عراق

Graphological deviation which is one of the eight types of deviations in Leach's classification is used by the poet when the words alone do not have enough meaning to convey a message. It gives the readers the opportunity to have their own interpretation in their interaction with the text. In graphological deviation, the poet goes beyond the usual norms in writing and attracts the reader's attention to the text. The poet makes new shapes by changing the text and makes the poem more sensible and tangible and shares the joy of artistic creation with the reader. Among the contemporary poets, the Iraqi poet Saadi Youssef tried to take his poetry as far away from sentences, words and sounds and as close to living tangible shapes.In other words, he tried to turn poetry into a visual creature rather than just a readable one. Saadi Youssef is one of the poets that graphological deviation has taken a prominent place in his poetry; in such a way that the use of graphological deviation can be considered as his stylistic feature. Therefore, most of his poems are great enough to be worth reading. In the present study, the most important types of graphological deviation in Saadi Youssef's poetry are discussed. The aim of this study is to answer the following questions by examining and analyzing the types of graphological deviation in Saadi Youssef's poetry. What are the most common types of graphological deviation in Saadi Youssef's poetry? What methods did the poet use to in order to have graphological deviations in his written texts? What are the semantic meanings of this type of deviation? In the present study, an attempt is made to describe the examples of this type of deviation in the poetry of this Iraqi poet by descriptive-analytical method and by citing evidence that shows graphological deviation, and then to explain that how much the discussed deviation has naturally and unpretentiously grown in his peoms. Discussion and Modern poetry is no longer just an arrangement of words together and in a definite format. If in the past, poetry was considered merely a verbal art, the poets today, however, try to convey their message to the audience as much as possible by using all the lexical and non-lexical possibilities. For this reason, sometimes a poet is silent in the lines of his poem and expects the reader to discover and understand his unspoken words through his utterances. The importance of this attitude is that the audience of the poem is in the center of importance and comes out of the passive listening body and gains a share in the joy of artistic creation. In graphological deviation, the poet goes beyond the usual norms in writing and attracts the reader's attention to the text. The poet makes new shapes by changing the text and makes the poem more sensible and tangible and shares the joy of artistic creation with the reader. According to Jeffrey Leach, the permissible limit to graphological deviation is only to the extent that communication is not interrupted and accentuation can be interpreted. Saadi Youssef paid special attention to graphological deviation in his collection of poems.The most repetitive examples of graphological deviation in Saadi Youssef's poetry are: separating the letters of words and using spaces, stepping and vertical writing of poetic lines, using geometric shapes and visual forms of numbers, repetition of words and coordination between words meaning and its written form,and change of font size and use of English words. Using spaces and the repetition of letters and phrases are two different types of graphological deviation that have frequently been used in Saadi Youssef's poetry. The main purpose of using visual cues in Saadi Yousuf's poetry is to help the audience read the poem correctly, highlight the desired text, share the artistic pleasure with the audience, and attract more attention of the audience through visualizing the text. Where he uses space, he paid attention to the time and patience of the audience, while preserving their share of free perception. In most cases, the purpose of changing the font and using the numbers was to emphasize the desired phrases and numbers. In other cases, the purpose of using visual cues is to help the audience see the poem in addition to hearing it and find it more tangible and therefore more believable. Graphological deviation far from any ostentation has flowed into the poet's poetry in a completely natural way and has helped the audience in receiving the message. Findings show that the most important examples of graphological deviation in Saadi Youssef's poetry are: separating the letters of words and using spaces, stepping and vertical writing of poetic lines, using geometric shapes and visual forms of numbers, repetition of words and coordination between words meaning and its written form,and change of font size and use of English words. The purpose of using these visual signs is to attract the reader's attention and make the poetic words more effective in the field of emotion and also to emphasize the objectivity of meaning and to develop a poetic message.

undoubtedly،one of the most important goals of religion of islam،which is the arrival of individuals at the grade of caliph of islam(انی جاعل فی الارض خلیفه)(بقره/30) in the shadow of this cultural right, it will be possible to promote the identity and development of individuals in society، but what is evident in practice is that the right of cultural right is neglecte، and the fundamental laws of some Islamic states that must be expressed in the cultural institutions of the society and the fundamental rights of the nation are required to correct، complete، and review the cultural right of individuals. on this basis the comparative study of the cultural right of iran،iraq and pakistan which expresses the attitude of these legal systems is cultural right and it aims to explore their strengths and weaknesses, and the aim is to explore the status of the right،in the legal system of islam and the basic rules of the dispute. so the questions we seek to answer arewhat are the examples of cultural right to be the event of the international community? 2 - What is the view of the legal system of Islam against this right? 3 - As compared to the basic rules of Iran، Iraq and Pakistan, which would have maximum impact on the religion of Islam in the field of cultural right، which required the maximum and which required completion and revision?

