نشریه آفاق الحضاره الاسلامیه
سال بیست و چهارم شماره 2 (الخریف والشتاء 2021)

God revealed the Holy Qur’an to His Messenger Muhammad to guide people to facts and bring them out of darkness into light, and God has addressed people in it according to their perceptions, methods that attract them, and the means that move their feelings, and has taken various means and methods to reach his goals. Among the most important of his methods is the style of the story, as the story has a great impact on education, and it is one of the literary methods capable of developing virtues in the soul. The story occupies a wide area in the Holy Qur’an as it is considered one of the methods of reporting and education. The story in the Holy Qur’an does not come to define a single goal. Rather, it has many goals and multiple goals. This is why the Qur’anic story is one of the important tools that contribute to the education of man, and it works to achieve the goals that Islamic education seeks. One of the most important topics that occupied a large space in the Holy Qur’an, and he talked about it in many surahs and verses: Stories of the prophets and facts of the distant past. Because of the value of this topic, the Holy Qur’an attaches special importance to the story, as it is one of the means indicating the oneness of God Almighty and the proven power of God, the sincerity of the resurrection and the consequent reward or punishment, and the sincerity of its messengers and making it a strong pillar of the Islamic call. The Quranic story has its role in alerting people to the footsteps of Satan and his enemies, and it has its effect on achieving emotional education and moral virtues in a Muslim in a manner that provokes emotion, hope and fear of God Almighty. The stories of the Holy Qur’an are considered the best stories because they contain great wisdom and benefits, and achieve great goals. And the story of Noah is considered one of the Quranic stories full of educational methods.This research aims to study the educational methods in the story of the Prophet Noah, through the descriptive-analytical approach. The results of the research indicate that Noah used different methods of calling, in a long perseverance, beautiful patience, and a noble effort that spanned a thousand years but fifty years, with the aim of persuading his people and influencing them, so that they would abandon falsehood and follow the truth, and in spite of all that he did not believe except for a few of his people, and God Almighty destroyed them because of their denial of their Prophet. In calling his people to God, he used various methods such as carrots, intimidation, endearment, compassion, challenge and dialogue. He used to take every opportunity to call his people to God, and used three levels in calling to God: aloud, openly, and secretly. Just as he was concerned with reforming his people, he was concerned with reforming future generations. The element of artistic photography in the story of Noah emerged as a method that leads to the achievement of the religious and educational purpose of the story.Noah set aside several methods, perhaps any of them might be a reason for his people to enter the religion of God. He is a wise advocate who gave his people guidance and advice in a variety of ways. The diversity and diversity of educational methods is of great importance in the educational process and an interesting factor, and the difference in people's acceptance of educational methods reinforces the importance of their diversity. Just as he was concerned with reforming his people, he was concerned with reforming future generations. The story of Noah is one of the most repeated stories in the Holy Qur'an. Because it contains many lessons and sermons that benefit the Muslim person. And this story contained educational methods that are valid for man in every time and place. The story is one of the well-known and influential educational methods, and one of the most beloved graphic means to it, and it is a successful educational method in achieving the educational goals that Islamic education seeks to achieve in the soul; Therefore, the Holy Qur'an used it in human education. The ultimate purpose of telling the conditions of the past nations in the Holy Qur’an is educational. The Qur’anic stories contain an effective treatment for the religious, psychological and social diseases that humans suffer from, and God has made the conditions of the previous nations in the Holy Qur’an an example for those who consider it.

Palestine has interwoven with Islamic civilization. It is the most important issue of the world of Islam and it belongs to Muslims. The impact of Palestine on the world of Islam and concepts like unity and resistance manifests its significance. The issue of Palestine and supporting it result in a new cultural, social, and political alignment in the Islamic region. This issue has attracted the attention of the world from the beginning. Regarding the issue of Palestine and the formation of the illegitimate Israeli regime, Iran has undergone two different periods: before the Islamic revolution and after the Islamic revolution. By studying the effect of Iran and the United Nations on offering resolutions for Palestine, we can see the role and position of each of them in this regard.The United Nations has proposed a solution to the Palestinian issue by partitioning Palestine into two separate Hebrew and Palestinian states and the city of Jerusalem as an international region. Although continuous conflicts and uprisings show the failure of this solution, namely Resolution 181, the Islamic Republic of Iran believes that the solution to this problem can only be found by the Palestinian people through a referendum.The "referendum" solution has been personally proposed by the Leader of the Islamic Revolution and has been repeatedly emphasized in international meetings. Successive governments in the Islamic Republic, based on the role and importance of the Palestinian cause, have consistently supported the Palestinian cause in foreign policy, and this support has been constant with the change of the presidents of the Islamic Republic. The general opinion is that the only solution offered by Iran is resistance while proposing a fundamental solution is something else. But what the Iranian proposal has been like so far, and what steps it has taken and should follow in the future occupy the writer's mind.The main question that the writer raises is that despite the obvious support for the Palestinian cause, how has the main solution, the "referendum", been taken into consideration in the United Nations by Islamic Republic administrations? In addition to this question, there are other sub-questions: What was the solution of the Pahlavi government before the Islamic Revolution? What is the difference between the solution offered by the Islamic Republic of Iran and the one offered by the United Nations? In these circumstances, what actions has the country's diplomatic apparatus taken and what tasks should it pursue?The significance of this study is to understand the general rules governing the settlement of the Palestinian issue. Considering the role of various players from governments to international organizations, movements, and groups, the current study particularly concentrates on how the diplomatic apparatus interacts with international institutions about Palestine.In addition to the above understanding, besides