دکتر جمال طالبی قره قشلاقی

According to popular interpretation, verse 24 of Nisa, following the previous verse, refers to the prohibition of marrying married women, with the exception of maidservants. The commentators in five different views consider the exception of the verse to be related to women in war or slave women or migrant women or less than four women. But there are problems in these votes; Such as: ambiguity in the meaning, low credibility of the traditions that are cited, the opposition of some opinions to the basic teachings of Islam, etc. This descriptive-analytical research has been done by studying 210 interpretations available in the comprehensive software Al-Tafaseer (3). In this research, context and discontinuous textual evidence were considered. First, the existing opinions were criticized, and then a new and different point of view was presented, which says: The letter v is not used to refer to the past, but to start an independent sentence. So, like the previous verse, this verse does not contain a prohibition and has an independent meaning. Also, "Mohsanat" in the word and term are chaste women, not married women, and the expression "Malakat Aymanukum" includes slave women. The subject of the phrase is "Walmohsanat Man Nisa Al-Ama Malik Imankam" and the Predicate is the phrase "Kitab Allah Alaykom" and both are Marfu'. So he advises men to marry chaste women who are not slaves. Of course, the next verse makes the above ruling easier and allows men to marry slave women who are believers in case of financial incapacity.Keywords: Quran, Surah Nisa, lawful marriage, chaste woman, verse 24 of Surah Nisa. Verse 24 of Surah Nisa is one of the verses that is very difficult to interpret. Examining various interpretations shows that at least five views have been presented about the first part of the verse, which have expressed different meanings about it. The first point of view, based on a narration, says that this part refers to the previous verse and its meaning is that it is forbidden for your men to marry married women, but you can marry the women of infidels who were captured by you in war. In the second view, the meaning of the verse is that you cannot marry married women; But if they are slaves, their master can sell them. In this case, the buyer can marry that woman. According to the third view, the exception mentioned in the verse refers to women who have moved away from their husbands. According to the fourth point of view, the exception of the verse is related to the prohibition of marrying more than four free women. The fifth view says that the meaning of the verse is the prohibition of marrying more than four free women, but it is not a prohibition about slave women. In all the above comments, the letter waw at the beginning of the verse gives the meaning of (and); That's why it is referred to the previous verse. For this reason, all these views consider the meaning of the verse to be the prohibition of marriage. Also, these opinions say that the word Mohsanat means married women. Commentary sources, usually in the interpretation of the Qur'anic verses, have inevitably interpreted this verse as well. Apart from them, some independent studies have been done about this verse. But all those studies have opinions like those presented in interpretive sources. It means that verse 24 is connected to the previous verse in terms of meaning. Therefore, no research similar to this research has been done so far. This is despite the fact that the mentioned views have problems. including: The weakness of the traditions in which the views are cited; The opposition of some opinions to the general themes of Islamic teachings; The difficulty of accepting the semantic connection of verse 24 to the previous verse; Given that the meaning of the previous verse has been completed. The interpretation of the meaning of married women from the word Mohsanat, contrary to its use in other places of the Qur'an; It is reminded that everywhere in the Qur'an, this word means chaste women.Materials &   Because of these problems and in order to get a correct meaning of the verse, this research was done with descriptive-analytical method, using the contents of 210 sources of commentary from the beginning of Islam until now.  The first case that was investigated was the meaning of the word Mohsanat in the Quran. This word everywhere in the Quran means chaste or free women, not married women. The root of the word also means protection. So, there is no reason to consider Mohsanat in verse 24 as having a husband. In the same context, in verses 24 and 25, the word "mohsan" means chaste or free, not married. When the letter waw is considered to be the beginning of an independent sentence, and the context is properly examined, it becomes clear that verse 24 has a strong semantic connection with the verse after it. In verse 24 there are conditions for marrying chaste women. In verse 25, there are also conditions for marrying slave women. In both verses, these things are emphasized: financial payment to a woman for marriage, chastity and avoiding illicit relations and prostitution. With this description, the first part of verse 24 can be considered as a ruling based on advice, which is expressed independently of the previous verse. This ruling says: "And God's obligatory ruling for you is to marry free and chaste women, not slave women." So the phrase "Kitab Allah Alaykum" means God's ruling on you. In this case, this part of the verse contains the subject and the Predicate: The subject of the phrase is "and the women of Mohsan except the slaves" and the Predicate is the phrase "God's command is yours". The meaning of the verse is that God tells you to marry non-slave women. Because of Jahili culture, slave girls were often traded and prostitution was common among them. The condition of marriage is financial ability and chastity. But because some men were in financial poverty and marrying free women was expensive, verse 25 reduced this ruling. Therefore, he decided that if someone did not have the financial ability, he could marry slave girls; But the condition is that those maidservants are believers. Because people with faith avoided prostitution. Financial payments should also be made to their extent.The result of this research is that the subject of verse 23 of Surah Nisa is to mention the prohibitions in marriage. But verse 24 of Surah Nisa independently advises men to choose free and chaste women to form a family and not to marry maidservants. Also pay their dowry and avoid prostitution. Then, in verse 25, he has considered a discount for those who have less financial ability and allowed them to marry believing maidservants. In this verse, he has emphasized on proper financial payment with maidservants and avoiding prostitution. Therefore, the first part of verse 24 of Surah Nisa is a recommendation to form a chaste family and has nothing to do with the prohibitions of the previous verse.