The present study was conducted by comparative analysis using library tools،in which، while enumerating examples of cultural rights from international human rights documents، the position of this right in the Islamic legal system was explained and the approach of the Iranian and Iraqi constitutions. Pakistan has been comparatively studied in relation to cultural rights and their commonalities and differences have been stated. International is explained in this regard.

international human rights documents, the following six cases are counted as examples of cultural rights: 1. The right to benefit from free education 2. The right to freedom of religion and belief 3. The right to use the native language 4. The right to protect cultural heritage 5. The right to enjoy all kinds of art 6. The right of maximum participation of individuals in cultural activities. The right to free education has been emphasized in the religion of Islam and is mentioned in many verses and hadiths (Tusi, 1414: 488; Kazemi،1404: 237). This right is stated in principles 3،43 and 30 of the Iranian constitution. This law mentions that education is free but does not mention that it is compulsory. Articles 37 and 38 of the Pakistani constitution state that education is compulsory, and Article 34 of the Iraqi constitution، like that of Iran and Pakistan, recognizes free education as a right for all. The right to freedom of religion and belief is clearly stated in the verse "La Akrah fi al-Din" and the jurists have claimed consensus on the right to freedom of religion and belief. (Ameli, 1413: /3 / 78) Belief is a matter of the flesh and individuals should join it with full desire. Principles 12 and 23 of the Iranian Constitution refer to the right to freedom of religion and belief،but Article 13 of this law only recognizes Zoroastrian،Jewish and Christian Iranians as religious minorities. Recognizes that such a restriction appears to be contrary to the right to freedom of religion or belief. Article 20 of the Pakistani Constitution and Article 2 of the Iraqi Constitution refer to the absolute right to freedom of religion or belief. The right to freedom of language and the use of the indigenous language has been protected by the religion of Islam،and Islamic jurists have paid special attention to it، so that in the most important stage of concluding contracts، the parties to the contract are required to express themselves in Arabic. (Shahid I، 1410: 175) Article 15 of the Constitution of Iran and Article 251 of the Constitution of Pakistan and Article 4 of the Constitution of Iraq،in addition to introducing the official language of the country، mention the freedom of indigenous languages.The right to protect cultural heritage has been emphasized in the form of paying attention to the heritage of the past and thinking about their fate in the religion of Islam. (Nahj al-Balaghah, 1414: 113) The jurists of Islam have also attached great importance to the preservation of cultural heritage. Shahid Thani states: If it is possible to separate the deviant cases of misleading books،it should be enough to eliminate the same deviant cases and it is not permissible to destroy other parts of that book. (Shahid Thani،1410: 3/214) Article 10 of the law The Iraqi constitution briefly mentions the right to the protection of cultural heritage, and the constitutions of Iran and Pakistan lack any wording in this regard. The right to enjoy all kinds of art has been protected by the holy shari'a in numerous verses and hadiths. (Ameli, 1409: 5/6; Qomi, 1413: 1/129) Islamic jurists have referred to the art of sculpture ،painting ،etc. Hali، 1412: 159/379; Najafi, 1404: 22/41) The constitutions of Iran، Iraq and Pakistan lack any expression in the field of the right of individuals to enjoy art، while the constitutions of most countries refer to the right to art. The right of maximum participation of individuals in the activities of society in the form of the presence of believers in mosques،propaganda and dissemination of religious teaching، etc. has been emphasized by Islam. (Hamiri, 1413: 77) Article 3 of the Iranian Constitution refers to this fundamental right of the nation The Constitution of Pakistan generally refers to the activities of individuals to regulate individual and social life, which is basically part of the dimensions of individuals' lives, participation in cultural activities of society.The Iraqi constitution on the right of individuals to participate in cultural activities lacks any expression. 