considering the current position of the Islamic Republic of Iran, it is necessary to carefully pursue future actions and interactions with international organizations, especially the United Nations regarding Palestine. In other words, enhancing the strengths and reducing the weaknesses in the future is another necessity.The writer has used a descriptive-analytical method intending to know more and to explain the epistemological view towards the situation of the Iranian referendum plan. In this method, by emphasizing the applied historical approach using the data and documents of the Ministry of Foreign Affairs of Iran, an inferential conclusion is reached to be used for the present and the future.From the point of view of innovation in the subject, two points can be mentioned: First, everyone knows that the position of the Islamic Republic of Iran on Palestine is to support the resistance front and it has a great share in it, but when it comes to providing a solution, it is thought that Iran's only solution has been resistance. While the main and fundamental solution of Iran is something else, and resistance is one of the next priorities. Second, the solution proposed by Iranian that prioritizes resistance has not been seriously studied in Arab research, and to highlight this issue, the present article notes the importance of a fundamental solution.The results show that the basic solution proposed by the Islamic Republic of Iran is to emphasize the referendum which includes the indigenous people of Palestine (whether they live in Palestine or not) with all ethnicities and (religious) tendencies, including Muslim, Christian, and Jewish. Iran believes that the Palestinian issue will not be resolved without considering people’s right to self-determination and holding a referendum. But regarding implementation, the referendum plan has not been put into action by international organizations so far, and due to the non-implementation of the referendum plan, it has become impossible to evaluate it descriptively; On the other hand, considering the existing issues and records up to now, the administration, on behalf of the government, has not pursued the referendum plan as a continuous demand in recent years, except for its registration in the United Nations while this action is not sufficient. What is certain is that the presentation of the "referendum" solution was designed and proposed by the Supreme Leader himself, and contrary to popular belief, this solution is a fundamental one for Palestine and takes precedence over the resistance.One of the suggestions of the present article, considering the results, is to confirm and continue the resistance until a referendum is held. On the other hand, the government and the diplomatic apparatus must always follow the idea of the referendum in international organizations and have a plan for it. Compared to Iran's plan, the United Nations partition plan has not considered the opinion of the Palestinian people, however, Iran's solution is considering people's right to self-determination, which has a legal nature and should be followed in international organizations.

For poetry Diwan of the Arabs, poetry for melodies and songs; Contemporary poets treat the pain of society with pen drugs, and every person is endowed with the power of reason and imagination, he will taste music for poetry according to his literary tastes. Tastes may differ, but the person who is the slightest gift of taste, enjoys the aesthetic of the contemporary Arabic poem.The rhythm is known as the loud voice that soars the poet’s idea in the sky of reality and imagination. And the rhythm serves the meanings and gives it the special meaning and broad horizons, as the word does not correspond to the meaning. The limitless meanings abound. They call it The meaning of meaning. This research deals with the phenomenon of rhythm and its types, with a focus on the musicality of the poet of the contemporary Omani poet, Saeed Al-Saqlawy, and its relationship to the meaning of speech. The relationship between music and poetry is an organic one, for poetry in its artistic form consists of several acts that represent musical units that give the poem a captivating and influential tone; And when the poem loses the magic of this melody, that delicate artistic thread that draws the recipient to hear the poetry is cut off.The rhythm of poetry is like the chirping of the poet and the ringing of his thoughts, which rings the bell of contemplation and contemplation in the mind of the recipient and comes to his mind what he wants the poet to share with him the emotions and feelings. The external and internal types of falling into the speech process in steps; They are the psychological events and mental processes that take place in the mind of the poet and then, spread feelings and emotions on the recipient and reveal the facts to him. The recipient tastes the rhythm in the poem and perceives it with the meanings and there may be some of the meanings hidden in contemporary poetic poems that only the poet himself sometimes realizes. But what is not fully comprehended, not all is left. The external rhythm emanates from the linguistic sounds and the venerable seas, and the inner rhythm originates from the ideas contained in poetry. And both of them complement the meanings and connotations that he would not taste the aesthetics of poetry without him. This article wants to search for the semantic structure and the rhythmic structure and the relationship between them in the Divan “The Canticle of Water”. He has 24 poems that include concepts such as homeland, patriotism, martyrdom, awakening, and the history and civilization of the Arab homeland.Rhythm is the cornerstone of every contemporary poet's poetry. Slawi chants poetry with rhythm and music excerpts in his collection entitled: “The Water Song”. Through this article, we want to get to the quality of using rhythm and its types in his office. This office was elected because it is full of external, internal, moral, and even lateral rhythms, and the recipient's hand is open to taking unlimited concepts in it.The questions we want answered are:How did the Omani poet Saeed Al-Saklawy employ the inner rhythm of all kinds in the Divan "The Canticle of Water"?How is it possible to see the relationships between the rhythms and their connection to the meanings used?The poet Al-Saqlawi employed several performances of Hebron weights. It seems that the weights used have a special feature that they seek in situations that are enthusiastic, emotional and imaginative. The poet is free to choose Bahour according to his aims, energies and poems ٱ modern poems are distinguished by not being restricted to a single weight and diversity. In his inner rhythm, he employs salqawi to the rhythm of in tandem with the harmony of ideas somewhat. We see it moving from one topic to another, from one idea to another. He is optimistic that conditions in Arab countries in particular, and the Islamic world in general, improve after they were subjected to war, destruction and devastation. These topics appear in its use of the rhythm. It seems to apply these meanings with the support of the rhythms such as the rhythm of repetition, the rhythm of parallels, the rhythm of intonation, the rhythm of the accent, the rhythm of photography, the rhythm of silence.The authoritative plan and approach used in this article is descriptive-analytical, which relied on library sources.

