فصلنامه إضاءات نقدیه فی الادبین العربی و الفارسی
پیاپی 35 (خریف 2019)

The philosophical basis of postmodernism, especially in cosmological sphere, is on the lack of the belief in the metaphysics and the skepticism in efficiency of religious framework for understanding human essence which is based on rationality, instinct and revelation. The sovereignty of language is very important in this trend, because the language from this point of view is the essential device for understanding values and their mechanisms. Within the postmodern ideology, language and all its manifestations are understood as cultural symbols outside the realm of "absolutism". This attitude led to impose "relativism" and "individualism" upon the exhaustive principles (grand narratives) that were earlier considered universal. This philosophical effort especially in metaphysics and occult fields has not yet reached to reliable facts. The focus of this paper is on the study of the challenge of religion and Postmodernism and the anxieties emerged from it in the poetry of Adonis. The article in a descriptive-analytical method and by a philosophical-cognitive approach studies those poems of Adonis that bear such philosophical outlooks. It concludes that postmodernism in the poetry of Adonis shows this tension in the following fields: relativism; denial of absolutism; refute of grand narratives and disobedience to religion which do not conform to the absolute religious principles of monotheism, especially of Islam. In this study we have also pointed to the philosophical differences that postmodernism has brought about, because of its distance from the religion of Islam and its interaction with the texts of the other revealed religions. So, it is clear that the problem of the Western postmodern philosophy with religion results from the idea that their religious text does not provide them with convincing knowledge in most cases. What we have seen in those texts, therefore, is a multiple and contradictory interpretations throughout different periods, the interpretations that postmodernism announced its main desires, that we see so much in the poetry of Adonis with a philosophical taste.

Arabs had fictions from the antiquity that naturally emerged from daily events. While poems were a part of this reality, we can find clearly the old forms of news intertwined with poetry, so existence of the poems in Arab stories, added to their beauty. The interaction between poetry and fiction led to additional results manifested in the pleasure of listening to the story and preserving the story's spirit. Abū al-ʿAlāʾ al-Maʿarrī, Among medieval Arab prose writers, showed his interest in this overlap between fiction and poetry in his Resalat al-Ghufrān (The Epistle of Forgiveness). In Resalat al-Ghufrān the message and the event most often completed through the interaction between fiction and poetry. Therefore, this paper, with a descriptive and analytical approach, seeks to clarify the most important goals of Abū al-ʿAlāʾ al-Maʿarrī in the use of poetry in Resalat al-Ghufrān by examining the interaction between the story and the poetry. The results show that al-Maʿarrī's application of poetry in the structure of stories had artistic motivations, and so the explicit appearance of his poetry in the structure of the stories serves its role in completing the events. This kind of explicitness of poetry is sometimes abundant and sometimes low or moderate. His poetry is sometimes devoid of the context and meaning of the story, so that its removal does not harm the meaning, but this kind of removable poems with no effect on the meaning are rare.

This article is a comparative study of the “epistemology of the soul" from the viewpoints of Molāna and Spinoza. Research hypotheses indicate that there are substantial similarities between the mystical attitude of Molāna which is based on the “unity of the existence” and Spinoza's believe in “the unity of the essence”. Despite Spinoza's adherence to the rationalism of Descartes, he had, unlike pluralist Descartes, a unitarian look in the field of the “essence of the existence”, that had common features with Molāna thoughts in Masnavi Ma’navi. For this reason, bearing in mind the hypothesis that nafs, is theoretically as well as practically, distinct from the soul, Spinoza's trans- cartesian attitudes in epistemology of the soul became the subject of comparison. This research which is in analytic-descriptive method, is done as an interdisciplinary comparative study, both philosophically and mystically, in response to the problems of: what is the nature and origin of the nafs? How can be controlled its insurrections? And what is the degree of the effect of djabr va ikhtyār (fatalism and free will) on the emergence of the selfish appetites? It concluded that there is not significant differences between two attitudes in nature, states and acts of the soul and its levels, restraint manner and the relation of the soul with human will, except in their methodology.

Social criticism is an attempt to highlight the relationship between society and literature, and creating a mutual ties between them. Ahmed Khaled Tawfiq is one of the pioneers of horror literature in Arabic. He wrote in 1990s a huge collection in horror genre. This collection called the "Supernatural", was helpful to his famous. From a social view point, Tawfiq dealt in supernatural series and especially in Afsana al-nadaha, with some of the issues of the Egyptian rural society in the last century. This article tries to reveal social aspects of the novel Afsana al-nadaha, within a descriptive-analytical method and relies on Lucien Goldman's genetic structuralist criticism. In this novel Ahmad Tawfiq Khalid examines the secrets of Egyptians backwardness and their encounter with new sciences in their progress periods and believes that the most important social problems in Egyptian rural society concerns poverty, superstitions and lack of education. The writer believes that the reform in rural society will be achieved through the education of people. Tawfiq expresses social pains and tries to inform his addressees of social consequences of superstitions and concerns related to the encounter of the society with the rapid advances in sciences.

One of the new terms of twentieth century was poetic language. Thus, the poetry is an interpretative language of the emotions and experiences of the life that the poet paints with the brush of his words. This can be done only by means of the interwoven words. Every poet has his own vocabulary that is the result of his culture and personal experiences by which he can expresses his emotions and thoughts that are behind beautiful pictures. This article, in a descriptive-analytical way, tries to examine in three levels the poetic language of Resāla ilā Saif bin zī yazan (a letter to Saif bin Zi Yazan). Its first part deals with the linguistic circle that recalls the age of the poet and relies heavily on the very frequent words. In the second part, poetic images of the poet that benefits from new techniques are examined. Then, the internal music that plays a fundamental role in the linguistic structure of the poetry which consists of repeating the letters, words and phrases is analyzed. It can be concluded that the Risala's vocabulary circle around the grief and sorrow and these words are the basis of his work, so that the whole of his Divan (collected poems) is full of the sad words and can be called qasida al-hozn (the Grief Ode). The emotions and feelings of the poet that reflected in the form of symbols, myths and poetic images in the first place show the grief of the Yemeni people and then reveal the regrettable conditions of the Arab lands. The dramatic and conversational style of the poem that occurs between the poet and hero of the Saif bin Ziyen divan enriched the poetic language. the tragic music of the poem that is the result of the repetition of long vowels, words and phrases gives it beauty and depth.