Spiritual intelligence includes cognitive capacities that facilitate an individual's comprehensive awareness of their existence, the integration of their spiritual aspects, and the perception of a transcendent reality. It is a significant predictor of the motivation and quality of an individual's cognitive performance, including academic achievement, and constitutes a fundamental area of psychological research. As stated by Bandura, individuals are more likely to be motivated to perform an action when they believe that they have the capability to execute it and that their actions will produce desired outcomes, compared to when they do not hold such beliefs. In this article, the relationship between spiritual intelligence, self-efficacy, and motivation of Arabic teachers in Golestan Province, Iran has been investigated. The population of this correlational research were teachers of Arabic lessons in Golestan Province in 2023. One hundred and ten teachers responded to the questionnaire of spiritual intelligence, self-efficacy, and progress motivation, and the data were analysed using SPSS. The findings indicated that there is a statistically significant relationship between Arabic teachers’ spiritual intelligence, self-efficacy, and progress motivation in Golestan Province. It was concluded that, considering the positive and meaningful relationship between spiritual intelligence, self-efficacy, and motivation to progress, focusing on spiritual intelligence leads to a feeling of self-efficacy and motivation to progress more in teaching Arabic lessons.

Considering the positive and meaningful relationship between spiritual intelligence and self-efficacy and motivation to progress, focusing on spiritual intelligence leads to a feeling of self-efficacy and motivation to progress more in teaching Arabic lessons.n: Considering the positive and meaningful relationship between spiritual intelligence and self-efficacy and motivation to progress, focusing on spiritual intelligence leads to a feeling of self-efficacy and motivation to progress more in teaching Arabic lessons.

The present study examines the level of difficulty in learning the four language skills of Arabic from the perspective of male and female students at Farhangian University (West Azerbaijan Province). Data collection was based on a researcher-made questionnaire, which, after obtaining the opinions of the research sample, was analysed using a descriptive-analytical approach and statistical analysis methods. The study sample in the present research includes 100 male and female students in different academic terms who were randomly selected. SPSS software was used to analyse the data. This research includes several axes: First, a theoretical framework focusing on language skills and the difficulties facing language learners and proposed strategies to improve them. Second, research method and tools. Third, statistical analysis of the data obtained from the responses of the study sample to identify the most important weaknesses and difficulties in teaching Arabic at Farhangian University, and to analyse the results. In the end, the most important result was that male and female students of Farhangian University have many difficulties in learning language skills such as speaking and writing, and among them, the difficulties of male students are much greater than female students, indicating that females have better language abilities compared to males

Phonetic stylistics, as one of the branches of stylistics, has an important position in linguistic research. Based on the descriptive and analytical method, the present study has studied the stylistic analysis of Surah Saffat from two phonetic and lexical levels in order to examine the most prominent phonetic and lexical aspects of the mentioned Surah, such as the nature of the letters and the frequency of its repetition, rhythm, puns, and syllables used in it. The findings indicate that phonetic elements such as repetition, rhythm, puns, etc. as examples of phonetic elements, play an important role in conveying concepts and meanings. From the lexical point of view, the use of sound masculine plural from with high frequency and past verbs in baab-e-taf'eel has been more effective in the Surah. And finally, both sounds and words are in line with the topic of the Surah, which is the expression of God's monotheism and the punishment of polytheists.

