نشریه آفاق الحضاره الاسلامیه
سال بیست و ششم شماره 2 (الخریف و الشتاء 2023)

"Artistic imagery" is the basic rule of the style of the Qur'an and its favorite tool for expressing abstract meanings, mental states and human attitudes. Embodies spiritual and intellectual themes and sensory states in vivid and dynamic images, and by this, God has revealed high and deep cognitions for the level of human understanding. One of the basic topics of aesthetics in the word is artistic imagery, which has long been of interest to people of taste and art. Visual criticism, especially in the contemporary era, has been of great interest to literary people. By artistic image, we mean artistic paintings and It is beautiful that the Qur'an draws by using the imagination and virtual uses of words. The beauty and subtlety of the Qur'anic interpretations is a proof of the fact that the Qur'an is a technical, precise, timeless and superhuman word, with a coherent and unique texture. One of the goals of a text, especially in its literary type, is to influence the audience, therefore the creator uses various methods, including illustration, to achieve this influence. In the field of illustration, descriptions and drawings are such that they touch the realities beyond the text; therefore, the more accurate the depiction of a text is, the more and more strongly the reader or listener is affected. One of the basic, complex and famous concepts in the Holy Qur'an is the concept of polytheism and its examples are more difficult to understand than similar concepts and it is considered a pole around which other related concepts revolve so that God Almighty considers the concept of polytheism in the Qur'an as the greatest And expresses the worst kind of oppression (that polytheism is great oppression) (Loghman 13). The purpose of the artistic image in the Holy Qur'an is to make a human being intellectually, intellectually, emotionally and behaviorally, and the variety of its functions is also to fulfill this religious purpose.In the expressive art of the Holy Quran, the goal is to stimulate the audience to the two powers of reason and emotion. In the psychological function, the Qur'anic image is not only enough to affect the mind, but balances the human soul through the stimulation of emotions. Therefore, creating a balance Spirituality in human existence is the goal of the psychological function of the Qur'anic image. In addition to building the human psyche, it also pays attention to the balanced relationship between the self and society. In the rational function, the Qur'anic image also focuses on the formation of the human mind by insisting on the contemplation of tangible scenes. And relying on the observation of sensations as a tool of religious knowledge and then emphasizing the principle of the cause or some rational reasons with polemical approaches such as debate and the law of equality. The religious function is the basis of all the functions of the Quranic images. It was done to make a person familiar with his creator and his names, attributes, actions and effects of his power, and this leads to intellectual and ideological works and to the correct human behavior and finally to the aesthetic concept in Muslim education. The purpose of this study is to investigate the artistic images related to the concept of polytheism in Surah Hajj of the Holy Quran and its elements based on the theory of Sayyid Qutb, focusing on independent extraction of the functions of these images based on the view of Abdul Salam Ahmad Al-Ragheb. In his book, Seyyed Qutb paid attention to the artistic aspects and appearances of artistic images, but did not pay attention to the functions of the images. In this article, we have taken into consideration the point of view of Seyyed Qutb, who divided the elements of the artistic image to extract the elements of artistic images, and the view of Abdulsalam Ahmed Al-Raghib to extract the functions of images related to this concept. The views of Ragheb and Seyyed Qutb are complementary. are and overlap with each other. In many cases, we see that the same terms used by Sayyed Qutb were also used by Ahmad al-Raghib. We have used descriptive-analytical methods from statistical tables. The conclusion reached by this research is that God did not use the artistic image only for the purpose of beauty, which is manifested in presenting the main idea of the verses under discussion. Rather, he has chosen it as a means of expressing religious, psychological, and other purposes. Also, among the elements of the artistic image of the concept of polytheism in Surah Hajj, the element of artistic harmony with (14 repetitions) has been most present. At the top of the functions of artistic images is this concept with (5 repetitions) Then there are psychological, intellectual, social, historical and political functions, respectively.Keywords: Holy Quran, Surah Hajj, The concept of polytheism, The function of artistic imagery, Mental concepts

Inference is one of the mechanisms of persuasion for every preacher. The process of inference is closely related to the language. Direct inference is used in cases where there is no impediment to its use, and it is clearer;  Direct inference is used in every field in which we do not resort to the use of indirect inference.  Direct inference has three methods induction, analogy, and representation.  Political discourse aims at persuasion, so the preacher tries to present his ideas with a logical link based on an intellectual system that carries many concepts and connotations that help the individual understand aspects of the political and social reality.  Nasrallah is the production of a distinctive resistance speech from what is common since the beginning of his resistance work on the Lebanese scene, a speech that jumps over the elements of division to arouse the nation’s audience, directing its thinking towards the main issue, which is Palestine and the issue of conflict with the Zionist enemy. This article seeks to answer the following questions: How did Sayed Nasrallah employ direct reasoning in his speeches?  And how did the direct reasoning that Sayed Nasrallah relied on affect the public’s persuasion? Based on these questions, this study relies on the descriptive and analytical approach to study direct inference in the speeches of Sayed Hassan Nasrallah from the year 2000 AD to 2003 AD.  This research deals with three axes: the presence of inductive reasoning in Sayed Nasrallah's speech, the presence of standard inference in his speech, and then the study of representative inference in it.  I received these letters from the “Revival of the Resisting Heritage Society”, an association concerned with documenting the speech of Sayed Nasrallah, and books and articles that talk about this speech, and the center of this society is Beirut, and it was established in 2008, by virtue of license 1234.This article aims to reveal the argumentative structure in Sayed Nasrallah's speech, and the purposes and objectives that Sayed Nasrallah wanted to highlight in order to create an intellectual renaissance based on awareness of religious, political, social and national values.  The main findings of this article are:  The study of Sayed Nasrallah’s speech showed that he used a scientific approach in his approach to events in Lebanon and the region, based on inference by extrapolating the facts, arranging and organizing them, and then making a logical analogy with them, from a first premise, a second premise, and the result of the measurement;  As for representative inference, it proceeds from similar examples, to reveal facts, develop knowledge and show the relationship between cause and effect;  Sayed Hassan Nasrallah, when starting from the postulates, aims to give correct premises to reach correct results, and his goal in this is to show the importance of the resistance in Lebanon and Palestine, and the role of the Zionist and American enemy in hegemony over the region, and the impact of martyrdom on the work of resistance, and the connection with the Muhammadan-Husseini approach.  