The right to education is enshrined in the constitution in question،but the Iranian and Pakistani constitutions do not apply the principle of non-repetition. The Iranian and Iraqi constitutions provide for the right to free education at all levels،while the Pakistani constitution lacks such a principle. is Freedom of religion for religious minorities is enshrined in the constitution،but in the Iranian constitution, contrary to the constitutions of Pakistan and Iraq، only Zoroastrian، Jewish، and Christian Iranians are recognized as religious minorities، and it is recommended that all minorities be reviewed in the Iranian constitution. According to Article 20 of Pakistan "s constitution، Pakistani lawmakers have the right to promote their faith،which seems that it will deflect low - level knowledge of Islam s rich convictions and cause them apostasy The Iraqi constitution in the field of preserving cultural heritage only refers to the preservation of holy religions and religious places،and the fundamental laws of Iran and Pakistan lack expression. despite the obligation of islam to the benefit of people from the right of art، the basic rules in this regard do not have any expression. The right of individuals to participate in the cultural activities of society is enshrined in the constitutions of Iran and Pakistan. while the Iraqi constitution does not have any expression،it is assumed that the basic rules are to be resolved.

Boshra Al-Bostani in contemporary Arabic poetry and Tahereh Saffarzadeh in the field of contemporary Persian literature are considered to be the true preachers of anti-authoritarianism. The two mentioned poets, who represent the sensitive, conscious and cultured strata of their society, were able to compose exciting poems and stimulate the people’s dormant emotions in order to leave lasting literary works in the interests of their land in addition to influencing events and happenings.The present study, which is descriptive – analytical and enjoys the library method, seeks to examine the concept of anti-authoritarianism, which is one of the most important common themes of the poems of these two from the perspective of comparative literature. The results of the present article indicate that the most important common themes in two mentioned resistance poets’ poetries are concepts such as expressing the miserable situation of the country, exposing the oppression of internal enemies and colonialists, and the effects and consequences of their attack on Iraq and Iran, and finally calling on the people to maintain unity in order to defeat the enemies.

Resistance literature is considered as one of the most dynamic contemporary Arab literary currents and was formed especially in Iraq, following the increase of oppression of the Ottoman government and the colonialists in order to fight against it. These poems reflect the pains and sufferings, struggle and stability, freedom and express the problems of different strata of human societies, that poets such as Zahawi and Rasafi are the true preachers. With a great effort, they were able to compose exciting poems and provoke the dormant emotions of the people who, in addition to influencing events, also wrote lasting literary works in the interests of their homeland. This article examines the dimensions and angles of the subject using literary and historical research methods. The findings show that love for the homeland, struggle against the Osmani government and the rule of guardianship are the most important parts of the resistance literature in the poems of these two Iraqi poets. Zahawi and Rasafi were among the poets who called the people to seek right and oppression.

Yahya Samawi, as one of the prominent contemporary poets of Iraq, and Mohammad Reza Shafiei Kadkani, one of the contemporary poets of Iran, try to have an evident role by the weapon of pen, language of art and using various literary techniques in exposing the nature of colonialism and the occupying forces. The present study, in addition to explaining the literary position of these two poets, tries to study in detail and inductively the commonalities and differences of the poets in the concepts of resistance with a comparative approach based on the American school and investigate the emergence of ideas of stability and resistance in Samavi and Shafi'i poetry. The results of this study indicate that the traces of American colonialism in both countries have had bad consequences. Therefore, the two poets, relying on the high values ​​of the Qur'an and Islam and with the support of the rich culture and glorious history of their land, while using national-religious myths symbolically and sometimes openly, have had a significant contribution to the awakening of their nation and by creating the solidarity between them has taken firm steps towards stability.