One of the important issues in the rhetoric subject of the definition, which falls under the issues of semantics, and because of its use of high rhetorical purposes that can be discerned in the Qur’an, that is, tracing the use of the word is a likely knowledge of what it contains of meaning that cannot be expressed in denial. Expression is considered one of the rhetorical methods that are required by the conditions of the addressees and the speaker intends it, and grammarians have spoken about it in purely syntactic terms, and rhetoric scholars spoke about it from another angle and another field where they talked about the purposes and reasons for which the definition is.Each science has its own terminology that helps to control and codify it, and these terms are not a product of science itself, but rather a manifestation of the semantic development of the word, so the word "term" comes to rise in a new meaning that carries with it previous connotations that it passed through in its long history. The term “definition” has moved from grammar to rhetoric with its wording and connotation. Rhetoric scholars have benefited from these meanings and employed them in a way that serves their study of the rhetorical issues related to them. It is noticed that the term “definition” is more common in rhetoric books than in grammar books because the definition is related to the discursive and rhetoric more. Adhesion to the addressee of grammar.The issue of definition has received great attention among rhetoricians, as there is hardly a book on rhetoric in the past or recent, and this issue began like other issues of rhetoric that are not codified or disciplined, and they are only fragments here and there, and the ruling on them is due to good character and good taste, as we see when Al-Jarjani in his evidence, and Al-Zamakhshari in his interpretation. After that, I took this matter with discipline and constraint, so it was specific rules and matters of order, and this codification began since al-Sakaki in the Book of Muftah, where the third part of it was devoted to the sciences of rhetoric, then came al-Qazwini and summarized the third part of al-Muftah and refined it in the book of summary, then put an explanation for this The summary is in the book of clarification, and the matter continued for those who followed it between an explanation, a summary and a regulator of this art through the key, its summarization, and the clarification of the summary.The rhetoricians dealt with this issue within the science of meanings when talking about the conditions of the predicate to it and the musnad, and they began with the predicate to it, dealing with its definition first and then denying it, unlike the grammarians who used to deny it because it is their original and then the definition because it is a branch of denial, and it seems that the rhetoricians started talking about the definition because the original In the Musnad to be knowledge, then they dealt with the Musnad speaking about its denial and its definition. In light of the purposes contained in Surat Al-Makkma, we will stand before some of the definition contained in it, to reveal the secrets of its expression, committed to the opinions of scholars. To achieve this goal, we relied on the analytical-descriptive method. That is why we enumerated this phenomenon and clarified its aesthetics throughout the surah, and we mentioned the wonderful meanings of it in some verses, such as glorification, reprimand, brevity, brevity, bashing the addressee and ...

