Nazar Ghabbani"?-What are the factors leading to the formation of  homesickness in Nazar Ghabbani and its manifestation in the poems of this poet?

This study is based on the descriptive-analytical method and the library resources. The authors initially devoted their work to the definition and the description of the “homesickness” or “Reminiscence” and its factors and its types. Also, in the rest of this paper, we present Nazar Ghabbani’s biography and then, consider the social and political life of him from the "homesickness" perspective.For this goal, the poems of the poet were repeatedly studied and with considering the theoretical foundations of the research, the samples of poems and the various examples of homesickness were extracted from Nazar Ghabbani’s poems. In addition, its main reasons have been analyzed.

After reviewing the Nazar Ghabbani’s poems, five aspects of the manifestation of “nostalgia” or “Reminiscence” were identified in his poems, including nostalgia for his homeland”, “nostalgia for his childhood, “Mom’s grief’s Reminiscent”, “the reminiscence of failure in the society” and “ the reminiscent of losing ideal society” which are discussed below. In order to investigate the manifestation of nostalgia for this poem, “Nazar Ghabbani”, we should mention that, in one of his works “Al-Dameshghiat”, he felt intensively dependent on one of the Arab cities, and the intensity of his feeling was expressed as Mother. He considers himself to be descended (the birth) of these cities, and it seems that his metaphor of Arab cities to Mother was the expression of his anguish (distress) for his homeland and reunion.One of the manifestations of homesickness is the return to his childhood and the memories of those times. In one of his poems, Nazar Ghabbani, recounts the natural beauty of his hometown in his childhood. And perhaps it can be said that seeing plenty of these phenomena in those days and living in an environment full of these beauties and blessings has left such a pleasant effect on his memory, which, after many years, is also one of the most important factors in provoking the poet's nostalgia.He also had a hard and intensive homesickness for his wife and in one of his poems; he used the metaphor for describing his love. He resembled his feeling and his children’s feeling to trembling of the leaves of the trees and then he resembled it  to a feather which is exposed to the rain. And at the end, with the phrase "the sweetest home" addressed to his deceased wife, he would like to point out that even the Arab homeland, with all his popularity with the poet, cannot stop the moment of grief resulting from the death of his wife. Among the issues that raised the regret of Nazar Ghabbani is that he did not have the right to express his thoughts, which made him so annoyed. Moreover, he felt saddened because he could not perform his intellectual and guiding role.In many cases, the sadness of the poet is due to the social problems which were made by politicians who did not have enough knowledge. One thing that caused more grief for Nazar Ghabbani about the homesickness and the separation of ideal land was related to a stifling situation and the coercion of tyrant on his land. Because the people were harnessed by the security officials strictly, they did not have the right to do the slightest manipulation in their lives, and Nazar Ghabbani was very sad about this.

One of the dominant features of most of Nazar Ghabbani’s poems is a feeling of nostalgia and regret, either an anguish for the past events, or for events that had to occur at the time of poet for his country and his countrymen, but never occurred. All of this caused the deep feeling of deep sadness in the poet's soul and made him to write poems with the theme of grief and regret. These poems, known as reminiscent of the poet, have a special place in the Nizar’s book. In an special classification, we can distinguish the most important manifestation of reminiscence in five parts: away from homeland, childhood, wife’s death, a social failure and loss of ideal society.  The most important and efficient factors in manifestation of Nazar Ghabbani’s poems is about homesickness; we can express the wife’s death, being away from homeland, reviewing the childhood memories, seeing the problems and existence of the anarchy in the society including the intolerance of tyrant’s oppression against the people and interference in their lives and also the great grief for people’s silence against the injustice.

Breaches are among the most important poetic texts in the Umayyad period in Shamat. In a book titled, "Breaches of Jirir and Al-Akhtal", Abu Muhammad has been collecting the narrations of these two poets, and Al-Ab Antoan Salehani Aliasuee has described it in recent decades. Jarir’s and Akhtal’s Naqaez have taken advantage of some main themes. Some of these themes are more highlighted and some of them are less paid attention to, but in all of them Breaches have been applied.This research has been conducted with the aim of investigating the content of common elements and themes in the poetry of Jarir and Akhtal, and by analytical-descriptive method, by investigating over 840 couplets in the form of 200 odes, it has been found that tribal prejudices, descent and lineage, Ayyam Al Aarab(Arab Days) ,politics, woman and religion are among the most important and fundamental ideas in Breaches of Jarir and Akhtal that are considered by both poets.