Literature of each nation is a symbol of its pride, etiquettes, morals and traditions. Literary works have been used as means of commutation through history by human. This fact was sufficient to prove the socialization of literature. literature has not only been a means for communication but also as encouraging and recoding tool for the sustainability of human society in consecutive attacks. Among many Arabic countries, Iraq has been the center of attention of many aliens particularly Great Britain for different reasons. Entrance of Great Britain in to Iraq in 1979 provided the ground for combating and queuing Muslims in front of oppressive colonial policies in which Iraqi poets had remarkable roles . Mohammad Javad Jazayeri is a scholar, an anti- colonial leader and an Iraqi shie warrior in 14th century who played a major role in the resistance poetry of Iraq because of his sincere emotion, his active role in struggle and creation of odes. This paper aims to introduce both Mohamamd javad jazayeri’s personality and the effects of his struggles in his poem in dealing with the Great Britain colonial to represent his position in the resistance poetry in Iraq. Research Method In this research, gathering material from sources is based on classification , and expression of it is analytically and descriptively.

This research is an attempt to represent the enemy in a womanchr('39')s self-portrait memoirs about Iraq’s war against Iran. Years after, those who were involved in the war have an image of an enemy which is different from the mental and cultural boundaries of those who didn’t experience war. Besides, the point of view of a woman gives a different image of the enemy. Therefore, to depict the representation of this enemy, the book "I Am Alive" by "Masoumeh Abad" was selected. This book is written directly by the person who was engaged in war and the text is not influenced by any possible chronologist or diarist helping writing the text; hence, it is considered a direct and firsthand text. By applying Lotman’s cultural semiotic theory, Echo’s theory of inventing enemy and the semiotic square of Greimas the text was analyzed. Study of the text showed that polarization, delineation and making an ideological enemy has been used to represent the enemy. The form of the enemy and the amount of hostility in this text are not fixed. The writer allocates different degrees of hostility to enemies, and we see a continuum of enemy. In some cases, as circumstances require, such as the perceived danger or helplessness, enemy is considered an insider.

In the early twentieth, Iraq was subjected to the swaying of domestic and foreign domination. In 1534, it was under the rule of the Ottoman Empire and was captured by the British government in 1918, and suffered for a long time under the burden of injustice and fragmentation and corruption caused by deceptive policies. Meanwhile, the poets used their literary role to play a major role in the awakening and mobilization of people against the neglect of oppression and oppression, and played a significant role on the scene with their powerful literary instruments and instruments. One of the famous poets of the Awakening and Resistance of the Iraqi people is Mohammad Reza Shabibi,due to his political and practical struggles, he has enjoyed a prominent position in the nineteenth and twentieth century literature. His language was thus expressed in terms of issues and factors of internal and external corruption.The double salvation in the spirit of awakening has been abandoned in Iraqi society. In this research, using a descriptive-analytical method and relying on some topics in the perseverance literature such as inviting to unite and fighting domestic tyranny, colonialism, we were able to portray its effective role in the Iraqi literature.

Exile is one of the social phenomena that is occurred by the disruption of social and political conditions in human societies. Throughout the history of this phenomenon, many people have been struggling to rise and revolt against tyranny and colonialism. Since the poets hold their selves the responsibility of clarifying and expressing the unpopularities and somehow their works reflect the events of their homeland, they have faced this ominous phenomenon. In the contemporary Arab world, Iraq is one of the countries that, due to its unfavorable political and social conditions, has more poets and writers in immigration or exile compared to other Arab countries. One can point out to great poets such as Abdul Wahhab Bayati, Sa'di Yusuf, Yahya Al-Samawi and Adnan Al-Sayegh, who each Resurrected against oppression at different times but with a common goal, which led to their exile from homeland; therefore, they had to express their ideas to improve the deteriorating situation in Iraq. Yahya Al-Samawi and Adnan Al-Sayegh are both well-known Iraqi poets who were forced to leave Iraq in response to the repression and tyranny of the ruling community during the of dictatorship ruling of Saddam Hussein, have played a significant role in waking their compatriots to liberate Iraq. In this research, it is tried to investigate the common concepts including clarity, recollection of the past memories, exploitation of nature and love of the homeland in the poems of Yahya A-Samawi and Adnan Al-Sayegh through analytical-descriptive method. At the end, the following two basic questions will be answered: 1. How did the Iraqi political situation in the twentieth century affect the views of these two poets? 2. What are the most important common concepts in the lyrics of these two poets? The present study aimed at achieving Yahya Al-Samawi's and Adnan Al-Sajag's thoughts and feelings and expressing the effect of exile on their poems.


In the present research, it is tried to investigate the common concepts including clarity, recollection of the past memories, enjoying nature and love of the homeland in the poems of Yahya Al-Samawi and Adnan Al-Sayegh through analytical-descriptive method.


