فهرست مطالب elham maryami

The need to retell the facts of society compels the author to create works that need to retell the facts of society. The author believes in creating works with a social context. Understanding the culture and behavior of individuals leads to understanding the community understanding the culture and behavior of individuals leads to Understanding the community. This article explores the position of Arab women in the traditional society depicted in the novels of Al-Khabaa and Noghrat Al-Dhabaa by the Egyptian writer Miral Al-Tahawi through a descriptive-analytical method.The author seems to have created confusion, humiliation, oppression, and tradition domination, a one-dimensional and often one-sided portrayal of a passive Arab woman in a primitive setting, with the novel's central theme centered on women and the dominance of past popular culture. He may portray a person who submits to the prevailing discourse, and if he seldom rebels, this rebellion will not change or improve his situation in the family and society. Women have no place in the author's society, and female heroes not only do not try to break free from the shackles of tradition, but in the oppression of themselves and women like themselves, they synchronize with the dominant discourse to extinguish the hope for change among female characters

Miral al-Tahawi is an Egyptian immigrant who has been instrumental in bringing feminism to the forefront of Arabic literature through her novels. She has drawn the attention of her readers to the discourse of active heroic women and has advanced the feminist view of women. Choosing female heroes and numerous female characters for her novels — who all live under similar circumstances — she has sought to address the troubled lives of the women of her homeland who have been trapped by past traditions. The world of al-Tahawi’s novels is a mixture of Arab traditions, the failed aspirations of Arab women, and the undeniable identity conflict of women in the modern world. Thus, to elicit an understanding from her novels, one can examine them from the perspective of feminism. The question is to what extent the author devotes her work to women, and, given the dominance of past legacies in the novels, which spectrum of women’s classes in society receives more attention. To understand this, the present article adopts feminist criticism to study motifs such as the implications of women’s despair, poverty, deprivation, and lack of social status in the novels The Tent, Blue Aubergine, and Brooklyn Heights. Employing a descriptive-analytical approach, the article scrutinizes the role of the female body in the condition of the women. It also studies marriage and lovemaking in patriarchal and misogynistic societies and the rebellious efforts of women to achieve better conditions. The results of the study indicate that al-Tahawi does not have an optimistic view of women and that she always links their frustration and despair with their dissatisfaction with their bodies. The protagonists of these novels, who are usually reflections of the author herself, in confronting their patriarchal societies, become rebellious and iconoclastic and demand attention and the right to have high social status.

In periods ofliterary history including contemporary age,we're witness to the presence of the mystic poets in the Arabic literature that with their poems were heralded of wishes, and were the plaintiff of deprivation arose from the social system. Abd El-Hamed El-Deeb is among these poets to be considered. Checking what components caused works and the life of the poet to be called mystic contemporary, and whether his poetry has any adjacency with the pioneers of mystics ignorance period or not, are the most important objectives of this research which comes with the methods of descriptive analytical findings. It seems that unity and speaking of facts in the form of poem pieces, and factors such as the riots on deprivation of financial problems, and lack of social position in class system, self satisfaction, the nostalgia, and exile, the death in the way of forgiveness and freedom, are the basis of this nomenclature is deemed to be. Abd El-Hamed, unlike the ancients hasn't seek to show courage, defiance and remedy implantation, his poetry often puts satirize and mocking the key to his criticism and complaints.

The work Fi Darub Alsabaein by Sayyed Mohammad Hossein Fadl- allah has dedidated a superiority and importance to itself applying classic and new odes with a mystical and emotional language for visiting God and a deep thinking about what has been obtained during the life. What has worked in transferring the poet's message is form and structure of the odes. Structuralism is an effort to discover new signs and to understand inner relations of the work. In this study we aim to investigate existing bases related to structuralist criticism in several odes of the Divan in addition to offering a description of Allama's life, his poetic talent and introducing the Divan. For this reason we focus on two linguistic layers of the poem; outside layer is same poetic rhythm and rhyme, phonetic, verbal and synthactic structures and median layer is poetic images, sign and symble which have been explained with examples. In this study, we try to consider a kind of union between structure and content of the work and to offer a more accurate understanding and perception of its poems and their messages.

Mohammad TaghiBahar and Hafiz Ibrahim are the most famous poets of Iran and Egypt whose poetry is loved and appreciated by most readers. They liked their countries and their dearest wishes were to see the freedom of their country and the glory of their people.It was a cause of great sorrow and pain for them to see their country in the hands of tyranny and foreign governments.Therefore, they tried to compose poems that convey messages to both the public and the elites. This article is an attempt to show the patriotism of Bahar and Hafiz Ibrahimin their poems and to compare the views of the two poets. Moreover, it is shown that despite their different nationality, languages,religious beliefs and culture they are all the same in love with their country and they hate any foreign domination.

In the world literature، both Persian and Arabic literature with much in common can have an important role in comparative research. Wisdom or rationalism and in more beautiful words، motto، is one of these common and comparable ways. Emra-Ol-Gheys-Al Kennedy، the pre-eminent of Arab belletrist، is placed on one side of the balance of this analogy، and Rudaki Samarkandi، known as Adam-O-Shshoara، i. e. the originator of Persian poetry، is located on the other side. Emra-Ol- Gheys، has implemented windows of the wisdom in his poems with the help of nature and teachings of the past and life experience of Jaheli epoch; and Rudaki also has come into poetry with the same mentioned concepts، but with a more important treasure in hand، namely Islam which is the source of insight and wisdom.