Personality is one of the approaches to the critique of psychology, which in the twentieth century has entered a new field of literature. In this way, the critic, based on the principles of psychology, explores the psychological depths and creator's personality of literary work through his works. One of the important theories of personality recognition in the modern psychology of the "Eneagram" theory is that by using it, one can recall the type of personality brigade of each person among the nine types of this pattern. The present research is descriptive-analytic in order to identify the personality type of Urwah in his poems and reflect his personality type in his poems and introduce the factors influencing the formation of the character of Urwah. It seems that the characteristics of the behavior of Urwah are more in line with the characteristics of Assyrian type 2 and his personality brigade, in the form of a humane, compassionate, self-sacrificing, gracious, and helping the poor and the oppressed, However, the stimulus of such behaviors is the attempt to overcome the pain of restraint caused by the injustice and inequality of the individual and his social life, and his humanitarian behaviors and behaviors more in proving himself to society and attracting attention. Confirmation of others.

Contradiction, as a literary instrument with all its forms, causes the attraction, influence and beauty of the texts, and consequently, the astonishment of the reader. It is based on the contrast and differences between the literal meaning and real meaning of the words and expressions. In most cases, discovering the contradictory meaning is due to intensive mental effort and deep thinking in order to understand the contradiction between the literal meaning and the their covert and ambiguous meaning. This study is therefore based on the a descriptive and qualitative analysis of the contents of the odes of the contemporary Palestinian poet, “Ali Fodeh” (1946-1982), along with the use of library sources with the aim of studying verbal and imagery samples of contradiction in his works and analyzing the way this method has been used in his works. This results of the study revealed that he has used mockery, contradiction and denial as the verbal contradictions and change, surprise and roles as the subcategories of imagery contradiction. Moreover, his aim in using this technique was to express the contradictions and conflicts of the society which lead to the hopelessness, the surprise and the poet's grudge in pursuit of his reformist goals.

Alienation is one of the most important issues for the contemporary human. Alienation dates back to the mankind creation. Researchers of different fields have presented numerous interpretations for it. In the current century, psychology and sociology have different approaches to alienation. R.K Merton (1910-2003) was an American sociologist that studied alienation in the matrix of social abnormalities. His theory is known as ‘the end-means theory’. On the basis of this theory, Mozafar Navab, an Iraqi contemporary poet, may be claimed to have been somewhat alienated from his society, i.e. both the government and the people, in terms of his approach for reaching his goals. This paper aims to study the following three issues using a descriptive–analysis method 1) Navab’s personality according to Merton’s personality types, 2) the most important tools to overcome his alienation, and 3) the impact of end and means on the idioms and words in his ode. The obtained results clarify that the poet has a nonconformist personality. Also, he believes that social structures are not efficient enough for him to reach his goal. Thus, he wants to use rebellion as an approach against governments which use such means as censorship, demagoguery, and so on to save their domination over Arab nations. The high frequency of informative and subjunctive statements is the prominent feature of his ode. Moreover, the marked words such as, bullet, fire, blood, greif, Hossain, Khaled Eslambooli, emphasize the poet’s nonconformist thoughts against the society and government, along with his revolutionary ideas.

A new approach in literary studies that has attracted the attention of many critics and researchers is semiotics, or the analysis of signs and codes in literary texts. Semiotics is applied to the study of different sign systems such as languages, images and symbolic situations. Codes are one of the fundamental concepts of semiotics that serve as a framework within which signs find a meaning. Since literature is in close relationship with human sciences, literary critics have had the benefits of semiotic methods in interpretation of texts. Semiotic research of codes has not been done on Arabic poems. Therefore, due to the necessity in this regard, the present study, which is qualitative and descriptive in nature, uses library resources to aim at the semiotics language codes of the poem "Odat Sinbad" and to explore the degree of correspondence between those codes and the poet’s living conditions as well as their role in the cohesion of his poems. It is found that the poet’s psychological character is embodied in the linguistic and mythical codes of the narrative writing. In addition, the literary entity of the poem is indebted to its aesthetic codes.

Alienation in the modern age is a significant phenomenon, that seeks political, social, ethical being is on human; thus, affected by such circumstances the literary nature, takes suspicious and loses its soothing effect; so in the present age alienation dominate poet’s work. This article will identify and evaluate all types of alienation in the poetry of Ali Fouda (1946 - 1982 AD)the contemporary Palestinian poet.The final results investigating his poems werethe representation of different kinds of alienation including: social, political, ethical, psychological alienation, alienation from friends, time, location, literature and emotion.To overcome this feelings, various mechanisms, such as the use of terms indicating poverty and alienation, using the element of dialogue to resort to manifestations of nature, including animals and plants, addressing the mother to express her passion for the past and humility and softness in some cases, violence and harsh, in some cases.It is worth noting that these results were to examine Ali Fouda Divan and extracting samples of its poetry, based on the description.

