جستجوی مقالات مرتبط با کلیدواژه « classical arabic » در نشریات گروه « ادبیات و زبان ها »

Focusing on the translation of classical poetry into classical poetry between Arabic and Persian languages, this study investigates the issue of what kind of relationship is the "semantic balance" between the source and target poems in this type of translation and how it is realized. The study method is descriptive analysis. In the analytical part, first, the semantic structure of the poem is analyzed based on the theory of Order (Nazm) by Abdul Qahir Jurjani, and it is determined that the semantic structure of the poem is a product of the way the poem signifies its purpose, which is expressed in a special order of speech. Then, in the descriptive part, by referring to samples of the translation of classical poetry into classical poetry between Arabic and Persian, the semantic relationship between the samples is described, and it is specified that the semantic balance between the source and target poems is a similarity of expression that flows at the level of the way of indicating the purpose, and the semantic balance at this level is realized through simulating the function of linguistic elements in the way of presenting meaning. Therefore, the target poem is a semantic construct in the target language, whose linguistic elements are used in its production in such a way that they have a similar function to the linguistic elements of the source poem in the way of signifying the purpose.

The present research is conducted in the framework of the comparative literature of the American school which compared two odes created by two prominent Arab and Iranian poets, namely Ibn Zaydun Andalsi (394-463) and Mas’oud Sa’d Salman (439-515). These two poets spent some time in prison and wrote valuable poems about their captivity. In this article, the author has selected a prison poem of each poet and compared them in a descriptive-analytical way. The similar position of the poets and the identical motives in Literary Creation and the same themes in the odes are the reasons for choosing these two works for comparison.
The research shows that the odes of Ibn Zaydun are similar to a mirror which reflects the sorrow of love and captivity. The decaying youth of captivity has aroused the most regrets, and the propitiation has been mixed with soft blame. Praise has the tone of advice. The poet's pride is more destructive than boastful. In Mas’ud's ode, we noticed the whine of a compensatory prisoner who sees the world as a manifestation of conflict and discrimination, realized in the words, style, imagination and vertical texture of the poem. The length of the prison has connected Massoud's mind and language with matter and place more than that of the Ibn Zaydun.

Human languages suffer from the negative aspects of the phenomenon of bilingualism. When the competition of foreign languages with the national language represents a conflict on the cultural level, the most dangerous conflict or the most profound impact is consolidation of slang and its verbal and semantic dictionaries in people’s minds with one linguistic structure through the circulation of its customary and grammatical forms. Therefore, this research aimed to identify the danger of colloquialism in instilling a level of sanity in the youthful language, which makes its subconscious subordination to the circulating dialect as the language of live social interaction. Hence, the student’s suffering emerges when the school seat forces him/her to replace an alternative cultural format at the level of words and semantics. Al-Saliqa represents an expression of rooting of the linguistic faculty in the individual’s mind and society and it is a compulsive root that links the linguistic outcome with feelings and motives. Guidance is a necessity of proper learning in childhood so as to confirm integrity of the recipient’s correct scale in his/her linguistic communication with his/her surroundings. A sound mental dictionary will be the basis for the making sounds, while every word will carry a live awareness in the future. Hence, the role of school is preparation and guidance to help the child break out of the vernacular and enter the system with the new text of the classical language so that the student can interact constructively with his/her legacy. Culture as an arena of struggle, especially in the repertoire and uniqueness of Arabic, passes emotional translation as a substitute for an unconscious stock of colloquial custom imposed by social communication. There are different dialects of the Arab world and we are restricted to understand some of them, which compel us to communicate in standard language and receive a clear support. To develop linguistic awareness by activating the mental dictionary, this research presented some strategies, including linking strategy, repetition, grouping, classification of general categories, inference strategy by the first letter, story strategy, meditation strategy, and finally interaction strategy, which could enable the student to enrich his/her various skills in language functions as technical mechanisms and teaching aids. Then, a research was done on the relationship of linguistic predicate with the process of standard formulation as an unconscious process that develops in the child’s mind from the beginning of his/her learning the language from his/her environment. Due to ignorance of the rules and vocabulary of classical Arabic, the research presented useful data to replace a positive alternative in the process of substitution and concluded with a statement about the relationship of civilizational awareness with the Arabic tongue with reference to the factors accelerating sound language acquisition and awakening self-awareness of the cultural and cognitive heritage of the tongue of the Holy Qur’an.

In classical Arabic, nearly all of the nouns received relevant case suffixes in every grammatical function (including argument, complement, and adverbial). This article investigates the fate of this rich case-marking system in two contemporary varieties of Arabic, i.e. those of Khuzestan (Iran) and Lebanon. The data were provided through controlled interviews, and in cases by means of exchanging audio files, with six speakers of the varieties (three speakers from each one). Two questionnaires (including 101 questions, altogether) and 14 photos for description were used as the main instruments of data gathering, which lead to a corpus of approximately 800 sentences. The analysis of the corpus data shows no morpheme expressing case distinctions (as opposed to any other morpheme) in the two varieties. Two main mechanisms have been at work in the process of case disappearance: phonetic erosion, and case syncretism. The output of these two mechanisms for singular nouns, irregular (‘broken’) plural, and feminine plural has been the removal of all three short-vowel case markers (nominative, accusative, and genitive); and the output of the second mechanism for masculine regular (‘sound’) plurals has been the functional generalization of oblique case to nominative, and the disappearance of case distinction. On the other hand, the corpus data show that compared to classical Arabic, in both varieties, word order has become more fixed, and the agreement system has become stronger. But based on this investigation, these two grammatical phenomena cannot be claimed to be necessarily the consequences of the decay of case system.

In this paper, by examining some patterns in the pronunciation of the Arabic loanwords in the early Persian texts, we show that the Arabic loanwords have borrowed from two sources of Arabic, one is the Conquests Arabic, which is the colloquial language of Muslim conquerors, as well as their written language until the late Umayyad period. the other is Classical Arabic, which until now has been considered by Iranologists as the only source of Arabic loanwords in Persian. We suppose that the attribution of many non-classical pronunciations of Arabic words in early New Persian, such as Shān (in Classical Arabic: šaˀn), ḏīb (in Classical Arabic: ḏiˀb), belleh (in Classical Arabic: billāh), masala, mesla/masla (in in Classical Arabic, masˀalah) etc., contrary to what previous researchers have said, have nothing to do with the Persian phonology, but the special pronunciation of these words shows that they are borrowed from the Conquests Arabic.