فصلنامه لسان مبین (پژوهش ادب عرب)
پیاپی 7 (بهار 1391)

This paper studies the psychological, religious, political and social themes in the ''Stories of Haratna" by Nagib Mahfouz. This article considers the foundation of the psychological thoughts of Mahfouz that have their roots in Sigmund Freud and Gustavo Yong. Mahfouz's religious thoughts are the expression of his personal thoughts and experiences and his social and political thoughts are Marx's philosophy of socialism. The chosen collection which is an introduction to the third phase of Mahfouz's story writing embodies unique narrative structure. Thus, before considering the themes, the narrative structure of the collection will be explored.

Music is considered as one of the primary elements of poetry both in Arabic and Persian literature, and it has been the focus of many critics due to certain language bonds. History of music signifies the responsiveness of Persian poetry to that of Arabic in its musical principles. With the advancement of music along with other sciences, it has encountered different revolutionary changes and viewpoints in both languages. In this respect, some critics explain the past principles while others, especially in the contemporary era, resist the traditional rules of music in poetry and invented new ones. Mohammad Reza Shafiee and Kamal Abodeib are two notable contemporary critics with similar and independent literary works such as imagery and especially music. A comparative study of the two critic's approach, their innovation in the field of music, and their interactions with traditional and western theories in "Music of Poetry" and "Metrics in Arabic Poetry" are the aim of this paper. The major difference in the approach of the two critics is their dealing with the issue of music and innovation and Abodeib's innovation in opening various angles in metrics are the results of the present paper.

The beginning for miracle discussion is not known; however, the worldview of the second and third A.H. scholars about the Koranic literary issues led to the expansion of this discussion and independent writings about miracle in later centuries. Among such scholars we can refer to Abu Abideh Moamer Ibn Motani, Yahya Ibn Ziyad Fara, Jahaz, and Ibn Ghatibeh. Abu Abideh with his 'Mojazo Al-ghoran' and Fara with 'Maani Al-ghoran' in the second A.H. took the first steps in this discussion. Even though the two scholars have not directly referred to the issue of miracle but employing the Koranic rhetoric they have provided the ground for expansion of the idea of the Koranic miracles.

Language as God's masterpiece of creation is a social structure that beside its main role – to establish relationships- has other functions such as the base of thoughts and consciousness that has allocated itself to different principles and branches. In the holly book of Muslims, the Koran, the word or its Arabic equivalent 'lesan' has been repeated over and over. About the birth of language and its gifted quality, the related speech organs with an emphasis on the tongue and the lips, fluency and clarity of God's words, and the Koran's language being Arabic has been exam examined to make explicit the hidden linguistic principles.

In the early days of Islam, Arabic poetry was not different from the poetry of the Pre-Islamic Era with respect to language, thought and imagination. These poems contained all the same characteristics and primitive crudeness that are more or less found in pre-Islamic Arabic poetry. This kind of poetry continued up to the end of the first century A.H. During that period, Arabs used to compose poems in Arabic and non-Arabs did not make any attempts to interfere. However, from the beginning of the second century A.H. that is the end of the Umayyad Era and the beginning of the Abbasid Era, the influence of non-Arab civilizations and communities became effective and influential. It is said that Muslims had social contacts and proximity with non-Arabs for nearly one century; therefore, from the beginning of the second century A.H. non-Arab Muslims started to engage themselves in those affairs which led to the defeat of their Arab predecessors in this field. The most important factor that bestowed the Islamic civilization progress and perfection was the Persian element with which the coming of the Abbasid to power, deeply influenced the pace of the Islamic civilization including Arabic literature. The effect of this influence is as apparent in poetry as it is in prose. This paper studies Iranian poets who composed Arabic poems.

One of the most important methods of influencing the psyche and the mind is use of parable. In addition to the literary aspects, parable plays an important role in nourishing the psyche and provoking human's sentiments. This literary device influences the mind and the soul of the addressee and contributes to the addresser's object. The Koran's parables are on the one hand absolutely factual, real and compatible with man's environment; and on the other hand, they arouse emotional feelings and lead the soul to perfection and lessen the anxiety due to characteristics such as exactness, wisdom, well-balanced and being in harmony with man's sentiments and instincts. Moreover, the Koranic parables have used different and creative methods and frameworks such as encouragements and premonition, introducing the good and bad models, fear and hope, compliment and complain, harsh and soft encounter and many other methods to nurture human body, sentiments, mind and the psyche.