During the 20th century, the inroad of colonizers and their agents in most countries, especially Arabian countries from economic, cultural and economic perspectives led their scientists, thinkers, and poets to make their utmost effort to counter the colonizers and enlighten the people. Making use of ancient legends is among the ways most poets including Badr Shakir Al sayyab have chosen to reach their political objectives. In addition to a parallel application and in line with the legend stream, this Iraqi poet has made novel attempts to avoid the norms and have an inverse use of legend. In this study, Sayyab’s aversion of the norms, reasons and motivations of his parallel and inverse use of seven trips of Sinbad myth have been investigated using a descriptive-analytic approach in line with some of his poems. Our findings indicate that Sinbad is the symbol of the poet, as Sayyab travels to different countries in pursuit of possible cure so as to get rid of his disease. In contrast to the amazing and successful travels of Sinbad, there are no signs of any personal, social and political recovery of Sayyab’s disease which could be considered as an achievement. All of his efforts to find remedy turns out to be utterly fruitless. In fact, any trip incongruent with the stream of Thousand and One Nights story can provide grounds for a bitter failure.

Within the theory of intertextuality, we can notice the existence of some poetic texts in the Umayyad period that paid unparalleled attention to religious texts especially the Holy Quran. Among such texts is Naghayez Jarir va al-Akhtal that was compiled by Abu Tammam in his book under the title of Naghayez Jarir va al-Akhtal. The present descriptive-analytical study aimed at analyzing different types of intertextuality relationships in more than 840 couplets in the form of 20 odes (inclusive of all poems in Naghayez). The results indicated that the Quranic intertextuality relationships in Naghayez Jarir va al-Akhtal have consciously occurred in the form of ijtirar, imtisas and havar (conversation) and the influence of the Quran on the two poets was mostly confined to Quranic terms and expressions, while Jarir leads al-Akhtal.

Psychological criticism of art works, analysis of literature texts and their characters were getting important among the different approaches of critique in 20th century, according to the psychology. Between all of the personality theories, Alfred Adler’s individual psychology theory has a significant importance because he though – unlike Freud – that human behaviors are results from social factors, not sexual instinct. Also he believed that the tendency to perfectionism and progress are innate in individual.
According to the description of Antara personality, his character has a rich capacity to a psychological study. In this study, personality of Antara (With respect to his capacity), through Adler theory, was discussed via descriptive – analytical method of his poems.
It can be concluded that Antara didn’t focus on his bravery, munificence and warfare because of his inferiority complex, but because of inferiority complex of human being related to its natural inability from the beginning of its birth. Antara and his poems were seeking for perfection, honor, sublimity and eminence. In other word life style that he choosed for him, was because of all these ultimate.

One common issue in literary criticism is the way spiritual concerns of a writer is reflected in his/her work. Since literary texts borrow their nature from human soul, they can be affected by the mental condition of their writers. This mutual relationship is a fact of all periods and literary tradition of the whole world. This article intends to show the sense of inferiority in 'Antarah ibn Shaddad' character and how this feeling is reflected in all aspects of his character.
Theoretical Framework
Definition of the sense of inferiority: Inferiority is a phenomenon most of people are involved with. It has both negative and positive aspects. The origin should be sought in a failure that faces the desire to superiority (Mansoor, 1990, 13). In the first step, family environment plays a negative role (ibid, 17). This feeling takes formin the childhood. There are two sources for this feeling inside a person; one is organic and the other is neglect (Schulz, 1998, 139).
Knowing 'Antarah ibn Shaddad'
He was an Arab warrior, horse rider and poet, who was born in the "Najd" in the year 525 AD. His mother, Zibieh and an Ethiopian slave girl, grew him up. Since he was the son of a slave, he was also known as a slave (Fakhori, 1986, 204 and 205). Some believe that his father's name was Shaddad while others name him Amru Ibne Shaddad. It was only when Antarah supported "Bani Ays" tribe against the attack of their enemies that his father confessed that Antarah was his son (Esfahani, Bita, 239/8). Although, he defended the tribe in wars by his own courage, he was always contempted by his community (Badavi, 1988, 281).
This is a descriptive-analytical research, which describes the life of Antarah ibn Shaddad together with the most important symptoms of inferiority collected from psychological resources. The symptoms of this feeling are demonstrated by using the collection of his own poems.
According to the findings, the analysis of the works and poems of previous poets is effective via new sciences, and this can help us gain a better understanding of old literature. By investigating the poems of Antarah and testing the feasibility of Adler's principles of psychology in his poems, it is determined that many inferiority signs are manifest in his character. Antarah's feeling of inferiority is reflected in characteristics such as pride, altruism, revenge, the desire to be seen etc. This feeling was the provoking force of Antarah's behaviors, and it was the same sense of superiority which was the driving force behind his major behaviors and distinguished his character from those of others. What was a final goal of war and love for other poets was an instrument for him to get to his own goals, including going to war and writing poems. From his perspective, love was a means for proving the positive sides of his character and for overcoming the sense of inferiority. Given the meaning of his poems, this feeling never turned to a sort of inferiority complex for him.