Arabic syntax or grammar is considered one of the most important subjects in the undergraduate course as well as in additional courses for non-Arabic speakers. The way of teaching this subject has always been mixed with many difficulties, and students and learners always point to the strictness and uniformity of the rules, dry and inactive teaching methods, and issues like this. In this essay, while emphasizing on separating the two categories of scientific syntax and educational syntax, traditional strategies have been mentioned and their merits and demerits have been considered. In addition to that, new strategies have been proposed for the use of professors, and their advantages and disadvantages have also been investigated. The result of this research is that we should pay more attention to its practical aspects while avoiding teaching unnecessary syntactical topics, and use new and collaborative strategies to improve the teaching-learning process.Teaching Arabic language, syntax, teaching strategies

The invocation of the mystical heritage - as one of the religious systems - has emerged clearly in literature, especially in a number of contemporary novels. This reveals spiritual developments among the writers, who aim behind this to produce knowledge based on abstract foundations. The ground paves the way for presenting it to the reader through literary forms that are embodied in the narrative process, and that rely on spiritual and religious references. From this standpoint, some Arab novelists - specifically in west arabian - employed the knowledge and mystical heritage in the revival of the modern Arab novel, They crystallized it in their works, which confirms that the contemporary novelist is trying to move beyond the expression of heritage to a new step, which is the expression of heritage, and confirms the extent to which literature is linked to religion. In the midst of this experimentation, valuable attempts have emerged since the beginning of the present century in employing the mystical and mystical heritage in a number of Arab novels, especially the novels of Abd al-elah bin Arafa, the Moroccan novelist who was interested in Sufism and mysticism, influenced by Muhyī al-Dīn ibn al-ʿArabī in his al-Fotuhat book. In his conception of the mystical narration, Abd al-elah bin Arafa talks about two main concepts: “The concept of writing with light and by traveling in it from the realm of reality to the world of imagination, the creative imagination, as much as it draws inspiration from its source from the Qur’an and the secrets of its letters and the manifestations of its sea. It reveals to the self-aware of sciences, knowledge, and fantasies, which transfers the text of the novel to the shores that you do not expect; And the concept of the present or the testimony of the presence that absorbs the past and the future together, and re-presents previous issues that occurred in the course of collective history, especially those urgent issues that are still present before us, addressing conscience, knowledge and imagination, such as the issue of freedom. As a result... he distances the gnostic novel from its classification within the historical novel, even if it relies like it on specific characteristics, such as the dominance of narration in the past tense form, taking into account the chronology of events. Abd al-elah Ibn Arafa is considered one of the novelists in the Eastern Arabic with a distinguished vision of writing. All of his narrative works seek to express and express this vision in a unique way. His novel Bahr Noon was a new and unusual work in the contemporary Arab narrative, as it was woven from references, the most important of which are history and mysticism, and all of this led to the formation of a narrative structure of a new type. The narrative narration in Bahr Noon's novel follows the historical paths of life and existence, and the mystical journeys of the cosmic spirits. This research, with its descriptive and analytical approach, tried to shed light on the second path, i.e. mysticism, and studies the mechanisms of Sufi narration and its manifestations through its intellectual and aesthetic dimensions represented in language. The study also talked about the Sufi symbols used in the novel, especially the literal and numerical symbols. In the end, the study concluded that Bahr Noon's novel derives its intellectual reference from the historical and mystical heritage, led by the idea of Muhyī al-Dīn ibn al-ʿArabī in the existence of human existence and the absolute divine self. The events in the novel proceeded in a continuous interaction with this idea. The study also revealed the parallelism of the Sufi narrative spaces in them to enrich the narrative structure. The narrator's invocation of religious figures in different scenes of the novel came in line with the epistemological focus, and with the aim of imparting poeticism with new connotations to his text. Finally, the research revealed that the narrator employed a wonderful Sufi lexicon in his text, along with numerical and literal symbols, and geometric shapes with mystical connotations, all of which came in continuous interaction with the narrative structure.