Yahya Al-Samawi and Adnan Al-Sayegh were Iraqi contemporary Iraqi poets who were in exile because of the dictatorial government of Saddam Hussein. Exile and the resulting effects have changed the thoughts of these two poets towards their surroundings and appeared in their poems. Among the main issues of exile that were found in Yahya Al-Samawi and Adnan Al-Sayegh's Divans are: 1. Clarity and explicitness, 2. Reminding of past memories, 3. The use of nature, 4. Love of the homeland. One of the most prominent features of the contemporary poets of Resistance Period is their explicit language which is tangible in their poems. The two poets, without any horror, have politically and explicitly revealed the ruling regime and the crimes of the colonial countries as fully as possible. Nostalgia in psychology is referred to a method of writing based on which the poet or writer draws up a past time or a land in his/her thoughts humbly and painfully in his/her poem or writings (Anousheh, 1997: 2/2006). To reduce their sadness and due to being away from home, poets tend to remember the sweet or bitter memories to achieve relative quietness. Al-Samawi and Al-Sayegh are the contemporary poets that nostalgia is visible in their poems. One of the main issues in Al-Samawi and Al-Sayegh's Divans is the tendency toward nature. These two poets mostly take their topics from the realm of nature, because the poets in exile are inspired by elements of nature to narrate their plagues and sufferings and use these elements in the direction of their purposes, and express their thoughts using similarities and themes. In Al-Samawi and Al-Sayegh's poems, inspiration comes from animate and inanimate nature. For many years, human being has a special interest to the homeland and his/her heart goes for the homeland everywhere in this planet. This is especially true in the poetry of poets whose territories were burned out in the war and colonialism. This issue has forced many poets to defend their country in order to excite the passion and saga in their nation (Masbough et al, 2011: 132). The both exiled poets pursue the problems of the homeland, as if not only the memories of homeland has not decreased their pains and sufferings but also brutalize the poets’ soul more than before; therefore, they can’t be indifferent to the affairs of their country such as displacement, war, bloodshed, etc. For this reason, patriotic is observable in the Divans of the two poets.


The issue of exile exists from a very long time ago and it is not a new issue in the world. This phenomenon occurs by some factors such as confrontation against tyranny and colonization in a society. In today's world, the impact of exile is obvious in the contemporary poets' Divans, including the Iraqi poets. Yahya Al-Samawi and Adnan Al-Sayegh are two of the exiled poets being far from homeland is apparent in their poems and any reader feel it from their poems. Both poets have used various forms of language such as clarity and explicitness to express their intentions to escape their societies from tyranny and colonialism, and to alert their countrymen. It seems that both poets point out the crimes of foreigners in the simple words and call people to unite to take steps to improve the situation. Remembrance of the past memories is the common concept in the poems of these two poets, by which they review bitter and sweet memories, thus calming their soul and soul. The symbolic inspiration of nature in the poems of both poets has caused the ambiguity in the expressions of their views. Love of the homeland is the most important subject of the poetry in exile, which is clearly seen in all the works of exiled poets, especially in Al-Samawi and Al-Sayegh poetry. Both poets have been able to express their goals and intentions with their artistic talents and language of poetry.



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Manuscripts, which are considered to be the cultural, scientific and artistic heritage of nations, are important from three aspects of cultural, scientific and artistic, and are considered to be signs of cultural power and scientific development of every country and region. In Iran, most of the manuscripts are in a few cities with a rich civilization history, science and culture, one of which is Kashan. Therefore, in this research, the role and contribution of Kashan in the field of Islamic manuscripts of Iran and Iraq have been studied.

in this research, the role and position of Kashan in the field of Islamic manuscripts of Iran and Iraq was studied using a library and descriptive method.

In terms of frequency of manuscripts, Kashan ranked eighth, and in terms of the number of collections with 17 libraries, ranked ninth in Iran. Most works in the 11th century AH. (Safavid) has been compiled, and Shiite authors, poets and Jurists have been compiled more than other classes of scholars in this city, also in terms of compilation place, ranked 14th in Iran and 23th in Iraq and in terms of transcription place, ranked 12th in Iran and 28th in Iraq.
 