The importance of the present study is that it tries to highlight grammatical issues including the pronominal reference of the third person pronoun (absent pronoun) in Al-Sadr's interpretation which consists of five parts. The study is intended to introduce Al-Sadr and his method of interpretation, and how he used grammatical opinions as an interpreter of the Qur’an. The study required the descriptive-analytical method. Its purpose is to collect some of the grammatical issues he mentions, including the pronominal reference, discuss them, analyse them, return them to their origins, stand on their themes and then arrive at the scientific truth without inclination with the whims or fanaticism for a particular opinion or doctrine. Moreover, analyse and comment on some models without winning for any party, except what is consistent with what is required by the intended meaning. In this topic, the researcher tried to show how the grammatical employment is used in (Minnat Al-Mannan) and its impact on directing the meaning.Al-Sadr based his book (Minnat Al-Mannan) on some of these issues and employed them grammatically; he begins his interpretation of the Qur’anic texts by mentioning grammatical issues and Where concepts and then follows these concepts by mentioning the interpretive issues because he knows that these issues are based on grammatical concepts, so the issue of grammatical employment was important in his thought, and on all sources of grammatical citation and interpretation, and because we have preferred that the research treatment be specific to the Qur’anic text Because of the majesty of this text, and the broadness of its interpretations according to Sayid Muhammad al-Sadr, and it is a highlight of his ability in the Qur’anic interpretation, by employing some of the grammatical chapters and their issues in clarifying the Qur’anic connotations.     In this study, the researcher tried to answer the following questions: How was the pronoun grammatically employed in the interpretation and analysis of the Qur’anic text? and how was Mr. Muhammad al-Sadr’s view of the pronoun within the Qur’anic context? Was Al-Sadr one of the advocates of strictness and adherence to grammatical rules, and what is his approach in dealing with grammatical issues in Minnat Al-Manan?    This study will be different from the previous studies with its focus on the process of description and analysis of the linkage models in this conscience and its diversity and transformation according to Al-Sadr.The study concluded with a number of results, which can be summarized as follows:   Employment of grammatical issues is the reason for the large number of grammatical and explanatory theses style at the chest, as it gives him the most space for answering the questions that are asked to the readers and forms a number of ideas about the meaning, and he sees that the pronoun comes as a link in many grammatical chapters, and the link in it is more common than linking with repetition. which is the origin of the linkage.   It was found during the research that Al-Sadr tends to give priority to the appropriate meaning and context instead of the grammatical rules as a victory for the meaning, so he is the one who controls the text and not the grammatical rules, but these rules cannot be ignored or neglected, also they cannot be sanctified at the expense of the exact meaning of the honorable text.   His ability to weigh between grammatical opinions, relying on his linguistic and fundamentalist culture in his analyzes of the grammatical pronoun.   The Qur’anic text has an open text, not closed, and everything in it can be said provided there is evidence and proof. It is clear that he tends to benefit from important sciences when analyzing the Qur’anic texts, as he theoretically relies not only on grammatical rules, but on logic, etymology and the basic principles of Minnat -Manan.   He was not a caller of strictness and adherence to grammatical rules, and the normative approach does not take an article in its treatment of grammar issues.The pronoun of the matter is important in clarifying the meaning, and glorifying the noun (the lexical indicative element), and its role was not limited to linking only sentences, but rather the chest relied on it in the interpretation and removing confusion and ambiguity in many contexts of the woodcutter, and this is through searching for the reference of the pronoun and identifying to him, and the extent of the strength of the moral harmony that occurs between them.   We sometimes see him reject the idea of ​​textual appreciation and interpretation, and he is not forced to interpret in the honorable text.

The use of Sufi discourse is considered one of the most important expressive patterns in the contemporary Arabic poem in order to break the monotony of familiar communicative patterns. Contemporary poets found in it new spiritual and intellectual spaces to enrich their modernist poetic experience and encapsulate it with mystical symbols. And the poet, when he tends to Sufism, he aims to transcend the feeling of narrow vision that is the problem of contemporary man, and to withdraw from this apparent existence by contemplation and departing from the ordinary until he reaches the truth, and feels complete liberation from all restrictions that make man feel his servitude. Sufi poetry is a literary experience with artistic features that elevates the soul above spiritual horizons and draws closer to the divine self. Some contemporary poets walk cognitive paths to break free from the dominant reality and obtain their artistic and existential desire. This tendency has seeped into the creativity of female poets, including Nabila Al-Khatib, the contemporary Jordanian poet. Nabila Al-Khatib, the contemporary Jordanian poet, is one of those poets who hints the reader by reading her book “She is Jerusalem” shows Sufi spaces that try, through some of her poems, to express her conscience and reveal the dimensions of her mystical experience. It goes without saying that what is meant by Sufism in Nabila Al-Khatib’s poetry is not intellectual mysticism in which principles or sayings aim at building a way or a doctrine of life, so that the reader does not think that we are in front of poetry similar to the products of the pioneers of Sufism, but rather it is a group of emotional and spiritual manifestations in which love overlaps. The divine, glorification of the divine essence, asceticism from this world, and the tendency to unite with the absolute self. How beautiful it is to hear the quality of Sufism in Nabila’s poetry from the poet herself, who answered in a press interview a question about the Sufi trend in her poetry, saying: “Sufism is of two types… Sufism of passion and spirit, Sufism of belief and traditional terminology… I am of the first type consistent with my spiritual nature. Conflict to the top with divine love and good example of the master of creation. After this clarification, it appears to us that the mystical discourse of Nabila al-Khatib is not based on philosophical foundations, but rather it is an automatic flow emanating from the spiritual nature of the poetess, and from the mystical awareness inherent in herself. How beautiful it is for the mystical experience to be crowded with mystical radiances without its owner wearing a mystical robe; Because then it will be a true human experience. From this point of view, this research paper, with its descriptive and analytical approach, attempts to elucidate that Sufi experience in the poetry of Nabila Al-Khatib by monitoring the Sufi connotations and references in the book “She is Al-Quds” until you see: What are the most frequently mentioned mystical and spiritual contents in “She is Jerusalem”? To what extent was she able to represent the Sufi phenomenon to enrich her poetic experience? How did you benefit from it?  Therefore, I approach the traditional Sufi trend spiritually and leave it traditionally.” This research aims, with its descriptive and analytical approach, to study the mechanisms of forming the Sufi text and its manifestations in Al-Khatib's poetry in order to reveal the Sufi idea and its themes. Through the analysis of the poems of the is Al-Quds Poetry Court the study reached some results, the most important of which are: Nabila Al-Khatib is a poet with a Sufi tendency, and this tendency was manifested in the book, Jerusalem, especially her poems, by seizing Sufi ideas and some Sufi terms. We noticed after reading and meditating on her poetry that she was overwhelmed with spiritual manifestations. We lived through studying this book of expressions and images that translated the divine love and the love of His Messenger, and that was through hope and supplication in a language of sincere conscience and faith. In her Sufi spin, the poet opposed the approach of Al-Busiri and Ahmed Shoqi, and succeeded in that opposition with the funny meanings that she added to her poems. It also appeared that the mystical experience of Nabila Al-Khatib was not a lexical experience, but a spiritual experience that tended towards the upper and imbued with spiritual values and emotionally mixed with the Sufi consciousness open to the highest and purest, which was clearly evident in her spiritual alienation. And her permanent nostalgia for the connection and encounter with the absolute Existence of God Almighty. This sublime experience was manifested in divine and prophetic love, avoidance of earthly filth and longing to dissolve into the absolute self.