Selecting appropriate equivalence in translation is an essential and sensitive process that requires the translator's high precision and mastery of both source and target languages. Seyyed Jafar Shahidi's translation of the Nahj Al-Balaghah, according to many experts, is one of the best translations of this book so far. This translation was introduced as the selected book of the year in 1990, and many scientific and literary societies have praised it. In this research, the authors chose the translation of the Qasea sermon from this book, compared it with its Arabic text based on the text-oriented approach, and analyzed it on two levels of lexical and textual context. The findings of this research show that, despite many efforts that have been made in the translation of this precious book, and despite all the beauty and elegance used in it, it seems that Shahidi in selecting equals for referential meaning as well as the contextual and textual meaning of some words has not been very precise.

The civilizational conflict between Western and Eastern cultures represents an important problem that has caused an identity crisis in many human societies, especially Eastern ones. Some Arab novelists were able to embody this bitter conflict between the western and eastern civilizations, and it is the subject of the relationship between the ego and the other. Although a group of Arab writers had previously raised this civilized problem in their writings, the novel “How Close the Sky Seemed” by the Iraqi writer Batoul Al-Khudairi is one of the creations that presented this issue extensively, as it dealt with it with great accuracy and depth in its civilized (intellectual) level. By clarifying the material, social and psychological aspects of the behavior of the characters in the novel, and began to unveil the fundamental conflict between the two civilizations. This research paper, by relying on the descriptive and analytical approach, aims to shed light on the issue of civilization conflict in that novel through some text samples. In this novel, the father represents a symbol of Arab-Islamic civilization, and the mother represents a symbol of Western civilization, and their daughter was confused about this conflict and had an identity crisis that caused her behavioral fluctuation in customs and traditions, so she does not know who her loyalty is too! Among the most important findings of the study is that the relationship between the ego and the other did not result in this novel in the cross-fertilization and blending of the two civilizations, but rather produced a confused and lost character represented in their daughter, so that she lost her identity, and could not determine her affiliation accurately, but continued to live on fluctuation in her behavior as she was unable to determine her loyalty to each of the two civilizations.

The contrast between the city and the village in contemporary Arabic poetry has had a great deal, and many contemporary Arab poets have addressed it in their works. Mohammad al-Maghout, a contemporary Syrian poet, has not left behind, and has been addressing several issues in this regard. The resentment of the city's often-created human, social, and political relations prevails in the context of its poetry, in which the city has a ugly face in its poetry space. The sense of routine, sadness, observation and isolation is the product of his interaction with the city. In the present research, the issue of the confrontation between the city and the countryside in verse poetry has been criticized with a descriptive analytical approach. From the results, it can be noted that the city is like a prison for many who are constantly providing conditions to escape from it, and sheltering the village. The city sometimes has its true meaning in the poem, and sometimes it is an absolute city. Another consequence is that pessimism in the city and the tendency towards the village and other rural symbols are not due to the style of romance, and he was somewhat influenced by the literary followers of this style, including Gibran Khalil. Returning to childhood, desert, mother, and utopia are symbols of the passion for the village and the hatred of the city in his poetry

The Prisoner of Mirrors is the title of a novel by Saud Al-Sanousi, the Kuwaiti novelist, who began it with this sentence from the Indian Tagore (He who carries his lamp behind his back sees nothing but his shadow in front of him). With this phrase, the writer tries to express the content of the novel in a concise, philosophical sentence, and through it he touches the deepest meanings found in it. This novel is not just a romantic drama novel, but rather it appears through its details that it revolves around the search for the self, the discovery of a dispersed and lost identity, and the pursuit of happiness. chronotop plays an effective role in accelerating and renewing the course of the novel's events. It is a technique considered by many critics to be one of the most important narrative structures for understanding and visualizing events in the narrative construction. This study proceeded to its treatment and its various forms of manifestation and its implications through its descriptive and analytical approach. After presenting and analyzing the subject, the study concluded that the manifestations of the temporal structure in the novel are more temporal than spatial. Because the novel narrates the moral aspect of the story of the suffering of Abd al-Aziz, the protagonist of the novel, who lived a life of loneliness and pessimism. I also noticed that time within the novel is dominated by the retrieval mechanism more than the anticipation. Because your love for the events in the novel centers on the past. Finally, the aesthetic of the narrative structural structure complements the acceleration and slowdown of the narration and the summary, scene and pause that they contain, as these mechanisms, in their entirety, created an integrated tone that tells the story of a hero (abd al-aziz) suffering from loneliness and alienation and trying to recover himself and reveal his identity.