Kashan, along with the Iranian cities and capitals, is one of the most important civilizational, cultural and scientific centers of the country, which reached its peak in the Safavid period, and the name of Dar al-Momenin, which the Safavid kings gave to the city, was logical, scientific and worthy. It has a significant contribution to the development and expansion of Persian language and literature in Iran and Islamic sciences, and was as one of the centers for the transcription of manuscripts in Iran and Iraq and provides support for international interactions and dialogues.

Colonialism is a phenomenon that has always been alongside human beings during the course of history. Primarily, the word was used to describe the notion of a government’s dominance on another land. Now, such dominance incorporates the entire political, economic, cultural and social dimensions. As a result, since colonialism has been in fact alongside human beings during the entire course of history, its origins must be explored within human beings themselves rather than searching through the nature of governments and systems of the present age. The main principles concerning the presence of colonialism in human history can be found in the humans’ talents for a number of traits such as rebelliousness, enslavement, selfishness, and the exploitation of others in order to reach their goals. The main feature of colonialism lies within the fact that the colonialists can use the power and assets of their colonies to their own favor in order to reach their own purposes, while the colonized would remain deprived of any benefits. In other words, the phenomenon of colonialism is a win-lose game.
2. Theoretical Framework
During the 19th and 20th centuries, the Arab world in general and Iraq in particular, have been witnessing numerous ups and downs in political and social fields. Even after enduring the injustices of the Ottoman Sultans, this land fell to the hands of Western colonialists and was forced to live through oppression, invasion, distress, and degradation, whilst dreaming of their ancestors’ greatness. Consequently, not only the literature of this country was susceptible to such crises, but also was heavily influenced by them. In this regard and as one of the strongest and liveliest literary movements of the cotemporary Arab world and Iraq in particular, political poetry was formed as a response to the increasing cruelty and tyranny of colonialist governments with the ultimate purpose of struggle and resistance against colonialism. These poems are reflective of the pains and sufferings, battles, stability, and freedom of people in different human societies; many poets such as Rusafi are considered as the real advocates of this cause. Through his ideology and poetry, Rusafi began his fight against the tyrant governments of his age, criticizing the weakness and humility of people against tyrannical rulers and encouraging them to stand against domestic authorities as well as foreign colonialists. Through the fire and fury of his poetry, he attempted to burn down the destructive corruption of colonialism and strived to abolish the dreams of the advocates of injustice and discrimination.
3. By any means, Rusafi attempted to transfer poetry that was born of a certain, particular culture and environment to the lives of people and used it as a way of expressing the problems and difficulties of the time. Interestingly, his stance in poetry regarding political and national issues inspired a sense of patriotism in Iraq as well as other Arab countries.
The purpose of conducting the present study is to describe and analyze the views in Rusafi’s poetry concerning Iraq’s struggle against oppression and political crisis after World War I using the literary-historical research method; in this way, the role of this famous poet in awakening Iraqi people to fight against colonialism can be indicated.
The results of the study show that by writing political and social poems, Rusafi attempted to unite the people of his country by influencing their minds; furthermore, he strived to stand against domestic and foreign tyrants through culture. Consequently, he attempted to strengthen the sense of patriotism which is of considerable importance.
4. Ultimately, Rusafi lived in an era during which many political developments were taking place in the society. He experienced three political periods in his life time. The first stage of his literary life was influenced by the Ottoman Empire, consisting of the authorities’ cruel tyranny upon people. In the second stage of his life, Arab countries became separated from the governance of the Ottoman Empire following World War I along with the U.K.’s occupation of Iraq. In the third stage, Iraq was acknowledged by the League of Nations mandate by the U.K. which brought about a sense of liberalism and independence among the Iraqi people.
5. Meanwhile, Rusafi had had ventured beyond the small circle of Arabic and Islamic lands; as if he was deeply concerned with the oppressed nations and their people, suffering from tyranny. For instance, as the leader of India, Muhammad Ali, arrived in Baghdad in 1928, Rusafi expressed his deep sorrow for the fate and suffering imposed by the U.K. on Iraq. Then, he wrote the poem Elephant and lamb (Al-fil va alhamal) and spoke of the common pains of both countries in the east, which demonstrated his vast scope of thinking. Consequently, he was a poet with the spirit of advocacy of the East against the West, calling them to rise against Westerners.
In conclusion, the themes in his poems are very extensive and do not solely include the dire social situation of Iraq at that time. His intention was to unite all Muslims with the Iraqi people in order to restore safety and independence to Islamic lands. In this regard, Maruf al-Rusafi’s poems were, to some extent, a valuable cultural struggle.