The subject of “The I and the Other”, especially when we define and limit it in the context of I am eastern and the other is western, , especially I'm an Arab, is placed in different spaces. "I and the Other" first examines the interaction between the two sides in the Western world and introduces that I'm Eastern or an Arab who went to the West to study and for other reasons. This issue appeared in the Arabic novel in the early twentieth century, and the writers portrayed a civilized and dazzling relationship to the Western one in their novels. After years and decades, despite the conflicts between me, an eastern Arab and a Westerner, the conditions for strengthening the relations between the two became hostility and hatred. Following that, the field of relations between the East and the West, with the methods considered by the author, in the novel changed.As a result of these and many other related issues, categories such as "I and the Other" have emerged in Arabic literature since the mid-twentieth century. The literary genre of the novel also became an arena for depicting the Arabic self, in which the author honors his original cultural values in the face of Westernization and it deals with cultural self-destruction. Hence, the subject of "I and the other" in literary genres has attracted the attention of many scholars. The present study also examines the subject of “I and the other”, how the image and the author's point of view differ in the novel "Al-Masabih Al-Zarq."Hana Minah is one of the leading writers in literature. As he has influenced by the school of realism, he has written many of his works based on this school. Hana Minah was born in 1924 in a village located in the Iskenderun region. He left Syria for Turkey when France occupied Syria. Minah went with his family to the coastal city of Al-Dhaqiyah in 1939. Living in this city inspired him to write many stories. Due to the turbulent conditions of that period, Hana Minah has stepped in the field of politics as of a young age. He participated in the national struggle against the occupation of Syria by France and was imprisoned several times in the fight. He traveled many years to Hungary, China and Lebanon and spent some time in exile.This research seeks to respond to the following questions:1.      Which characters of the novel Al-Masabih Al-Zarq is located in framework of “I and the other?2.      How can “I and the other” be reflected in the novel Al-Masabih Al-Zarq in terms of  confrontation, interaction and its role in strengthening identity? After analyzing the novel and research the issue of “I and the other”, and the way to read these two concepts in this field, the results are referred to:•        Fares, the protagonist of the novel "Al-Masabih Al-Zarq," represents the variable and anxious I, because his character is between adolescence that has no attitude and a man with a different attitude. Through the Fares' character in novel Al-Masabih Al-Zarq, the author shows: other, which introduces by the novel as a colonist, can affect the behavior of "I" and how to deal with various issues.•        Normal people in the novel, including Abu Fares' character, have the characteristics of patriotism and courage, and steadfast, and despite poverty and disasters, they are also stabled and proud of the motherland and do not hesitate to defend themselves. And the feeling of "I" is a patriotic against any foreigner who wants to harm their homeland.     •        The role of woman in novel "Al-Masabih Al-Zarq" has an impact presence, as in general appear in an unstable, anxious and disturbing state. Aging and disability and fatigue are the characteristics of the woman in the novel.•        The “other” in the novel "Al-MasabihAl-Zarq" is shown in different ways, where the other is displayed by the French, Turks, British, Germans and Italians, and the "I" looks at “the other” different from country to another.•        The “other” who is a Frenchman, appears in different ways, most of which have had an unpleasant effect on the look of the Syrian people. It is clear from the text of the novel that "I", the Syrians, saw nothing but injustice, oppression and tyranny.•        The novel "Al-Masabih Al-Zarq" drags the conflict between the “I," who is Eastern or Arabic, and the “other” who is Western into the Arab land in Syria, contrary to what is common, when writers or novelists express the relationship between the West and the East to travel and presence in Western countries, Hana Mina states the relationship and differences between I, an Eastern or an Arab, and the other, a Western one, through war and colonialism, which is ruled by a frustrating hostility that leads to rejection and enemity with the other in various ways.