This study investigated the level of satisfaction among West Azerbaijan Farhangian University students majoring Arabic language with e-learning during the Covid-19 pandemic, using a descriptive analytical method. The statistical population of the study involved those students who were studying Arabic language in the academic year 2020-2021 at Farhangian University, West Azerbaijan, Iran, consisting of  73 male and 52 female students who were in their first, second, third and fourth year of study. To measure the level of students’ satisfaction, a research-made questionnaire was used. Having 20 sections, the questionnaire was designed to measure students’ five skills, tools and Ed Tech, content, efficiency and communication and evaluation. A researcher-made questionnaire was used to collect data. The questionnaire was presented to a group of professors teaching Arabic language for determining its validity; their opinions were applied after review. The results of data analysis using SPSS software and three-factor analysis of variance (manova) showed that the level of satisfaction of male and female students of Farhangian University of West Azerbaijan Province during the Corona was moderate and low. The results also showed that there is a significant difference between the average scores of students in terms of gender and place of residence in rural and urban areas.

The readout of the mystical heritage has emerged clearly in literature, especially in a number of contemporary novels. This reveals spiritual developments among the story writers; those who seek to create knowledge based on abstract foundations. Some Arab novelists, specifically in the West, have employed the knowledge and mystical heritage in the resurrection of the modern Arab novel. The novel Jabal Qaf written Abd al-Elah ibn Arafa is a new novelistic experience that contains mystical dimensions from the title to its end, as the mystical vision has been mixed with the cognitive material on the one hand and linked to the symbolic and aesthetic connotations on the other hand. Taking a semiotic approach, this research sought mystical place as an epistemological concept in the thoughts Muhyi al-Din Ibn Arabi, through exploring the mystical spatial scenes in Jabal Qaf, which shows his ideas about the place and the mystical connotations manifested especially in the descriptive scenes of the market of Murcia city, the bookcase of the Sultan, and mosques such as Al-Aqsa Mosque as well as other situations like scenes conquest or in his talk about the East and the West. The study concluded that religious and mystical spaces and places dominated the Jabal Qaf novel, and gave it a spiritual character. The narrator has been able to imbue it with mystical connotations that he borrowed from the idea of the great philosopher Ibn Arabi. The study revealed that this refers to the religious background adopted by the narrator

Today, translation is one of the most valuable topics in various fields of science, and in the meantime, works that teach translation are of great importance. Fortunately, in our country, several prolific works in the field of translation from Arabic to Persian and vice versa have been compiled and made available to those who are interested. The book "Textbook of Translation and Interpretation" written by Yasra Shadman and Reza Amani is also a new book in this field that has been published this fall. this book has several strengths that can make it one of the most instructive works in academic circles, provided it corrects its shortcomings. A review of this book, concluded that the book, in addition to the many strengths mentioned above, also suffers from many structural and content problems. The most important strengths of the book lie in the many exercises, the appropriate chapters, mentioning the abstract after each chapter, the use of sufficient resources and references. But typographical errors, typographical errors, inadequate structure of phrases, poor translation of texts, failure to interpret some phrases, etc. are some of the main disadvantages of the book, which the authors deserve to correct in future editions.

