جستجوی مقالات مرتبط با کلیدواژه "arab" در نشریات گروه "ادبیات و زبان ها"

"Cities of Salt" by Abdul Rahman Munif, which is about the confrontation between the Arabs and the West over the discovery of oil, deals with Arab and Western other's cultural patterns from opposite perspectives. Due to the prominent role of cultural patterns in the direction of relations between nations and the need for a proper understanding of cultural patterns to achieve conscious social and human change, as well as the vital role of literature in expressing cultural patterns, this article has tried to examine two important issues: the western position against implicit Arab cultural patterns and the contexts that have led to the acceptance or rejection of these cultural patterns. The research method of this article is cultural critical analysis. It can be mentioned that the western figures tried to explain the implicit cultural patterns of Arabs, but they were in the trap of not knowing the background of these patterns and they have tried to interpret Arabic patterns based on most of their experiences. The use of Arab cultural patterns by Westerners in order to experimentally gain acceptance in Arabic and achieve their own political interests is one of the other findings of this research.

Music plays a prominent role in contemporary poetry's structure and arouses the emotions of the audience while enhancing the beauty of the verses. The undeniable connection between poetry and music is evident because the beauty and longevity of any poem depend on its utilization of music. With that in mind, Mahmoud Darvish and Qahar Aasi are among the poets who have shown special attention to this aesthetic element. In Darvish’s poems, there is an epic spirit, which characterizes as a guard/ weapon to protect the land of Palestine. Similarly, Aasi's recent poem, "From the Fire and the Silk", shows his patriotic spirit. Both of these poets have tried to integrate music in their poems to deliver the message to their audience in a more beautiful and attractive way. The current research examines the element of music in Mahmoud Darvish's poetry collection, "Almond Blossoms and Beyond", and Qahar Aasi’s collection "From the Fire and the Silk". Using a descriptive-analytical approach and precise statistical analysis of selected poems from both poets, the investigations indicate that they share common themes in their poetry, but the authors seek to illuminate the method of employing music in the poetry of these two poets and the harmony between music and its content. The results demonstrate differences in the utilization of music and its relationship with the content and subject matter of the poetry by the two poets. However, the connection between music, content, emotions, and thoughts is a matter that can always be observed in their poetry.

The story of "Arab and the jugs of Water" is one of the stories which have been published in Masnavi of Mawlānā and MusibatNama of Attar. This story has been studied from various angles such as social, mystical, ethical teachings, etc. In this regard, the analysis of this subject has been studied from the perspective of personality psychology with the approach of humanism based on the theory of Abraham Mazlou(1908-1970). The general plot of the story is about a dialog between an Arab and his wife by which their personalities are showed and analyzed.Which is the stage of perfection from the viewpoint of the mystics. The article tries to answer this question Are material needs affecting the mood of people And has man been able to attain perfection by disregarding material things? And finally, it can be seen how the Arab woman with tricks and anger and engagement with worldly appearances and material in the very early stages of the material needs remained, and no progress was made in his life, but the Arabs died with Patience and disregard for materiality reaches the peak of self-actualization, which is the stage of perfection from the viewpoint of the mystics.

Despite of being a small religious sect, the Mandaeans, in the period of the rise and spread of Christianity or after the rise of Islam, especially after emerging of Arab and Islamic civilization during the Abbasid period, in the development of spiritual and intellectual life in Mesopotamia and the lands where They did, they played a prominent role, and among them brilliant scientific personalities made a great contribution to the promotion of Arab and Islamic civilization. Unfortunately, in spite of mentioning the religion of some other writers of their time, the historians have limited themselves to the biography and mention of their literature and sciences, without mentioning their religion; but this is acceptable because of the Mandaeans' insistence on keeping secret or the fear of announcing their religion or the lack of transparency in the philosophy of this religion. The findings of the present article show that there were Mandaeans personalities who had a valuable contribution to Islamic civilization and culture, and some of them became Muslims later, which were not addressed in previous research. The study seeks to find the influence and role of the intellectuals of this religious sect in promoting different cultures and sciences and ethics for the development of spiritual and intellectual life in the lands of their residence through descriptive – analytical and library methods in collecting data.