Investigation of literature and literary works, especially in the field of criticism is associated with interdisciplinary research and specifically with the science of sociology; this is due to the importance of literature as a reflector of social problems. Sociological literature investigations can be modified cultural structure of society, solve its problems and transform it in various fields. On the other hand we see that the novel from some time ago, with a prominent place in the expression of social issues, it is distinguished from other literary knowledge and techniques. Subsequently, the Islamic novel is a literary genre that is expressing the Muslim community issues; because it cannot be around this literature from addressing important social issues of the nations. For this reason the Islamic literature is a committed, indicative and aware literature of the evolution of human societies. Thus, the Islamic novel addressed the sustainability issue, and figured the pains of oppressed that live under the yoke of colonialism. Naguib al-Kilani is a pioneer of the contemporary Islamic novel, he is show special attention to the female characters in his novels, especially the "A’dhra’ Djakarta" novel, and as a Muslim novelist, most examples of female characters in the novel used to showing his emphasis on the role and attitude of women in the subject of resistance. This article is addressed the positive aspects of woman character in the "A’dhra’ Djakarta" novel with a descriptive and analytical method and According to a sociological analysis of the novel, and indicates that Naguib al-Kilani focuses on three aspects of the woman that is champion, stable and martyr woman, pictured a sublime status of Muslim women to encourage people of colonized countries to face the enemy. The field of post-colonial theory relates to a specific historical period that followed the demise of colonialism, or the period that followed the political independence obtained by countries that were under foreign colonialism. This theory uses a variety of modern critical approaches, including the renaissance of cultural studies and feminist studies. It benefits from all critical approaches, especially post-structuralism and postmodernism. The term post-colonialism came with the publication of Edward Said's Orientalism book, and the French writer Madame de Stael was the first to point out the importance of the relationship between literature and society, and between literature and politics. The issue of ideology is another topic that Goldman refers to in his research on the sociology of literature, as he sees that the creator of literary works is not only their author, but its creator is the ideology belonging to a particular social class.   In this article, our attention has focused on the two topics related to the novel The A’dhra’jakarta, while the first topic is related to the study of the features of the positive characters in the novel, including the heroine of the novel "Fatima", and her political and revolutionary activities and other feminist personalities participating in this jihad, and to shed light on the features of these novelists, We analyze their most important social and political activities, which continue their struggle until the last moment of life to achieve complete freedom for their homeland and people. The second topic concerns the effects of post-colonialism   Al-Kilani was interested in the issue of resistance, as it is a distinguished literature, and he took care in the novel of The A’dhra’jakarta from both sides, the first of which is drawing the features of feminist personalities, and focusing on the important position of women in Islamic society, which is the participation of women in the most important social issues and in the fate of her homeland and her future, and Islamic literature confirms it in various areas of peoples' lives. The second is to express the effects of communist colonialism on the different levels of Indonesian society. In his novel, Al-Kilani was concerned with the issue of the complete equality of women and men, their social and political rights, the nature of communism, its ideological goals, and its opportunist policies that oppose Islamic teachings. On the other hand, he used the figure of Fatima, as a militant woman whose Islamic features the author has employed to express his beliefs about The functions of women in their social life, and to emphasize the extent of their importance in the resistance and steadfastness in the face of manifestations of colonialism and injustice. Al-Kilani has benefited from the method of preaching and guidance in the sayings of this female character, and he has used her Islamic features, and painted them in his novels, to emphasize the role of women in global revolutions, and he wanted to say that the role of women in the resistance movement is no less than that of men. According to his Islamic ideology and his revolutionary beliefs, he wanted, through the features of these positive personalities, to point out two things: First: that revolutions around the world are proceeding on one line, which is the union of the different classes of peoples. And secondly: that women can do great things, and help men to continue the path towards freedom and lofty goals

Allameh Tabatabai, believing in the incompatibility of monotheism and evolution, believes that the evolutionary theory of creation is rejected from the point of view of science and the view of the Holy Quran according to the appearance of the verses indicates proven creation, so there is no conflict between science and religion in this regard. Allameh's strategy in focusing on monotheism and religious anthropology is only concerned with resolving the content conflict, and she has not offered a solution to the conflict between Darwinism and the religious vision of the universe, nature, and ethics. Her method does not have the full ability to resolve the apparent conflict between science and religion, and is successful only if the theory of evolution is really invalidated. According to the author, the theory of evolution neither violates the teleological interpretation of the universe nor the order of the universe, even if it removes teleological interpretations from biology. There is no contradiction in a philosophy of existence. Metaphysics is throughout physics both in terms of activity and in terms of purpose. With the sum of monotheism and evolution in the view of monotheistic evolution it can be shown that the acceptance of the theory of evolution is not necessary to deny God and His activity in the world and God as the creator and mastermind of the universe, could implement his plan through the process of evolution. The method of this research is descriptive-analytical. The result of this research can be summarized as follows: The most important conflict between the theory of evolution and the problem of world order is answered according to the principles of Allama and Muslim philosophers. Regarding the conflict between the theory of evolution and the argument of the order and wisdom of creation, it should be said that philosophical Darwinism, which denies prudence and wisdom in creation, is based on several fallacies: What philosophical Darwinism denies as order is a simplistic picture of the system of creation and God's relationship to the world of creation. Order in the minds