The novel is a modern literary genre in Arabic literature, and many researchers believe that it is the result of the influence of the Western novel, especially the European, on it after Arab writers learned about it through translation and other methods. Jabra Ibrahim Jabra, the Palestinian writer, was one of the most familiar Arab novelists in foreign literatures because of his reading of them and his translations of Western literature. After reading his novel “The Other Rooms” by Jabra Ibrahim Jabra, which explores the living and the bitter reality of the Palestinian people, and comparing it to the novel The Trial by Frans Kafka, the Czech writer, which reveals the loss of man, Jabra Ibrahim influence on it was evident in some of the features related to the protagonist and the novelistic space. This research paper attempts, with its descriptive-analytical approach, to shed light on these two narratives and to reveal the aspects of interaction and convergence between them. One of the most important findings of the study is that the hero in both novels suffers from an unknown name and identity; Because the name of Kafka's hero is one letter, which is "K", and Jabra Ibrahim's hero changes his name frequently, as if he has fallen into marginalization. The hero in both novels is being chased by unknown parties in which his behavior has become unreasonable. Kafka and Jabra used satirical language in some scenes of the two novels. The last note is that the reader of the two novels finds himself in a nightmarish and absurd atmosphere.

The spiritual fit and the choice of words in the interpretation of the Quran as one of the components of the miracle of this divine book have always been the focus of the thinkers of the Quranic sciences, and they have mentioned the continuity of the verses of the Quran with different terms such as expressive fit, order, coherence and harmony. The Qur'an sometimes has different language interpretations about a single subject, and this category can be found in the story of Adam which has been repeated in seven chapters of the Qur'an in various and variable styles and contexts, sometimes with adverbs and sometimes with brevity. The creation of man, the prostration of angels before him, and the refusal of Satan to prostrate, and the temptation and misguidance of Adam and Eve by him, constitute the events of this story. The present article has a descriptive and analytical approach to the thematic and stylistic analysis of this story in two surahs of mysticism and stone based on the context of the Quranic order to discover similarities and differences in content and style of the story of Adam in these two suras, the cause of expressive differences in Analyze sentences and words based on contextual and linguistic context. One of the most important findings of the research is that there is no complete repetition in the Qur'an, except in a few cases, and the story of Prophet Adam in Surah A'raf and Al-Hijr, despite the thematic similarity, subtle expressive differences in word choice, grammatical constructions, and style. They have a statement that can be interpreted in the light of the context of the order of the Qur'an.

From the beginning of the third millennium AD, Western Arab novelists have set foot in the valley of religious heritage in order to identify contemporary novels and break the chains of imitation of Western literature, and have created valuable mystical works. In the meantime, the experience of Abd el elah Ben arafa is of special importance for being a pioneer, being inspired by religious components, and presenting numerous works in this field. The novel "Jabal Qaf" is the first and one of the most important experiences of mystical storytelling in Arafa, which deals with the biography of Mohiy-al-Din Ibn Arabi shortly before his birth in 561 AH in the city of Murcia until his death and burial in 638 on the slopes of Mount Qasion in Damascus. The present article uses a descriptive-analytical approach to read the religious approach and mystical symbolism in this novel. One of the most important findings of the research is that the novel Jabal Qaf has an attractive intertextual text with the Qur'an and religious narrations and Sufi literary texts, and Qur'anic verses are an integral part of its various parts, and the novelist with an artistic style and combination of fantasy with reality, thought. Ibn Arabi's religion depicts the unity of existence and the perfect man in the symbolic form of numbers, colors, architecture of buildings and geometric shapes. Moreover, the Sufi authorities and the emergence of mystical virtues have given it a special mystical character.

The idea of commitment in literature means that the writer and poet must use their intellectual and artistic talents and abilities in the service of society, and in honest and expressive language, without inclining to personal motives or a specific political party or group, illustrating the demands. Be the hopes and aspirations of the people. The poem "The earth has come back to us " composed by Farouk Gouida, a contemporary Egyptian poet, has emerged as a beautiful example of committed poetry. This poem depicts the painful political reality of Egyptian society, which shows tyranny, corruption, imprisonment, poverty, hunger, and deprivation of social freedoms. This ode is a charter of commitment that Farouk Gouida has expressed his views on the political and social issues of the Arab Spring in Egypt. The ode uses the language of revolutionary poetry and the poet has opposed all the mentioned phenomena in it. The poet's patriotism and revolutionaries and his deep connection with the problems of society are rippling through it. This study concludes that Farouk Gouida was fully aware of the events of the Arab Spring revolution in Egypt and its variables, and he was also aware of the social situation that Egypt had reached before the revolution, as the authority had dominated society due to corruption and injustice, leaving only the ruling class and his assistants from corrupt officials and businessmen benefiting from it. The poor class was the majority of the people who suffered tyranny and restriction in all areas life.