The art of summoning religious characters is among important issues that has attracted the attention of the contemporary Arab poets and has been reflected in their works. Nizar Qabbani is among the poets who has made use of this art in all parts of his literary works, and has had the aim of expressing his targets via his works, as the political suffocation and social conditions of his time didn’t allow him to express his aims clearly and explicitly. The above mentioned reasons and many unmentioned ones will be considered. The paper concentrates on the quality of these characters in Qabbani's poems and explicitly explains his aims of this summoning. To achieve this aim, we have analyzed his seven-volume poetry collections. We found that Nizar employs religious characters such as prophet Muhammad, Jesus, and Imam Hussein to express hope for the future, freedom, causing revolutionary fervor, evoking a sense of patriotism and contemporary expression of human suffering.

Undoubtedly, the meaning of any word is clarified in the reality and culture of its age and on its dynamism proceeds with the passage of time. This rule also applies to the word 'chivalry', in fact chivalry is a moral characteristic that Arab's hot and dry environment has institutionalized in the Bedouins. The symbolic aspect of this word appears in bravery; Arabs praise and respect brave men. As it was mentioned, this is the necessity of Arab's environment, thus, defining and explaining the concept of 'chivalry' is practicable in regard to their environment. The second aspect appears in generosity. The generous man is highly respected among Arabs, because most of the lives of Bedouins is passed in drought and starvation. In addition to these two, other meanings were added to this word over the time, these characteristics are patience, loyalty to promises and supporting the weak. Since in the age of ignorance some people symbolized a word; for example 'Hatam' for generosity, 'Al Samuel' for loyalty, 'Antarah' for chivalry and bravery and Amr Ibn Kulthum for 'guarding the territory of the race', therefore, the paper tries to define the meaning and concept of the word chivalry and its true examples with an analytical outlook and analyzing the content of Antarah's Divan.

The idea of conflict between urban and rural areas in literature is to consider the living features of these places concerning and the effect of those characteristics on their inhabitant's temperaments. Since long time ago, this theme has been limitedly seen in the works of Arab poets however, due to many improvements and the people's tendency towards urban life, this focus has been widely seen in the contemporary period. The outstanding aspects of the conflict between these two concepts can be well viewed in the works of the Egyptian poet Abdolmoti Hejazi. Hejazi has dealt with this issue more than his other contemporaries and he has pointed to angles which have been less considered by others. This article investigates the approach of contemporary poets, particularly Hejazi with this phenomenon.

Sheikh Taher Vetter, the Arabic Algerian novelist is one of the contemporary writers whose works portrays Algeria with all its ups and downs. Al-zelzal is a famous novel in which the issue of land reform law of 1971 in Algeria is discussed. To a certain extent, This novel expresses the thoughts and ideas of its writer. Vetter believed socialism as a solution to the problems of Algeria. The hidden world view of the work praises the shared hatred of the Feudal and Bourgeois nobility that causes a kind of confrontation between the conflicts of the events, that of the town's places and the antihero. This in turn, originates from the necessity of dealing between the camp with the peasants against of the Feudal and aristocrats. Al-Zalzal is a novel that shows the discourse of class struggle. This study employs Goldman's sociology to examine the structural relationships between the literary work and the writer's worldview.

Symbolism has allocated a specific place to itself as one of the literal manifestation of contemporary Arabic poetry in rebellious and disobedient poets such as Amal Donqol. He is one of Egypt's prominent poets in the contemporary period that uses this method for expressing his own objections and criticisms. He uses symbolic language to such an extent that his poems, in addition to interpretation of political and social events, are a kind of prediction of society's situation. Variety of his symbols and their use is an indication of his extensive knowledge of Arabic inheritance and great subtlety and attention to the issues of modern society. Amal Donqol stresses on his national and patriotic identity with remembrance of Arabs’ past glory and grandeur through these symbols and through awakening of Arabic societys’ slept conscience and inspiring into them the soul of resistance and stability, tries to summon them to returning of these glory and grandeur, for in his opinion today's problems of Arabs are raised from distancing their own literature and culture. He uses the symbols of Qatro Al-Nada, Kolayb, Salah Al-Din, Abdo Al-Rahman Dakhel (Saqre Qoraysh), Saif Al- Dawleh, The Sphinx (Abolhowl) and horse for referring to Arabs past grandeur. This article intends to examine and discuss symbolic manifestations of power and grandeur of Arabs’ past time in Amal Donqol's poems.

Arab contemporary poet, Mohammed Mahdi Al-Jawahiri is one of the greatest Arabian classic poets that was born in religious family and grew. He took apart in lessons of Quran's reading, memorizing and commentary from childhood regularly, and this action had a more effect on the form of his literary personality, so far he expressed that Quran is main and first factor in growing and forming of his literary personality and in ability of his speech and writing too. Therefore his poems with different methods, either in the field of word, meanings and Quran stories or in the field of structure and music between verses have been affected from Quran.So this paper enplanes the music and rhythm of words and verses of Quran's structure and rhythm and music.