The future with its repercussions, to alert the nation, instill in it a spirit of optimism, and call it to resist every oppressor of its rights.- Sayed Nasrallah employed the method of inference types, to reach logical conclusions, and he has the ability to discover the overlap between situations, and the ability to think about possibilities and follow logical sequences, in order to derive results;  Since the beginning of the speech, Sayed Nasrallah assumes a specific result, and declares it clearly through his enumeration of the research points in the speech.  In this presentation, he narrates the facts surrounding the recipient, from his audience and on the regional and international arena, he cites these facts, then measures the events on the basis of logic or on the events of the past, up to the result he aims at from the beginning, so whoever hears the speech feels that he is a partner in making the logical result,  By linking events together, and seeing the course of things;  This shows the ability of Sayed Nasrallah to create successful communication with the recipient, through the interaction of this audience, and his conviction of the results that Sayed Nasrallah is reaching.- Sayed Nasrallah always focuses in his speech on Palestine, the Qiblah (the direction) and the axis. He describes and analyzes the reality, and measures against previous events, to come up with the position required by the nation;The uprising in Palestine continues despite the great sacrifices, and despite the failure of the Arabs in the media, financially and morally.- SayedHassan Nasrallah extrapolates the facts in Lebanon and the region, and measures against them, by linking them to the past, in order to consider the past, and to understand history that helps determine the correct position in the present and the future, or through mathematical logic based on analogy, which is divided into a major premise.  a small introduction, and a conclusion;  As for representation, which is the third element of inference, Sayed Hassan Nasrallah moves from representation between two separate cases, revealing similarities between them, to reach a new concept that helps solve the issues at hand.- The syllogism based on a major premise and a minor premise and a result was mentioned in the words of Sayed Nasrallah, and more than an analogy of the present to the past. He calls for taking lessons from the past, to unite in the present and the future behind the project of liberating land and man in Palestine, Lebanon and the region;  It is a discourse that carries in itself the elements of stability in positions, and works to establish the principles and premises, raise the feeling of spiritual, heritage and social belonging, and confirm that what the Palestinian people do, as well as the resistance in Lebanon, is an act of will and awareness of the nature of the conflict, the basic issue represented in Palestine, and the nature of the conflict  Arab Israeli.

The hymns of the Sahih al-Sahifa al-Sajjadiyyah of Imam al-Sajjad, peace be upon him, The book of Al-Sahifa al-Sajjadiyya needs no introduction, as it is the third reference in the heritage of the Ahl al-Bayt, peace be upon them, in addition to containing sixty-one supplications, in the arts of benevolence, types of worship, seeking happiness, and teaching the servants how to resort to their Creator in times of distress and how to ask for their needs. And how do they humiliate themselves before the Almighty, and all of this was mentioned by Imam Al-Sajjad, peace be upon him, in a very elegant rhetorical formula. This study aims to reveal the perceptions generated from human life experiences, and there is no doubt that the human mind has an effective role in producing them by going beyond the fact that metaphor is a rhetorical decoration of texts. And the interpretation of societal knowledge, and the expansion of the space of its significance, and that is through the interaction in the relationship between the mind and human language and the environmental, psychological and social experience, and the study was carried out in the light of the substantive theory of George Lakoff and Mark Johnson in their book Metaphors We Live By, where the two saw that the metaphor is only a means of knowledge It contributes to the crystallization of different perceptions of man, because all our experiences in the environment are primarily metaphorical experiences, and given that metaphor is a structure in perception that has a close relationship with the human brain and mind, as it contributes to knowledge and the production of meaning and understanding, and among the metaphors that we have studied: ontological metaphor Or existentialism, which gave us an additional basis for understanding according to our experiences with physical things, which in turn depends on the diagnosis, the containment plan, the entity and the material, to move to the conceptual structural metaphor that arises with our experiences directly, based on understanding the structure of the abstract field mediated by the structure of the source, which is the tangible field, up to The directional metaphor as a mental activity, and its production of perceptions through the mental role, produces an interaction between the sensory and mental fields. All perceptions are related to the human mind, relying in our study on the analytical/descriptive approach as a procedure for extracting the metaphors rooted in the texts of supplications that we are in the process of analyzing and studying.The use of the space metaphor by Imam Al-Sajjad, peace be upon him, is inevitably a concern for the human self above all else, in addition to its bearing on all of our ideological, social and cultural practices, so that it gives our thinking a system for understanding things and reflects our thinking as well. Although our study is a large collection of supplications, we found metaphorical expressions, and these expressions are from the core of our ordinary, daily speech. This indicates that the supplications include among their folds and folds expressions that stem from the core of our ordinary, ordinary language. The expressions are also identical with metaphor, and thus they form part of We talk about different topics from the usual way. The spatial conceptual metaphor, which was advanced in the light of cognitive linguistics, expresses the cultural dimension of the Imam, peace be upon him, by linking the linguistic phenomenon and the cultural dimension with pictorial directional principles and then clearly expressing the process of understanding, so that the existing meanings are supposed to be expressed directionally. And then we achieve it cognitivelyWe have come to the conclusion that the metaphor stems from the core of our daily experiences and our usual language and is not merely an embellishment and embellishment in rhetoric. It cannot be dispensed with or ignored, as it is the result of interaction between two active thoughts, and through interaction supplications in the Sahifa al-Sajjadiyya play an essential role, whether it is between the reader. And the receiver, or was it between the human being and his surroundings in which he lives, as the metaphor enables human thinking to deal with the reality surrounding it.