The buried remains of the ruins of Sar-Mashhad represent a great city that belonged to the Sassanian-Islamic era. In 1979, Whitcomb succeeded in identifying the ruins of the ancient city ofGhandijan in the south of Kazeroon and the historic route of Shiraz to Tawwaj. Today, it is definitely clear that Ghandijan is the same as Sar-Mashhad, which is 84km. south of Kazeroon. Considering the remains of the ancient site, it seems that this city had thrived during the Sassanid era, at the beginning of the Islamic era, and during the second and third centuries, but was emptied during the seventh and eight centuries. The purpose of this article is to provide another interpretation of the mint mark GWDAN on a number of Arab-Sassanian coins dating back to the reign of Calipha Umar ibnUbayd Allah ibnM’mar.. However, if this mint mark instead signifies GNDAN, then it would correspond to the ancient city of Ghandijan according to linguistic and archaeological evidences, which is located in the Pars province near the city of Tawwaj.

Here I want to introduce Iranian celebrities in Arabic literatures. In order to achieve this purpose, I study periods of literature history and finally it was found that Iranian contribution in formation of Arabic literature was impressive. By entrance of Islam to Iran, many followers turned to it. And the association of Arabs and Iranian people caused the mutual influence on both countries culture. This influence is less visible in Umayyad caliphate. Because Umayyad caliphate, prefer Arabs to non-Arabs especially Iranian people. And this preference causes less contribution of Iranian in literature domain in that period. This humiliation finally led to down fall of Umayyad. After revolution of Abu-Muslim Khorasani, the ground for Umayyad downfall and formation of Abbasid caliphate was provided. Abbasid begin their insurrection by accepting Ahl-Al-Bayt and enjoy the total support of Iranian. This matter had beneficial consequences for Iranian; they gain important positions in Abbasid caliphate. This high contribution and elation in their position had a great effect on emergence of religious, literary and scientific faces. In this study we will be familiar with some of these celebrities which most of them are literary people.

Based on the idea that Persian and Arabic language and literatures are among those formed within the patriarchal framework of discourse, this study attempts to investigate the roots and manifestation of misogyny in contemporary poetry of Iran and Arab countries by focusing on the powerful discourse of gender in literature. The results show that the relative change of idea about woman in the contemporary poets of Iran and Arab countries does not have power to fight the gender stereotypes which aim to undermine and humiliate women, and despite the development in the mind of contemporary poets, it seems impossible to prevent the development of traditional beliefs which focus on the male superiority and female inferiority. Though not evident, there is still overt and covert misogyny in contemporary Iran and Arab poetry.

Doubtfulness in ignorant poetry is one of the controversial issues in Arabic literature which has made the cons and pros to try to accept or reject it. One of the ballades which has been reproached and considered as a work by one of the narrators of ignorant poetry, Khalf-ol-Ahmar, is Lamiyah-al-Arab by Shanfara. This encouraged the writer to investigate and verify the truth of assigning this ballade to Shanfara by introducing qu-some statistical method. Qu-some method is one of the new methods in statistics which assists in recognizing the style of the writer and determining the writer of the work; it is based on analyzing the length of the sentences and high frequency of the words. The present study has utilized this statistical method in exploring one of the important issues in Arabic language that is Plagiarism in ignorant poetry. Regarding analytical-statistical methods, the study indicates that the writing style of the text is related to the stylistic linguistic features of Shanfara.

Lamyat-ol-Arab is a Poem which has been widely acclaimed and considered superior to other odes by many scholars and literary figures due to its high quality. But, in spite of this acclaim, it seems that this should not be case and if the work is investigated deeply and accurately, many cases of exaggeration will be revealed. This article aims to modify these exaggerations and fill up the gaps by comparing this ode with other important odes such as the odes by Amr-ol-Ghays and Nabeghah Zobyani, criticizing and analyzing both their form and their content. One conclusion is that the name of the ode under investigation is not given to it because of its superiority but mainly because of prejudices of Arabs against Shoubiah movement. So, this ode can be just one of the pagan odes, not the best ode.