Nahj-ul-Balagha is a collection of the most indispensable Islamic topics and teachings, one of the most exquisite sacred texts and the principle of humanization, and as a reliable source in the geometry of knowledge of religion comprises the speech and excerpts of Ali (AS). It has artistically been expressed in the best words and has attracted the attention of many writers, poets, and writers including Nasif al-Yaziji. The present paper scrutinizes the impact of Nahj-ul-Balaghah on the Aphoristic poems of Nasif al-Yaziji. Yaziji is one of the most celebrated contemporary Arab poets and one of the two true pioneers of the Arab literary movement, who has benefitted from Nahj-ul-Balaghah to produce novel products in the world of words. Despite his inclination towards Christianity, he is one of the poets who had a thorough knowledge of the high concepts of Nahj-ul-Balaghah and used its themes to a great extent. The present study has been carried out via analytical-descriptive method by extracting evidence from Nahj-ul-Balaghah and Yaziji’s Divan and then analyzing between them. The results reveal that the main core of the poet's Aphoristic poems was Nahj-ul-Balaghah and he utilized its clear source. As a result, Yaziji’s Divan includes moral issues, sermons, and advices. Yaziji’s maximum level of impact from Imam Ali’s words in Nahj-ul-Balaghah was in such a way that he extracted the content from Imam's words and recreated them in his poems.

A genre of novel was created during Abbasid period which is considered the product of this same period. The founder of this genre was a famous writer from Hamada, called Badi’ al-Zamon Hamadani. He called it Maghama and used it as a means to bring up different social thoughts. After him, Hariry used this genre. He exactly followed Badi, al-zaman Hamadani in creating Maghama, discussing its subject matters, and describing its hero. The technique of writing Maghama has penetrated into world literatures such as Persian, Spanish, French literatures, and has found some adherents in contemporary period. At the end of 19th century and the beginning of 20th century, lots of men of letters has tried to write Maghama, as an influential literary genre in the world literature, has been created in Arabic literature

 In Persian and Arabic literature, there are poets who devoted special attention to morality. Therefore, a large portion of their poetry are devoted to this matter. “Morality refers to a set of standards to which humans must comply” (Fouchécour, 1998: 211). Poetry, among other matters, is a reflection of moral thoughts across different cultures. Qasemi Gonabadi and Nasif al-Yaziji paid attention to virtues and moral advice in their poetry; Qasemi’s masnawīs The Essence of Poems (Zobdat  al-Ashar) and The Majority of Poems (Omdat al-Ashar), and al-Yaziji’s diwan. There are poems with didacticism themes in al-Yaziji’s diwan (Al-Fakhoury, 1995: 677). Qasemi also “focused on moral issues in all his masnawīs” (Qasemi Hosayni Gonabadi, 2015: 17).Belief in one God and in prophets, along with the poets’ attention to and interest in the Qur’an and Qur’anic teachings and Nahj al-Balagha in their works encouraged us to compare their perspectives in terms of moral virtues.Indeed, this study aims at examining and comparing moral virtues in the works of the two poets. The other goal of the study is to encourage the young generation’s interest in the rich and long history of the Persian language based on the ideas of Iranian scientists in the past centuries. Knowledge, humility, honesty, patience and loyalty constitute the core of moral virtues in the two poets’ works.The article aims to answer these questions:What are the common moral themes in Qasemi’s and al-Yaziji’s poems according to Khaje Nasir al-Din al-Tusi’s category of moral virtues? How?Are there any differences between the two authors’ attention to moral virtues? The main purpose of this paper is to examine common moral virtues in Qasemi’s and al-Yaziji’s poems.

 This study draws on library resources and available documents. To analyze the data, a descriptive-analytic approach is taken. In doing so, Khaje Nasir al-Din al-Tusi’s category of moral virtues in the book Nasirean Ethics is used within the American School of comparative literature. There has been no research on the comparison of moral virtues in Qasemi’s and al-Yaziji’s poems.