Evaluating the different levels of ancient religious texts based on new theories and patterns causes the dynamism of those texts and their deeper understanding and leads to new attention and discovery of new beauties. Critical discourse analysis as a new approach plays a significant role in discovering the ideology of the discourse owner. Theon Van Dijk, who is one of the prominent theorists of critical discourse analysis, presents his ideological square theory for discourse analysis; His ideological square has four sides, which emphasizes on highlighting the positive characteristics of oneself or the insider, the negative characteristics of the other or the other, and downplaying the negative characteristics of the self or the insider, the positive characteristics of the other or the other. Considering the high potential of this theory, the present research intends to examine the 25th sermon of Nahj al-Balagha with a qualitative approach and the method of critical discourse analysis based on Van Dyck's ideological square. Analyzing the critical discourse of the 25th sermon of Nahj al-Balaghah in the light of the ideological square of Van Dyck invites us to believe that the author of the discourse guided the people and portrayed the subordinate group and the anti-group, and sought to polarize the gray group, who are the Kufans who have been involved in misguidance to a large extent and because of their negligence and negligence, they almost They fully join the opposite group while they are sleepy. Based on this mentality, the author of the speech sought to speak by employing various strategies about the positive points of the affiliated group and the negative points of the opposing group, and called people in general and the Kufans in particular to the straight path and the people of truth. In the studied discourse, although many reprimands were directed at the Kufans and their deeds, the author of the discourse did not despair of guiding them and endeavored to educate them. Accordingly, the Kufans are considered a middle group (the gray bar) in the case. Since they did not join the people of falsehood categorically and did not prevail in their entirety, the author of the text put them in a state of suspension and took great care in defining their status and replacing them with others.And that the author of the speech focused a special focus on proving, highlighting and amplifying the negative points of the opposing group, and that the ideological lines are explicit and clear in three sides of the ideological square. As for the other side related to underestimating the weakness of the self or me, it is hidden and not explicit. We can deduce that since the author of the speech was a political and religious leader, this made him not see a weakness in him until he declared it or tried to conceal it. The reason is that the place is not a place of self-praise and shame, but rather a place of compulsion. Because the Islamic countries came out of his authority except Kufa. From another point of view, the imam does not aim to favor the affiliated group over the opposing group, but rather he intends to educate the inattentive consciences of the Kufans and remove the curtain from the bad behavior of the Umayyads.And that the author of the speech does not intend to weaken the will of the Kufans and their decision by highlighting their negative points, but rather aims to strengthen their will and achieve his goals by influencing and changing their ideas, emotions, and desires. In the other side, although the speaker was able to benefit from propaganda and negative arts such as anesthesia, deception and spreading rumors, he did not do that, but rather employed other arts such as incitement, balance, awareness and clarification. In the end, the ideology of the Imam (PBUH) in this sermon is to spread unity, accept responsibility, stir people to be loyal to their homeland, and avoid treason.