Children’s literature is a new branch of worldwide literature which was first founded in Europe and then spread across the rest of the world including Arabic countries. The human urgent need for education from the time of birth and its inevitable role in the upheavals of any society at different erashave led to the emergence of different intellectuals in the literature of various nationalities who could perceive the significance of children’s literature and created works to enhance their own country’s development . Reja Ali Hovileh is a contemporary Arab writer who created the work “Kan-ma-kan .Hekayat-men-blad sham” and found himself among the children literature writers . Hethen wrote the book “Donya-al-asrar”. The present research is to identify the novelistic elements in this work and their effects on training children’s minds.It aims to find out personal and social requirements of children so as to be able to address them. The research is descriptive- analytic which has used library-electronic resources.The findings show that Reja, observing the criteria for novelistic techniques, has tried to communicate with children and draw them to the story adopting a simple and eloquent style. Accordingly, this helps them to have a better understanding of their surroundings and develop the necessary skills in life. Apart from gaining ethical,social and religious values , they can integrate such values in themselves.

The Palestine’s resistance literature, along with its failure in 1948, has come into a new level. Omar Aburish (1908-1990), the Syria’s resistance poet, is one of those poets who has composed most of his poems on defending Palestine, and has paid particular attention to martyr and martyrdom. The purpose of this study is to survey the characteristics of Palestinian martyrs in Aburishe’s poetry and the poet’s symbolization of the Palestinian martyrs regarding the two timely special periods in Palestine, i.e. 1948 and 1967. It is found by the descriptive-analytic approach that the martyrs are embellished with the human fair traits such as reproaching the world, protecting the glory of the homeland, being devoted and ready to be sacrificed, enlightened, and aware of the time’s issues. Due to the time’s requirements and events, Aburishe represents these concepts through three different symbols. First, martyr is the symbol of Palestinian youth who is martyred to hoist his country’s flag. Second, martyr is the symbol of society’s leader and headman who fights along with the Palestinian people, and is martyred. Third, martyr is the symbol of every Palestinian who is never frightened by the enemy’s power and is not infatuated with it compassion, pathos, and superficial kindness and love, and fights it until death.

Maqamat of Badi Al- Zaman is the most valuble Arab old works, that it could pay attention rapidly literary men and even public people, because of Badi Al- Zaman be able to use with own rare creativity and intelligence for the first time alot story elements such as characte, event, plot, scene, dialogue, realty-view. Character and characterize is the basic story elements in Maqamat and communicative between another story elements, that in Maqamat like another short stories had Taken two direct and indirect ways. With regard to get result the aspect of Maqamat characteristics and amount skills success of Badi Al- Zaman who is help from group of people his contemporary, could have shown realty, until to make reder accept character, like what are know in Maqamat. These characters is not complex creatures that reader break up their relation with reality and not simply and unilateral that who was to predict all of act and behavior and their talk comfortable. Badi Al- Zaman to get so success said concrete example of actions, behavior and characteristics speed in different ranks in this work. Which after about 10 century, no one could be created such as “Isa Ibn-e- Hosham” and hero such as “Abo Alfath Eskandari”.

The Ashoora and its corollaries, as soon as the event occurred, turned into dominant motifs in the Shiite ritual poetry. Sharif Morteza, one of the Abbasid Shiite thinkers and poets, has portrayed the different aspects of this crucial event in his poetry. Employing a descriptive-analytic method and selecting a number of his poems on the Ashoora, this study attempts to analyze the content and motifs of Seyed Morteza's poems as well as elaborate on their rhetorical and literary aspects. A close investigation of Seyed Morteza’s poetry indicates that his Ashoora poems not only convey the ethos of the Ashoora and evoke the audience’s emotions, but also underline Shiite principles such as the leadership-status of the Holy Prophet’s Family (Ahl al-Bayt), the position of the Ashoora in history, particularly the history of Islam, the causes of the catastrophe, the oppressed rights of Ahl al-Bayt, and the true legacy of Imam Hossein and Ahl al-Bayt’s religious leadership (Imamah).