 Moral virtues have always been in poets’ spotlight; poets who lived in two or more lands far from each other, but their intellectual similarities cannot be overlooked. Qasemi’s and al-Yaziji’s goal in using these moral virtues is to praise and honor human virtues or to encourage goodness and righteousness. “Morality means how society perceives what is wise albeit in practice than theory. That is the reason why Khaje Nasir al-Din al-Tusi and many others before him put morality under ‘practical wisdom’” (Fouchécour, 1998: 8-9).In his book Nasirean Ethics, al-Tusi enumerates four main virtues: wisdom, courage, chastity and justice (Khaje Nasir, 1994: 109). For any of these virtues, he introduces some subcategories (Ibid: 109-117). In what follows, a summary of common moral virtues in Qasemi’s and al-Yaziji’s poems is presented according to al-Tusi’s category. 3.1. Wisdom  Of al-Tusi’s subcategories for “wisdom”, “knowledge” is chosen and common points in Qasemi’s and al-Yaziji’s poems are briefly reviewed. 3.1.1. Knowledge Qasemi has praised knowledge in all his poems. For example, he wrote four pages on the importance of knowledge under the title “In Honor of Knowledge and People” in The Essence of Poems (Qasemi, 2014: 182-186). He calls knowledge the water of life and a reason for survival.Resort to knowledge and wisdom for salvation/it is the staff of life for survival and immortality (Qasemi, 2015: 184).The magnificent features of this poem are: it is easy to understand and is sophisticated, not to mention its pleasant aesthetics.For al-Yaziji, knowledge is the source of life and survival of the scholars’ names:How many kings disappeared [by reputation] after their death,while scholars’ names always remain among people (al-Yaziji, 1983: 45).Beauties of al-Yaziji’s poems are:Positioning the word “king” before “scholars” indicates the superiority of the rank and position of knowledge and scholars over kings.“Populace” means common people and scholars. That is, the name of ordinary knowledgeable people will be remembered but not the name of kings.Qasemi puts emphasis on knowledge (if combined with action) and scholars.Knowledge and practice both together to make [human beings] prosperous in this world and Hereafter (Qasemi, 2015, p. 217) Using similes and parables, he manifests the importance of knowledge combined with action through various forms (Qasemi, 215: 161).For Al-Yaziji, action drives life and is the source of the world’s survival:You should resort to knowledge. So, ask for it without laziness and act on it because a wise life makes sense only through practice. (al-Yaziji, 1983: 400).3.2. Courage 3.2.1. Humility  For both Qasemi and al-Yaziji, humility is associated with being lofty:Someone who practices humility, his status is as lofty as the sky, and his value is excellent. (Qasemi, 980 AH: 113). Al-Yaziji considers humility to be the cause of nobility. It also has verses close to thistheme. (al-Yaziji, 1983: 306). He is the one whose humility is higher than dignity. Every time his rank and position rise, he tells himself to sit down and not be arrogant. (al-Yaziji, 1983: 203).3.3. Chasity 3.3.1. Patience Patience is a key concept in the vast Islamic culture. It is stated in the Qur'an “... God is with the patient” (Al-Baqarah: 153). Qasemi considers patience to be a source of peace and refuge for man in hardships; I am at the heart of the sea ofhardship and suffering, but I seek refuge in patience (Qasemi, 2014: 194). When you flower look at the face, you tore the shirt of patience Qasemi used the beautiful metaphor “the flower’s shirt of patience being torn” and Al-Yaziji calls patience the most valuable medicine and treatment in hardships:Patience is the most valuable thing that heals the wounded/It wounds the heart and shows the paths to God (al-Yaziji, 1983: 222). Be patient during the difficulties, hardships, and events of the time coming one after the other (al-Yaziji, 1983: 222). 3.4. Justice 3.4.1. Loyalty   In all his masnawīs, Qasemi strongly emphasizes keeping the promise. He believes that anyone who breaks his oath is an animal lower than a dog:He is one of the loyal/ but a dog’s life is full of lust!But whoever breaks his oath out of misery, he is a dog, but a disloyal one. (Qasemi, 2015: 187).al-Yaziji also praised loyalty and considered it one of the qualities of generous people and breaking the oath is one of the characteristics of the wicked:Fulfilling the oath is one of the virtues of honorable people, while breaching it is a feature of wretches (al-Yaziji, 1983: 324). 3.4.2. Honesty Qasemi and al-Yaziji have repeatedly praised the virtue of honesty and honest people. Using the title highness, Qasemi praises honest people:You practice honesty, dignity, and sincerity. Oh, my friend! May God protects you from the evils of the time!May God bless you! May honesty be your way until the Day of Doom! (Qasemi, 2015: 197).Al-Yaziji also praises the praised for being honest and trustful:Those who keep their promises and avoid deception are honest people and do not lie (al-Yaziji, 1983:301).