Structural criticism is one of the newly established methods in literary criticism and a method within literature that takes its linguistic and aesthetic foundation from the nascent science of linguistics, especially the views of Swiss linguists, Ferdinand de Saussure and Russian formalists. The whole effort of the structural criticism method is to discover the general, mysterious and complex relationships of the structure of the literary work, which expresses states, thoughts, emotions, complex structures of linguistic, artistic, literary and aesthetic systems. They have defined three fundamental functions for such a critical method; Extracting the components of the structure of the work, establishing the relationship between the components of the structure of the work and showing the implication in the overall structure of the work.The ode "Garcia Lorca" is the work of contemporary Iraqi poet "Badr Shaker Al-Sayab" who wrote it in memory of the Spanish poet and writer Federico Garcia Lorca. In this ode, the poet has used the world dream method of "Lucien Goldman", a Romanian sociologist and literary critic. It is a dream that was born from a social structure and born from developmental structuralism. The main argument of developmental structuralism is that no part has meaning by itself, but each part should be considered in relation to its other parts and finally the whole system. In other words, in the analysis of a poem from the point of view of structural criticism, its components and elements should not be analyzed separately; But its overall structure should be considered. This type of structuralism believes that artistic invention is the embodiment of world dreams that is born from the social status of a class, a specific group or a group of people.Therefore, it can be said that structuralism, which is considered by Goldman, on the one hand, seeks to examine the components and elements that make up a work, and on the other hand, it tries to reach the overall concept and meaning of the work by communicating between the components. In this critical method, the structural critic presents a final overview of its technical and artistic structure by analyzing the expressive, literary and speech elements of the text. Although the manner of Lorca's death and murder by the fascists has had an effect on the attention of Sayab and Arab poets in general on his literature and poetry, what increases this effect even more is the reflection of Islamic and Arabic symbols and Especially Andalusia is in his poems. Another fact about Lorca becoming a praiseworthy figure among contemporary Arab poets was his social and revolutionary role. A role that was reflected in his poems and eventually led to his murder. Arab poets considered him a revolutionary poet in the true sense of the word. In García Lorca's ode, Sayab tries to present an image of his ideal poet based on his socialist thought and perspective. A poet who is humanistic and has a social duty and should think about the society and the hungry. Sayab tries to bring up concepts that are consistent with Lorca's views and thoughts and address them in his obituary. he wants to create a match between Lorca's perspective and social constructions and the constructions formed in the work, and this is what Lucien Goldman does in the topic of developmental structuralism and the poet's outlook and worldview, refers to it. Sometimes the poet completes the structure of the ode by creating a quasi-imaginary atmosphere and paying attention to small elements. It is as if the poet, by creating this pseudo-imaginary space, is looking for his global dream, which is indeed spring greens, sea water, fertile pastures and full of goodness and blessings, and the fight against poverty in the world. A space that moves forward with role-playing and centrality (sail). Concepts such as water, which is the source of being alive and pure, and a storm that can wipe away evil and wickedness from the earth, and a fire that can ignite inside an oven and feed the hungry It shows the worldview of the poet and expresses the compatibility and equivalence of socio-economic issues at the time of the creation of the work with the structure of the work and their effects on each other. From a symbolic point of view, the poet has been able to express one of his goals, which is to move forward and hope for the future, by using the word "sail". He has well understood that the Arab nation needs hope, and it is this hope that forces people to continue despite all the hardships. So by bringing the word "sail" at the end of the ode and repeating it a lot, he is trying to promise his audience the forward movement.This article seeks to answer the following questions by applying the descriptive-analytical method and using library resources and applying this critical method to this poem: To what extent does the poet and his style of expression in the poem correspond to Lucine Goldman's style? What are the manifestations of the poet's dream of reforming Arab society in the poem? The main objective is a structural analysis of the poem and proving a hypothesis explaining that the poet's dream is the same dream that Lorca had, which is to change the human being, and thus to change the world. The results indicate that this ode is based on a constructive and symbolic structure, and the poet uses the "Lucien Goldman" world dream method and dreams of a hero, whose main goal is to reform the Arab and global society. be The structure of the ode aims to express the dream role of the poet and his heroic and charismatic mythological role. By reflecting on the ode, we can conclude that the poet wants to modernize and manifest his role, which is the savior of the Arab people, by portraying and reinterpreting the role of Lorca in the society of his time.

Attention represents an important artistic characteristic in building highly expressive styles. Because it gives speech an artistic effect that ignites the mind of the recipient and stimulates his senses and feelings. So he finds the Arab accepting him and begging him. Because he feels that if the speech is transferred from one style to another, he hopes that it will be listened to again. The attention creates a shift in the linguistic style, to diversify the construction of artistic styles, and to suggest many rhetorical meanings. This is because the hadiths take place on the tongue of the most eloquent Arab - the Messenger (PBUH) - and are full of eloquence and eloquence. We find that there is a lot of confusion between pronouns, so that its meanings achieve complete eloquence and clarification, and the Prophet (PBUH) varied in his speech so as not to bore the addressee. He diversifies his style to expand his words, in order to make the intended meaning more eloquent and eloquent. He used stylistic characteristics in the event and meaning, changing the past tense