of Western theologians is a human concept and is based on the fallacy of comparison with human action. In this conception, the regulator regulates orderly phenomena in nature, such as man, in relation to his contemplative actions, and in the expression of philosophers by compound forgery. This notion is fundamentally wrong from the point of view of Muslim sages such as Allameh Tabatabai, and Darwinism illustrates the destruction of this notion, but it should not be assumed that order in creation is nothing but what theologians of the West have interpreted. God's activity in nature is not directly related to natural causes. In regulating nature through the mode of existence of nature, the moderator has created them in order, not that she created them and then regulated them. Of course, orderly creation in the system is done for its own cause and effect with all natural resources. Therefore, it is possible to abstract from the gradual creation of nature, prudence and wisdom, and the theory of evolution is not a rival to any interpretation of the order of creation, but only conflicts with the idea of ​​order, which considers the order of creation as an industrial order like human actions. Proponents of the theory of evolution have argued that the expression of an actual causal interpretation of creation does not require an ultimate causality. The theory of evolution denying the argument of order is based on the fallacy of confusing actual cause and ultimate cause. The question of ultimate causality and actual causality is possible in two ways: philosophical interpretation and scientific interpretation. These two interpretations are parallel to each other, and a conflict between them is basically impossible. Darwinism, if it can, is the scientific interpretation of creation, but the purposeful interpretation of creation (according to Muslim scholars) is not a purely scientific interpretation, because it does not express the industrial order and prove the steward, but expresses an order that is naturally forged. Of course, the theory of evolution is in conflict with the conventional interpretation of Western theologians, because both interpretations are scientific in structure and two scientific interpretations belong to the same subject. The conclusion is that the theory of evolution is a rival to the theologian who proves God's order as the steward through argument, because he considered the natural desire of living things and genetic mutations to be the steward of God and the order as the product of disorder. But if this theory proves God as an indirect controller who, through the natural desire of living things, created the order of the universe and guided order in the world, then the theory of evolution cannot compete with it.

The era of Imamate, especially the time of Imamate of Sadeghin and Imam Musa Kazem, was of special importance due to the symmetry with the period of intellectual protests and the emergence of various currents in Islamic sciences. This era was sensitive in terms of the emergence and growth of various currents of hadith, jurisprudence, theology and interpretation, and in terms of the conflict of opinions and ideas, a large area emerged in the Islamic world. There were groups that each tried to consolidate their views and ideas. This shows the active educational atmosphere that the program of the Infallible Imams demanded in order to present the truth of Islamic sciences. On the other hand, the establishment of Islamic sciences was a way to counter the heresy and deviation that occurred during the caliphate before Imam Ali to the point that a tradition was established as the tradition of Sheikhs against the tradition of the Prophet (PBUH)Islamic sciences are sciences that the subject and issues of those sciences are the principles or sub-principles of Islam or things on the basis of which the principles and sub-principles of Islam are proved. Ie the Qur'an and Sunnah; Such as the science of recitation, the science of interpretation, the science of hadith, the science of theology and the science of jurisprudence. These sciences are the basic needs of the Islamic society for excellence. The sciences that can be the cause of life and growth of the Islamic society and show the dimensions of the personality of a Muslim. The most important branches of these sciences can be presented in the fields of Quran, Hadith and Jurisprudence. The foundation of Islamic sciences, due to its role in preserving and presenting true Islam, has been defined since the time of the Messenger of God (PBUH) in her educational life. Infallible Imams as the successors of the Messenger of God (PBUH) made the teaching of these sciences a priority of their education and Imam Kazem, like the Imams before and after him, took care to establish and teach these sciences. Research on this subject can show the prominent position of Imam Khomeini in introducing and reviving the original Islam, despite all the pressures imposed by the government on her. The present study is based on the method of historical analysis, in order to answer the what and why of the strategy of Imam Musa Kazem in establishing Islamic sciences.After his noble father, Imam Kazem became the president of Sadeghin University. In order to revive and present the true Islam, as well as to respond to and confront the intellectual protests, as well as the emergence of various currents in Islamic sciences and innovations and deviations that have occurred in Islam, the foundation of Islamic sciences in its educational priority. The sciences on the basis of which the principles and sub-principles of Islam are proved. In order to present these sciences, even in a situation full of pressure and suffocation imposed by the government, it was necessary to adopt effective strategies. According to the circumstances in which she was, the Imam arranged the teaching of these sciences through both face-to-face meetings and correspondence. Correspondence that could meet the needs of students' education even when they were imprisoned, and the recording of numerous correspondences in this regard, shows the strategic nature of this educational method. On the other hand, Imam Khomeini, like his fathers, chose the training of specialized students in various branches of Islamic sciences as another strategy in this field. A strategy that, while maintaining the educational chain in Islamic sciences, created the transmission of these sciences to the next generations of Shiites through narration and compilation of works, and thus played an important role in establishing Islamic sciences. In fact, the Shiite Imams believed in the fact that mere mobilization of the people and a temporary victory over the enemy and even taking over the government is not enough, and the Islamic reform program will not be realized unless the government is supported by informed and committed bases. It was on this basis that in order to preserve the school and the survival of the right thinking of the Ahl al-Bayt, they took another way, and that was to open the door of knowledge and knowledge to the enthusiasts and to teach the disciples. In fact, his method along with providing general and public education to the people, was the method of individualization and private education, and it was by such people that the jurisprudence and hadith of the Ahl al-Bayt gradually spread to different places.