The present paper attempts to answer a main question: what are the similarities and differences between Forugh Farrokhzad and Nazik al-Malaika's thoughts in analytical and librarian method. Forugh is known as an absolute representative of feministic poetry in Iran and Nazik al-Malaika also is known as the founder of modern poetry in Arabic literature and especially feministic literature. Additionally to feminine language and emotion, the most important feature of Forugh and Nazik al-Malaika's poetry is the echo of the period of their living which fight against poverty, anti – colonialism, appreciation, manophobia, animism, idealism and etc. could be felt a lot.

Nostalgia is a deep longing and homesickness along with a bittersweet feeling towards objects, people and the past events. Traditionally, enthusiasm and a desire to return home to visit relatives have been the common theme in the past poets and writers’ works. Adnan Alsaygh is among the poets who were forced to leave home due to the chaotic situation in Iraq and the persecution of the government. The most important manifestation of homesickness in his poems is reflected in his desire and longing for his native country embracing all his relatives and friends. Using a descriptive-analytic approach, the present study intends to analyze the different forms of patriotism in his poetry along with the manifestations of homesickness, the remembrance of the past, the role of colonizer in the poet’s exile, and utopia of exile poets in "Maraya Le shareha al-Taweel" and "Sama fi Khozeh". The findings reveal that the poet has such a strong enthusiasm for his homeland that he constantly weeps and enthusiastically writes about his homeland problems and his bittersweet past leading to his peacefulness.

Every poet or author adds value to his country’s literature and culture history as well as a comprehensive image of his inner and our world. Persian poets also were affected by Indian ones in an era; but the journey to the West was of more value. Many poets tried to be affected by westerns and today’s Iraqis after Safavid dominance on Iran. Attention to Iraq was in many poets’ minds; on the other hand many Iraqi poets and thinkers paid special attention to some Iran’s traditions. The present paper attempts to study culture, symbols, Persian language and literature influence – which all are sub – traditions – in four Iraqi contemporary poets: Javaheri, Najafi, Sayyab and Bayati.

With the development of Internet, e-commerce has become a necessity in today's society. Electronic commerce has stepped beyond the bounds of international color to take. Using the potential of e-commerce, products and services can be introduced to the people of other countries, in addition to its large contribution to the development of non-oil exports and creation of jobs for the youth of this nation. Regarding the situation in Iran, Arabic countries, including Iraq could be one of the main destinations of exports of goods and services from Iran. Students of Arabic language and literature, as well as those who are proficient in international language, can be used for employment and economic activities, in addition to the development of non-oil exports to Arabic countries. Among Arab countries, Iraq is one of the largest trading partners of Iran, and because of the culture and religion, the development of e-commerce has great potential subscribers. The volume of trade between Iran and Iraq is now nearly six billion dollars a year. In case Arabic graduates make an entry into e-commerce, the trade between the two countries will increase.

In terms of quality and experience of modernity is modern or modern period, whichrepresents just in time asBreak with the past and into a future that is emerging and is associated with the idea of innovationAccordingly, in the poetry of life with modernity encounter two types: (1) the content of modernity. 2. modernity in shapeSocial content and political themes of modernity in the Gyrd.mdrnyth in the form ofdeconstruction in the rhythm of prosody and the use of modern poetry formHis social management, and Islamic styles for expressing ideas and new fiction classic fantasy BullModern themes, such as: emotions nationalist, anti-oppression homeland manually and ideas with coherent style of life with concise style and lyrical subject matter in the lyrics became apparentIf political conditions in such a way that the poet was forced to abandon forms of classical liberal and modern forms used. Results of manufacturer article is: 1-modernity of the poet was fully conscious content. For a full understanding of the political and social - of his time. As a result Hnrmndanhdr life of poetry as a means to fulfill the mission of literature. 2-modernity of life was not in Shagahanh because it had been in his poems is small and only for self Golan thought and dream up new forms With air musical, initiating