to the present tense for a rhetorical purpose and artistic purpose. He also departed from the principle of grammatical correspondence between the adjective and what is described in number and type, as he intended in his expression to cause a shift in the grammatical system for rhetorical purposes. This study seeks to clarify the characteristic of attention in the holy hadiths, adopting the analytical-descriptive approach, seeking to answer these questions: How is attention revealed in the holy hadiths. The results of the research indicate that the motives for attention in pronouns may be similar or repeated between their different sections. Paying attention to the structure of the verb in the textual context leads to the formation of new semantic transformations and variables.Keywords: The Noble Prophet, Holy Hadiths, Style, Rhetoric, Attention.The sciences of Arabic are the repository of the secret of Arabic and the manifestation of its majesty. There is no virtue or merit in a speech except what it contains of its charms and deposited in it of its characteristics. There is no distinction or dominance of one speaker over another due to what he weaves of its wisps, breathes out of its magic, and avoids its ripening fruits. One of the types of eloquence is attention that stimulates the listener and awakens him to listen, as is the custom of writers in their fascination with speech and their behavior in it. If speech is transferred from one style to another style, it is better to refresh the listener’s activity and awaken him to listen to it than to conduct it according to one style. The soul is on the verge of loving the new and the transformation that gives the style an attractive elegance and the meaning an expressive revelation, which gives speech and poetry strength in influence and depth of expression. Paying attention as a rhetorical phenomenon is one of the manifestations of the rhetoric of religious texts, especially in the sacred hadiths. Therefore, rhetoric scholars were interested in studying them and devoted chapters to it in their rhetorical studies.As for the hadith, it is everything that was narrated on the authority of the Prophet (PBUH) before and after the mission. Mostly, what is narrated on the authority of the Prophet (PBUH) after the prophecy, including words, actions, and reports, is the Sunnah of narratives on the authority of the Prophet (PBUH). Speech, action, and report, and the definite part is what was assigned to the followers. As for the Prophetic Hadith: it is what was added to the Messenger in word and meaning. Sometimes it is through the Prophet’s diligence and sometimes it is due to the revelation. It has been said that there is no difference between the holy Hadith and the Prophetic Hadith except with the useful indication that it is sacred for attention to it. As for the sacred hadith, it is what was added to the Messenger and attributed to the Lord of Glory, such as what the Messenger of God (PBUH) said, such as: The Messenger of God said about what was narrated from his Lord, or God Almighty said about what he narrated from the Messenger of God (PBUH), without worshiping his recitation.The study of attention puts the student in front of new equations, as attention is indicated by various meanings, and by attention is indicated by different meanings, and this suggests that it is a term of concern, as it did not fulfill the condition of terminology, which is agreement. Convention “is the specific custom, which is the agreement of a people to give something a name after transferring it from its original subject for a reason between them, such as generality and specificity, or their sharing in a matter, or their similarity in a description, or other things.Mostly among the majority of rhetoricians is the use of the sign of attention, and some of them said it is morphology, correction, objection, completion, departure, or the Arabic courage. Perhaps this multiplicity is due to their diligence in interpreting it, as there is no reference to which they return or a law that they control except their own diligence. For the same reason, we find those who used the sign of attention when they They separate the talk about him from his Qur’anic and poetic evidence. They use a range of functions such as return, departure, return, withdrawal, objection, completion, transition, turning, conjunction, digression, transfer, disposition, morphology, transformation, exit, and disposal.The position of attention in the science of rhetoric was not among the matters agreed upon among rhetoricians. Some of them consider it to be one of the meanings, others consider it to be an explanation, and others consider it to be the magnificent, and it is most likely that it is one of the meanings because the meaning here is the basis of what the attention is based on, as we have seen. The term turning around was not the only one that was used to describe this phenomenon in the language, but rather it was accompanied by other terms, namely coloring the speech, speech, turning away (every turning around is turning away), and others that we have referred to.The condition for attention, which is that the person being addressed is the same as the one being addressed, cannot be adopted at all for this phenomenon. Because the sections of attention mentioned by rhetoricians exceeded this condition in many places. The reasons for attention were not agreed upon by all rhetoricians, so the context played a major role in highlighting these reasons. One section of the categories of attention contains more than one motive of attention. One position may benefit glorification and another may benefit disdain, and both of them fall under one section of the sections of attention.The motives for turning around in pronouns may be similar or repeated between different nouns, as turning around from speech to speech may lead to the benefit that the speaker himself or someone else turns away from speech to backbiting, and so on. I found that the motives cannot be confined or limited to a specific rule, but the benefit comes according to the place in which the attention is made, since the purpose that governs this attention is the intended meaning in these hadiths. Accordingly, I found that two or more types of attention shared the same motive. For example, as is shown through the analysis of the texts, the motive of caution, exaggeration, and clarification.The consequence. Although the texts share this motive, I found that the benefit was not achieved through this participation, but rather it occurred through the text employing this aforementioned motive, but it performs its function in serving the content in which the attention was mentioned. There is no doubt that this content varies from one text to another. The texts in question, even if they share a motive, differ in the content that this motive leads to.