 Persian and Arabic literature are quite similar on many grounds. Both Qasemi Gonabadi and Nasif al-Yaziji addressed moral virtues in their poetry. Such scholars as Khaje Nasir al-Din al-Tusi have written books on morality and ethics. al-Tusi developed a classification of moral virtues. Following the American School of comparative literature, common moral virtues were examined in Qasemi’s and al-Yaziji’s poetry. The analysis suggests, both poets similarly paid attention to moral virtues. The two poets wrote poems concerning such moral virtues as wisdom, courage, chastity and justice. Knowledge is one of these virtues as both poets praised cognitive certainty and knowledge combined with action. Qasemi had topics and anecdotes concerning knowledge and acting on knowledge. He wrote 70 verses on the value of knowledge and 80 verses on criticizing and condemning knowledge without action. Modesty is another common feature of the two poets’ works, which equips the modest person with honor. Mentions should be made of courage, chastity and patience on which the poets wrote verses. Loyalty was considered a virtue of the noble people, and both poets praised honesty. Qasemi also used similes and animal symbols to manifest moral virtues. Appealing literary devices can be seen in their poems.

Wisdom is an expressing tool which poets denote in their innate experiences or routine behaviors. They further utilize wisdom to express their mentality and view points and transfer them to people in their tribe، bazaar or in special ceremonies. Yazji is among those contemporary poets who widely made use of wisdom specially patience so that made his best to develop it. Yazji has promoted the dignity of patience and has motivated people to exercise patience. He considers patience as the best device against the difficulties ant life complexities. This Lebanian poet argues that patience preserves the spirit from sadness and enmity and further provides full security and health for the spirit so that changes the difficulties into easiness. Yazji believes that patience intends to fulfill wishes after one has failed to achieve success because God has promised the best for those who exert patience. Yazji has been widely influenced by Quran، Prophetic Narratives and Motenabbi who one of the famous poet and wisdom in classical epoch of Arabian literature. His ability in wisdom and patient is very easy and transportable، so those whom eager to study his works haven’t any problems and difficulty.

Researchers paid special attention to statistical stylistics studies such that recognition and discrimination of different styles in every text can be possible applying this method. Bosiman's statistical stylistics is quantitative but not qualitative. In this study, We have investigated examples of Hamedani's and Yazeji's Maqamat based on Bosiman's equation in the paper. This equation adjusts Maqamat's style. The style of both authors in their Maqamat is based on this equation of literary style and passiveness degree is different from a Maqameh to another.Main element leading to increase of adjective-verb ratio in Maqamat of Hamedani and Yazeji is excessive usage of literary prose and poetry of Maqameh and also because Maqameh is considered as means for practicing writing and standing against religions of prose and poetry. Maqameh is similar to spoken word and that is including dictionary and expressing society status and its emotions. Among theme elements, only age has effect on Maqamat and this element is effective in raising of verb- adjective ratio for both of the authors.This paper is to investigate and study the style of Hamedani and Yazeji in some of their Maqamat based on Bosiman's hypothesis.

Nassif Al-Yazeji is considered the greatest Christian Arab and a sage of his epoch. His name is immortal both in history of Lebanon and Arab for he held a comprehensive knowledge of the Koranic concepts. The purpose of this article is to study the effect of the Koranic and narrative theology on Nassif‘s poetries. Hopefully the study reveals that the Koranic concepts, Nahj Al- Balaghah, Imam Ali’s advices, and other religious leaders had their individual and social influence either directly or indirectly upon this poet. Contemplation on the subject would confirm the researcher’s claim.

This study tries to compare the views of the Iranian poet and scholar, Mohammad Taghi Bahar, and the Lebanese poet, Sheikh Nasif Yazjy, on world picture in their poetry. The two poets come from different languages and cultures, but both have made great use of moral concepts and poetic wisdom in their collections. Thus, Yazjy is known as the poet of sapience, while Bahar is known for his collection, quatrains, couplets, and poetic wisdom. Persian Bahar and Arab Yazjy are very similar in terms of thought, spirit and philosophy. This analytic-descriptive study will deduce and render evidence, examine the results and answer the queries raised while comparing and contrasting the two poets in the light of the American school of comparative literature.

One of the techniques in writing novels is multi-voice technique, which is considered as a connection between classical and realistic novels. The origin of this technique of novel writing can be traced in American and European literature. In contemporary Arabic literature‚ many multi-voice novels have emerged. This story writing style has a considerable impact on the contemporary Syrian realistic writer‚ Nassif. He is one of the authors who has used this narrative style in his novels. In this research, we intend to review two of Nassif’s novels focusing on the structural features of those multi-voice novels (i.e. lack of consistency of discourse ‚ conversation, and language variety). In the course of this review ‚ we will explain the content and the theme of the stories. The results show what multi-voice form characterizes these two novels and how the writer depicts the current phenomenal events in the Middle East by using this narrative technique from the viewpoints of different people. So, it can be said that the method of the study is descriptive-analytical.