Regardless of what is mentioned in the religious heritage of the Noble Qur’an and the honorable hadiths about the personality of Imam Ali (peace be upon him) and his traits - all of which help us to know the personality of Imam (peace be upon him) and find his unique characteristics - he also, in Nahj al-Balagha, presented himself to others and tried to define his personality for them. in both explicit and implicit ways; In the process of presenting in an explicit manner, he made use of the pronoun, the noun, and the title; In the non-explicit method, he used mechanisms ranging from simile, metaphor, metonymy, and nickname, which can be considered as one of the most important pillars of presentation on the part of the imam in Nahj al-Balagha.The truth is that Imam Ali (peace be upon him) as much as he was keen on conveying the relevant concepts, he was also concerned with his method in this process. He is the owner of linguistic wit as he delivers the relevant concepts in his correct speech style and with contemplation and patience; In Nahj al-Balagha, he presented himself to others with multiple mechanisms and technical strategies ranging from simile, metaphor, metonymy and nickname, and by employing these strategies, he added to his text a suggestive dimension and gave it distinction and uniqueness. In light of the status of the forms of self-presentation in Nahj al-Balagha, and since this issue is of great importance in comprehending the text, this study deals with its descriptive analytical approach, the mechanisms that the imam employed in presenting himself and treats the texts that he introduced himself with his tongue to others.In light of the importance of knowing the imam through his words and knowing that knowing a person through his words is one of the most accurate ways to reach his personality, this study deals with its descriptive and analytical approach the types of strategies that the speaker employed when he wanted to introduce himself to others in an indirect way in the belief that the imam is the eloquent who chooses the style The grammatical and rhetorician appropriate to the context or the place and the situation and puts his words in the situation required by the meaning that he wants and the purpose that leads, so studying the mechanisms used in presenting the soul and clarifying the locations of their employment in Nahj al-Balagha and approaching the subject in this book improves the understanding of the recipient and helps him to comprehend the text and helps him to reveal new linguistic circumstances ; To obtain the intended purpose, we treat all the sermons, messages, and wisdom found in Nahj al-Balagha from this perspective. The study attempts to answer the two questions: 1- How did the Imam (peace be upon him) diversify the mechanisms of self-presentation? 2- Which mechanism affected the psyche of the reader more than the other mechanisms and why?It is inferred that besides his interest in the direct method of presenting himself, he focused special attention on the indirect method and was particularly aware to benefit from any mechanism in any context, as the context played a pivotal role in choosing the type of mechanism.Based on all of the above, it can be concluded that Imam Ali (peace be upon him), although in the process of presenting oneself to others benefited from conscience and explicit knowledge, yet he was not satisfied with both of them. The pillars of presentation on the part of the imam in Nahj al-Balagha, and by employing these strategies, he diversified in his graphic style, increased the vitality and literaryness of the text, and kept it away from using the special mechanism.And the study leads us to conclude that the patterns of the mechanisms employed in the presentation process differ according to the place, the addressee, and the subject, so it becomes acceptable, and perhaps even a given, that the author of the text has mastered the use of mechanisms, not only for verbal decoration, but to endow his style with timeless art and to enjoy a distinct linguistic flair. ; Taking advantage of graphical strategies allowed the speaker to activate the recipient’s imagination and strengthen the relationship between the text and the recipients, and to diversify the style of the message he wanted to deliver to the reader, and increase the expressive energy in clarifying the meaning, especially in the embodiment of extractive mental concepts; Benefiting from the studied mechanisms in Nahj al-Balaghah ended in bringing the meanings closer to the awareness of the recipient and increased their clarity and determination.Close reading and careful standing at the texts that came between the two covers of Nahj al-Balagha made it possible for us that the imam in the presentation process tends to indirect expression, as we do not deviate from the path of truth if we say: employing indirect expression is one of the likely and preferred method of the imam (peace be upon him(.From the study of the attributes and personalities employed by the Imam (pbuh) for himself in Nahj al-Balagha, it can be said that he (pbuh) desires the process of presenting himself in a lot of ways to embody rational and abstract concepts; This trend made “similarity” with its two types, the simple analogy and the advanced analogy (metaphor), a pivotal mechanism affecting the reader’s psyche in presenting oneself, and it has a special effectiveness in accepting the intended meaning and determining it for the recipient. Through this mechanism, the imam came as a pole, a welder, a lamp, a boat, a light, an arm, a lamp, an advisor, an expelled counselor, a doctor, a weer, a solid tree, water and fruit.