The literature of the filthy city (dystopia) is the literature of an imaginary and corrupt society that is ruled by chaos, this type of literature depicts an imaginary world in which goodness is depleted and absolute evil reigns over it. Its most prominent features include destruction, murder, cruelty, poverty and disease. This literary type, after the proper and decent life for the writers was not achieved in reality, In many of their literary works, it has appeared in the form of an imaginary world full of evil. Arab literature is also not free of this type of literature, Arab poets and elders have paid attention to this concept in their poetic works and literary texts. Among the writers who embodied the filthy city in their literary works is Jalal Bergess, a Jordanian novelist and the author of the novel "Defater al-Waraq". In this work, the author depicts a horrible imaginary city whose events revolve around murder, destruction and corruption. This is the result of the bitter realities of the Jordanian society and the existing class divide in it as a result of the rule of the government and the corrupt administrative system, as well as the continuous conflicts with the Israeli occupiers, which has led the Arab countries to destruction, unrest and chaos. This article deals with a descriptive-analytical approach with the aim of investigating the phenomena of dystopia such as poverty, deprivation, extensive government corruption, war, killing and destruction and the manifestation of these concepts in the novel of the "Defater al-Waraq". One of the other goals of this essay is to introduce the novel  "Defater al-Waraq"  as a socio-political novel  which has depicted the vices of society with the aim of achieving an ideal and desirable society. Considering the importance of research, the authors of the article, relying on the elements of dystopia, try to find the data that leads to the phenomenon of dystopia in the society and also to analyze and examine how its signs appear in the novel  "Defater al-Waraq" . This research has reached this conclusion that Jalal Bergess, psychological conditions governing the characters of the novel such as abnormalities and moral deviations have appeared which they do'nt find a solution to correct it and disobeying the rational commands brings their satisfaction. This phenomenon is not only limited to the poor and needy so that the rich and the holders of government positions are also suffering from moral deviation and their moral deviance has been manifested in the form of harassing others. Personality duality is another psychological phenomenon that  it can be seen in the novel  "Defater al-Waraq"   that the characters of the story are in a difficult struggle between doing good deeds and bad deeds. The author of the novel has not forgotten the lives of the disillusioned and the homeless and has depicted the visible and hidden aspects of their lives. Another sign of dystopia in the novel is the war and conflict with the Zionist regime, which has led to the poverty and misery of the people. On the other hand, the ruling system in the novel "Defater al-Waraq"  is a tyrannical power that has a great influence on events , although it may have an invisible presence like Utopia. In this novel, the ruling system has classified people into different categories, A group that has freely monopolized everything and have built their own utopian world and they have marginalized the rest of the people and they have deprived them of all their human rights. Another sign of government corruption is the expansion of the usury phenomenon in state banks, which swallows people's wealth and assets, that the result of this is the poverty and hardship that is brought to the people. Jalal Bergees has depicted the state of poverty and displacement of the people in such a way that their situation is far worse than that of the Palestinian refugees  and the cloths of rice and wheat bags donated to Palestinians are used as shirts and bags for Jordanian children. Jalal Bergess also has depicted other signs of dystopia, the state of fear and confusion that is the result of continuous surveillance by spies and mercenaries of the government who are constantly trying to monitor the people and it recounts its psychological consequences on the characters of the story. Jalal Bergess believes that the only solution to these crises is the dismantling of the corrupt government and the administration of Jordan by just and democracy-loving men and he believes that the only way to achieve this goal is resistance and perseverance against the oppression of rulers, But from the perspective of mental disorders caused by the bad state of society, he calls people to adopt humane and moral ideals.Key words: Modern novel, dystopia, Jalal Bergees, Defater al-Waraq.

"Cultural criticism" examines the meanings that the writer conveys and conceals behind the text. One of the poets whose ideological patterns we found in their poems, especially those related to resistance, is the poet Salem bin Ali Al-Owais. He used multiple cultural patterns in his texts. We studied these patterns through cultural criticism and a descriptive-analytical approach. It became clear to us that the poet wrote these poems in support of and belief in resistance in difficult circumstances where calls for normalization with the Zionist entity were prevalent. The study of ideological patterns in the resistance poems of the poet Al-Owais revealed the unconscious rebellion hidden behind the poetic structure and unveiled what lies beyond the aesthetics of the text by delving behind the words. The implicit pattern did not adopt a single-meaning connotation but carried multiple patterns, including the pattern of heroism that showed positive values such as courage, nobility, and resistance, the pattern of marginalization that highlighted the exclusion of the Palestinian people from their rights, the pattern of threats and intimidation that expressed feelings of fear and intimidation in the hearts of enemies, and the pattern of humiliation and disgrace that reflected the Arab nations' betrayal towards the Palestinian cause.Keywords:Cultural criticism, literary criticism, ideological patterns, resistance, Salem bin Ali Al-Owais.IntroductionCultural criticism is the analysis and study of cultural works from their intellectual, social, and political aspects. When it comes to resistance poetry, the ideological patterns in these poems can be analyzed in light of cultural criticism as follows: - Political and social awareness: Resistance poems reflect the political and social awareness of the poet and the society they live in.-Revolutionary values: Resistance poems emphasize revolutionary values and resistance against colonization and occupation.-National belonging: Resistance poems express national belonging, love for the country, and sacrifice for it.