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.

Discourse analysis is a description of the linguistic units of literary texts in a clear and systematic way. The study of the internal structure of discourse is based on real words and interpretations, and is studied from four angles: phonetic, morphological, syntactic, and semantic. “Leave and Fight in your hands” is one of the poems of Gouida. We have chosen this poem because it is addressed to US President, while many scholars have mistakenly attributed it to the Arab revolutions, and because it is about confronting W. Bush. There are unique linguistic features in it; thus the study of its lexical angles in light of the theory of communication is considered the best tool for its analysis. Therefore, the present study examines the most obvious levels of discourse analysis in the light of communication theory. The most important finding of this research is that Gouida has successfully achieved the goals of communication theory in his poem because it has been able to convey its discourse well to the specific recipient (George Bush) and the general (Arab nations). On the phonemic level, the study shows the predominance of loud and intense voices on the vocal space of the poem due to its revolutionary nature. It also revealed that the repetition of letters, vocabulary and sentences match the essence of the poem. Thus, Gouida created a direct emotional effect that helped to persuade the recipient, and contributed to the escalation of the discourse’s power. On the morphological level, the results of the analysis show the use of nouns in abundance in order to convince the recipient. On the grammatical level, the poet employed the method of introduction and delay, and paralleled the grammatical methods in abundance to focus on the imperialist face of America by influencing the recipient. On the grammatical level, the poet employed the method of introduction and delay, and paralleled the grammatical methods in abundance to focus on the imperialist face of America by influencing the recipient. On the semantic level, we see the expansion of the linguistic lexicon and the fields of semantics and their structures, as its main objective is to present facts related to the occupation of Iraq by a tyrannical president.

Stylistics is a critical linguistic approach that attempts to deconstruct the linguistic structure of the text, describe its components, and reveal its most prominent features. Stylistic means exploring the linguistic components of literary texts and invoking them beyond form. The present stylistic study, with a descriptive-analytical approach, seeks to investigate Al-Ajmi's poem ‘Martyrs Square’ at four levels: phonetic, grammatical, rhetorical, and semantics. He composed the poem during the Egyptian Arab Spring revolutions which encouraged the Egyptian people to rise and criticize the authoritarian government of Mubarak. One of the most important findings of the study at the phonological level is that the loud and intense voices of the poem prevail over the whispered and soft-hearted tone because of its revolutionary nature. The author of the present study has also noticed at the grammatical level the presentation of what is due to delay and delaying what is entitled to a presentation, to intensify the significance of what was presented. At the morphological level, the study revealed an intensification of present-day verbs to evoke the reality of life in Egyptian society. It also revealed the predominance of two types of pronouns over the formulation of the poem, namely ‘k-na’ (نا-ک). The pronouns also revealed a dialectical duality between the people and the authority, and each added to the poem's semantics and rhythmic richness. At the rhetorical level, the authors noticed the abundance of structural sentences, especially the recursive sentences and the interrogation of ‘km’. In most of the calling sentences, the caller was either the people to carry out the revolution or Hosni Mubarak to step down from power. The poet also used the word ‘km’ to tell about the reality of the Egyptian people’s life and their human experiences. At the semantic level, the poem’s vocabulary was consistent with its content, which calls for revolution and depicts the grievances of the authority, and the hope for the future and the overthrow of the regime.

Nazik al-Malaika and Mohammad Hussein Shahriyar are two great and pioneering poets in contemporary Persian and Arabic literature. Among the poets who have a lot in common with Shahriyar's thoughts is Nazik al-Malaika from Iraq. Like Shahriar, after the defeat of a love that has seen displacement and confusion, he has reached true love, and in the corners of exile and grief, he has written the love story in the highest place, and indeed it has become heavenly.The spirit of oppression and altruism and justice and the expression of social pain are rippling through the poems of both poets. It creates roles, awakens and unravels the oppression of oppressed and oppressed nations. Like the prince of suffering and the social sufferings of his homeland, Nazik al-Malaika considers Iraq one by one, feels responsible, and best describes this feeling in his poems. . Undoubtedly, the penetrating and miraculous language of Mohammad Hossein Shahriyar in creating dramatic and happy stories of his life is so attractive and sweet that it is safe to say that none of his contemporaries will match him. Socio-political poems, his love poems and his pieces and poems, especially Turkish Shahriar, are expressed in an attractive and emotional way that expresses the nostalgia of the poet's childhood to the highest level and all poets and speakers in Turkish and Persian literature. And it makes the literature of other nations of the world different.