- Human rights: Resistance poems discuss human rights issues and condemn violations and injustices against individuals and nations. Analyzing the ideological patterns in resistance poems through cultural criticism helps in understanding the poet's message and its impact on society and history. Since cultural criticism is considered a postmodern wave that reveals various issues, we found it worthy of research and study. We decided to adopt it in our study of the poems of the poet Salem Bin Ali Al-Owais. After exploring Al-Owais's poetry, we found three resistance poems that are worth researching and studying due to their ideological patterns. We chose four research axes, namely the masculine pattern, the pattern of marginalization and exclusion, the pattern of humiliation and degradation, and the pattern of threats and intimidation.Materials&MethodsIn this study, we will examine the ideological patterns in the poems of resistance by poet Salem bin Ali Al-Owais, using a descriptive-analytical methodology. Dicussion&resultPattern ConceptThe term "pattern" is used in public and private discourse, as well as in literary texts in literature, referring to what adheres to a single system. It may be synonymous with the meaning of structure or system. Arab researchers have strived to design their own concept of patterns, and we find that the definitions may not align with this field. The concept of structure can encompass the interpretation of the pattern of literary discourse, with all its formal and aesthetic characteristics. Ideology ConceptMany researchers and scholars have differed in the semantic meaning of the concept of ideology, each defining it according to their own perspective. It has been utilized by thinkers, philosophers, and researchers in various fields of knowledge. Despite its widespread use, it has remained shrouded in mystery and instability. Abdullah Al-Arwi used the concept of ideologies in three meanings: first, what is reflected in the mind from the distorted conditions of reality under the influence of concepts used; second, an intellectual pattern aimed at concealing a reality that is difficult and sometimes impossible to analyze; third, a borrowed theory that has not yet fully materialized in the society that borrowed it. Cultural CriticismIn literature, there are various types of criticism used to analyze and evaluate literary texts. Literary criticism differs fundamentally from cultural criticism, as cultural criticism is one of the postmodern waves that views texts equally without distinguishing between what is elite and what is popular. Hence, the most important function of Arab cultural criticism is to uncover patterns, a task that is not easy. Therefore, cultural criticism needs a critic capable of delving beneath the superficial layer, which often carries an aesthetic aspect, to reach the implicit pattern. Conclusion- The implicit pattern in Al-Owais's ideological discourse exhibited flexibility, not adopting a single meaning but carrying multiple meanings due to its interaction with the Palestinian issue and its multifaceted dimensions.- Ideological discourse may draw on religion, economy, history, or political organization, as seen in Al-Owais's texts related to resistance.- Patterns present compelling ideas and link cultural patterns with ideology, shaping the intellectual perception of both the implicit and explicit aspects of the poem.- The pattern of courage in Al-Owais's ideological discourse revealed a system of positive values produced by the culture of the Palestinian people, such as bravery, nobility, resistance, and sacrifice.- The pattern of exclusion and marginalization in resistance poems expressed the exclusion and marginalization of the Palestinian people from their rights.- The pattern of threat and intimidation in ideological discourse conveyed feelings of fear and intimidation among enemies through the use of warning connotations to act as a deterrent to the occupying entity in Jerusalem.- The pattern of humiliation and disgrace in resistance poems expressed the poet's feelings of some Arab nations' betrayal towards the Palestinian cause and a sense of humiliation towards the enemy despite the heroism and illustrious history of the Arab people.- The study of ideological patterns in Al-Owais's resistance poems revealed the unconsciousness of the text harboring a cultural rebellion contrary to the apparent text and poetic structure, unveiling what lies behind the aesthetics of the text through penetrating behind the words.

Stylistics is one of the literary criticism methods for studying literary and linguistic phenomena to evaluate the aesthetic, semantic and psychological aspects of the text. This article has selected two Quranic dialogues by Zakaria and Maryam to characterize their stylistic aspects at the level of sound, music, words, phrases and meaning. The difference between superficial meanings of phrases and their deep, hidden meanings are determined, to check if the gender difference had linguistic and semantic influences on the speeches.The results indicate that, at the phonetic level, the two conversations use loud vowels repeatedly to create a kind of subtle phonetic connection. On syntactic and synthetic levels, in Maryam's conversation, the words are selected in a way to amplify peace of mind and reassurance, while avoiding false slander and impairing her modesty. She uses apologetic phrases accompanied by a kind of shame to absolve herself of the accusation. Regarding Zakaria's conversation, it can be said that words and phrases appropriate to his weakness and old age and complaining about not having a child are used in the form of prayer. In general, the sound of words and words and phrases used in these two conversations provide an accurate picture of the personality, moral and emotional characteristics of the two charactersKey Words: Stylistics, structure, semantics, Zakaria, Maryam Stylistics, as a discipline, delves into the analysis and interpretation of various textual works, drawing from the rich domains of linguistics and literature. With a critical lens, it seeks to unravel the intricate phenomena woven into these texts, exploring the complex interplay between form and meaning. By meticulously scrutinizing the methods of formulation and expression employed by authors, stylistics aims to unveil the underlying semantic, aesthetic, and psychological dimensions that shape the text's impact on the reader.At its core, stylistics recognizes the power of language and literary devices in conveying a writer's intended message and evoking a desired response. It goes beyond mere comprehension of the content and structure of a text and delves into the artful utilization of linguistic and literary elements. By closely examining the choices made in terms of word selection, sentence structure, figurative language, and rhetorical devices, stylistics sheds light on the deliberate craftsmanship employed by writers to create engaging and impactful works of literature.One of the defining characteristics of stylistics is its ability to uncover the prominent influences that shape a writer's creative process. It investigates the cultural, historical, and social factors that influence the choices made by authors, offering insights into the broader context in which the text was produced. Whether it be the influence of a specific literary movement, the impact of social norms and values, or the author's personal experiences, stylistics unveils the layers of inspiration that contribute to the formation of literary masterpieces.The present study embarks on a captivating exploration of two profound Quranic discourses attributed to the esteemed figures of Zakariya the Prophet and Mrs. Maryam (peace be upon them). These remarkable discourses are found within the noble verses of Surat Al-Imran and Surat Maryam, immersing readers in accounts of miraculous births. Adopting a descriptive-analytical approach, our research aims to establish clear and concise definitions of the terminologies central to our study. With this foundation, we delve into a comprehensive analysis of these discourses, meticulously examining their phonetic, syntactic, and semantic dimensions. Our ultimate goal is to unravel the congruence and divergence between the discourses in terms of subject matter and style. Additionally, we aim to identify the linguistic and artistic factors that contribute to these discernible distinctions. Through this meticulous analysis, we seek to unearth the stylistic choices, structural patterns, and vocabulary employed by the authors to convey their attitudes, ideas, and reactions toward the awe-inspiring phenomenon of miraculous childbirth.In delving deeper into the fabric of these discourses, our focus naturally turns toward the phonetic aspects that underpin their rhetorical power. We navigate the emotional and evocative role played by the nuanced timbre of the sounds employed, recognizing their profound impact on the overall tone and delivery. Furthermore, our study extends to encompass the lexical, syntactic, and semantic levels. By doing so, we aim to reveal the underlying disparities between the superficial and deep structures of the discourses. This extensive exploration brings to light the artistic characteristics of each speech, unveiling the hidden layers of meaning that lie dormant within their profound narratives. Moreover, our investigation emphasizes the influence of factors such as the differing locations and genders of the authors. By shedding light on these elements, we gain insights into how they contribute to the discernible distinctions and potential superiority of one discourse over the other in terms of linguistic structure, syntax, and semantics.One remarkable outcome arising from our meticulous research at the phonetic level is the recurrence of a motif reminiscent of the ebb and flow of a tide. This deliberate deployment of phonetic elements engenders a sense of harmonious coherence, bestowing a gentle rhythm that amplifies the inherent tenderness conveyed within the delivery of the discourses. This particular choice proves exquisitely fitting, considering the supplicatory nature characterizing each discourse. In her vulnerable state, Maryam unequivocally disavows the birth of a child, expressing profound terror and even daring to wish for death. To confront and repel the slander unjustly leveled against her by her people, she masterfully employs soft phrases, accompanied by a tone suggestive of modesty and grace. In stark contrast, Zakariya's speech adroitly adopts words and structures that perfectly align with his circumstances. He vocalizes his lamentation of physical weakness and graying hair, invoking a sense of heartfelt supplication. Through the deliberate repetition of supplications, Zakariya's deep longing for a son is unequivocally articulated, reflecting the profound depth of his desire.As we delve into the profound intricacies permeating these sacred texts, we are invited to marvel at the inherent artistry embedded within their narratives. Through the lens of stylistics, we develop a profound appreciation for the literary craftsmanship demonstrated by the author, while gaining a deeper understanding of the multifaceted layers of meaning that enrich their extraordinary narratives.

Undoubtedly, one who pursues linguistic research finds that these studies pursue a particular goal in every way. Based on this, ancient linguistic studies were more religious in nature, and they were summarized in the preservation of the Holy Qur'an and its avoidance. Among these studies, it is possible to point out that the Mu'tazilite sectarian studies have not convinced the apparent aspects of their language, according to their eternal thinking.They believed that a large part of the language needed to be interpreted to understand the author's intentions. And Zamzakhri, who was at the head of the Mu'tazilite viewpoint, did not pay enough attention to the apparent aspect of the text, syntax, mere, sound, mementos, etc., but he Blended its rational and non-linguistic views of the apparent aspect of language. Therefore, by adopting a descriptive and analytical method, this paper tries to analyze and interpret the syntactic views of Zamakhshari in the commentary of the schisma, which is sometimes a mixture of reason, by bringing Quranic evidence from Sura Āl ʻImrān's. Keywords Zamakhshari- apparent texture of language- rational view- syntax- syntactic criterion.    IntroductionIn the past, the prevailing method in critical studies has been a position between descriptive and normatif. According to the ancients, normatif does not mean the loss of the descriptive method, but for them it means normatif method mixed with the descriptive, and of course their approach is more following the philosophers. Greek is like Aristotle and Plato, and they take help from them in critical studies.What is noteworthy in this context is that Criterionist linguists start from generalities and leave details to create rules and hypotheses,and they basically rely on the rule and avoid description and for what is out of the norm, they resort to interpretation, and if they encounter a problem in interpretation, they consider it rare and rare. (Zoin, 23:1986).according to this, Zamakhshri as a result Intellectual and Mu'tazili teachings He is inclined towards a normatif method and the apparent level of his language does not convince him. But He argues that when the meaning is linked to the divine words, the "Holy Qur'an", its complexity increases and the apparent meaning is not enough for us. Because he believes that the objective theory, whose goal is to identify the essential with the divine nature, It occupies the place of the sign. And this means that Qur'anic text based on the meaning related to the signifier The non-appearance of the language is arranged. It is from this point of view that Zamakhshari argues that the meaning of the sentence is not determined only by the appearance of the language. Rather, there is a set of codified laws among the Arabs Familiarity with them is necessary to extract the desired meaning and avoid neglecting the meaning. Whatever it is, its meaning is not as clear as some think Rather, "every word is surrounded by shades of different psychological and emotional meanings And it gives temporary colors of emotions and imagination, which expresses its expressive value. (Zoin, 1986, 92) So Zamakhshari tends to "a descriptive method mixed with a criterion to determine the meaning of the Qur'an" (Al-Juvini, 1961: 95).ConclusionWe conclude that Zamakhshari is the one who puts syntax in front of his eyes, but when he feels the need to achieve the desired meaning, he discards it and takes help from rational analysis or what is outside the text. Therefore, it can be said that standard syntax is mixed with rational reason according to Zamakhshari. And it has a great impact on extracting meaning. He acts rightly by relying on reason, and sometimes he may act arbitrarily or as if he made a mistake.