The Mu'tazilites, as one of the theological religions in the Islamic world, have played an influential role in the development of various Qur'anic sciences. The miracle of the Qur'an is one of the most complex and difficult topics in the field of Qur'anic sciences, which has been considered by Muslim scholars, especially the Mu'tazilites, since the revelation of the Qur'an, and through which valuable views have been presented. In the present article, with a descriptive-analytical approach, the views of the Mu'tazilites on the miracle of the Qur'an were criticized. In particular, three views of economics, news of the unseen and the rhetorical miracle of the Qur'an were examined and the views of Mu'tazilite scholars in the field of the above three theories were examined. The most important result of the research is that the Mu'tazilites went astray in the field of economy, but presented acceptable views in scientific circles in the field of news of the unseen and rhetorical miracles.

Arabic and Persian are the two main languages of Islamic culture and civilization, and cultural exchanges have been established between the two languages for centuries before the rise of Islam. From the introduction of Persian words into Arabic to the reflection of Iranian mirrors and traditions in pre-Islamic Arabic poetry, it is an example of the interaction of Arabic and Persian languages; However, the peak of the presence of Iranian culture and civilization in Arabic poetry dates back to the Abbasid period, so that the literary, cultural, and civilizational interactions of Iran and the Arab world flourished more than before, and a rich Islamic culture and civilization was formed from the fusion of Iranian and Arab cultures. The present article seeks to review the literary and linguistic relations between Arabs and Iranians, to examine examples of the influence of Iranian culture and civilization on Arab poets; On the other hand, it tries to find the root causes of the weakness in the literary relations between the two languages in the current period. One of the important results of the present article is that Iranian civilization is considered as an important part of Islamic history, culture and civilization, and the enemies of these two cultures and civilizations are seeking division under false pretenses, so it can be translated. , Holding joint conferences, reciprocal dispatch of students and professors can be used to introduce Iranian culture to the Arab world.

It seems that most of the students in Iran Universities studying Arabic, lack proficiency in writing skills. Inadequate vocabulary, fewer compositions about different subjects and lack of encouraging the students to read different texts including stories are the reasons for this problem. This study sought the efficacy of a proposal for reading short stories to develop composition and writing skills among Arabic students at Farhangiyan university in Salmas. All students of Arabic at this university participated in this study in academic year 1398-1399. The population included 58 students of teaching Arabic who were randomly selected and assigned into two experimental (n=29) and control groups (n=29). The experimental group were trained about writing course based on the proposal for 12 sessions, yet the control group students were following writing in traditional manner. The method of this research is quasi-experimental in terms of running the research tools and descriptive-analytic in review of literature section. A researcher-developed scale was used for data collection and a panel of Arabic experts in teaching areas was consulted to ensure the validity of the tools. SPSS was run to analyze the data and MANCOVA indicated that the training sessions were effective in developing the students’ writing skills as there was a significant difference was observed in the mean score of the traditionally trained students and the experimental group.

Throughout human life on earth, man has hated the word oppression and exploitation and has considered it as an intellectual and religious ugliness. The pure nature of God as a very moving tool has prevented his domination, but any society that has a cultural background of domination and oppression has helped the arrogant and colonialist in his "superior self-vision". The reference to the noble verses of the Qur'an in "Wrong not, and ye shall not be wronged." indicates such a meaning. The purpose of this article is to show the face of arrogance in today's human society. The quality of anti-arrogance from the perspective of the Qur'an and the explanation of the methods of fighting arrogance by presenting noble verses are reassuring; And it will be peace and self-esteem. This study is descriptive and philosophical and analytical and library studies.