literary criticism

Formalist criticism as the most prominent critical areas of the 20th century is one of new methods of criticism the main focus of which is the appearance of literary texts. This article is based on the school of formalism after examining the amount of literature the surahs are Al-Muzzammil and Al- Muddaththir And from the point of view of the principles of that criticism it seeks to diccover the beauty of the mentioned surahs and he is trying to provide a clearer view of the apparent wonders work and their effects in conveying meaning to the audienc. The importance of this essay is trying to prove that religious texts especially surahs Al-Muzzammil and Al- Muddaththir although they seek specific concepts but according to the school of formalism they are not devoid of literary beauties. This research has studied the form and content of Suras Muzzammil and Muddaththir descriptively- analytically based on the principles and foundations of the school of formalism And with the aim of discovering the formal components and explaining the degree of the verses and its role in conveying the content and influencing the

Nowadays, the precise and principled understanding of the orientalists’ viewpoints and their research methods in studying the Qur’ān as well as the scientific criticism of these viewpoints based on robust religious and intellectual principles are undeniable necessities. Literary criticism is a critical method that has been applied by the orientalists to the qur’ānic studies. One of the scholars that has used this method – of course via an intertextual approach – to study the qur’ānic verses is Gerald Hawting, the British Qur’ān researcher. Hawting’s literary criticisms against the Qur’ān are in three directions, namely the appearance of the Qur’ān in a sectarian atmosphere, the dialectical nature of the qur’ānic verses, and the temporal lateness of the Qur’ān compared to its audience. These three dimensions can be rejected based on the intellectual and narrative reasons, as follows. First, the mere connection of the Islamic world with the monotheistic religions that had appeared before it is not a reason for the effectiveness of those religions on the appearance of the Qur’ān. Moreover, unlike other sacred Scriptures, the Qur’ān does not have a human nature and its text involves various types of miraculous qualities such as eloquence, sublimity of meaning, and freedom from any disagreement in expression. All these wonders derive from its divine and non-human nature. The comparison of the dialectic nature of the Qur’ān and that of the Judo-Christian Bibles is false, as in the Qur’ān, that type of dialectics suggested by Hawting has not been used to address the audience.

Nowadays, the precise and principled understanding of the orientalists’ viewpoints and their research methods in studying the Qur’ān as well as the scientific criticism of these viewpoints based on robust religious and intellectual principles are undeniable necessities. Literary criticism is a critical method that has been applied by the orientalists to the qur’ānic studies. One of the scholars that has used this method – of course via an intertextual approach – to study the qur’ānic verses is Gerald Hawting, the British Qur’ān researcher. Hawting’s literary criticisms against the Qur’ān are in three directions, namely the appearance of the Qur’ān in a sectarian atmosphere, the dialectical nature of the qur’ānic verses, and the temporal lateness of the Qur’ān compared to its audience. These three dimensions can be rejected based on the intellectual and narrative reasons, as follows. First, the mere connection of the Islamic world with the monotheistic religions that had appeared before it is not a reason for the effectiveness of those religions on the appearance of the Qur’ān. Moreover, unlike other sacred Scriptures, the Qur’ān does not have a human nature and its text involves various types of miraculous qualities such as eloquence, sublimity of meaning, and freedom from any disagreement in expression. All these wonders derive from its divine and non-human nature. ...

Irony is a prominent literary foreignization method in which the meaning of events in deep and at surface levels differ. Relying on the thematic analysis of the text of the Holy Qur’an as a literary text, the following article tried to identify, categorize, and analyze the motifs, and visible and invisible ironic signs. In so doing, it sought to answer the question of the conceptual results and literary purposes in the application of the ironic concepts (in particular satirical irony) in this holy book.  With its special attention to culture, the Holy Qur’an as a spoken text has used this speech technique and literary method in order to make its teachings believable for the audiences and to attract them. Relying on ironic elements, the Qur’an has been able to elevate itself to the level of a literary-cultural text. The present study thus also aimed to show that the numerous types of irony in the text of the Holy Qur’an surpass a merely rhetorical or artistic technique and its ultimate purpose is not only the visibility of irony, but also the awakening and awareness of moral themes and teachings, which have helped to build literary ironic images. Accordingly, among the ironic themes applied in the text of the Holy Qur’an examples such as allusion to the revelation of the Qur’an, avoiding arrogance, a camel passing through the eye of a needle, suffocating the wicked with their own hands, flimsy limbs of the hypocrites, as well as destroying idols were explained and analyzed in order to explicate the rhetorical manifestations of this method of literary criticism and its application in the influence of the Qur’anic text.

intertextuality is one of the important topics in literary criticism, a theory in order to read the literary text more deeply and achieve its unspoken. According to this theory, any text, consciously or unconsciously, is the birth and re-reading of pre- or contemporary texts. The Holy Quran is one of the texts with which the poems of many poets have been linked; One of these poets is the famous poet of the Umayyad era, who has used Qur'anic interpretations and concepts in his poems in a very artistic and creative way and has made his poems extremely attractive and effective. The present study aims to explain the types of Quranic intertextual examples by Akhtal by analytical – descriptive method to analyze the types of intertextual relationships in the poems extracted from him with the Quran. Review of Akhtal poems prove that sometimes he uses the content or meaning of a verse or verses from the Holy Quran as his source of inspiration, and sometimes he uses Quranic verses in the structure of sentences and music of verses, and sometimes he refers to Quranic stories to his literary work as an attribute of holiness and permanence.

In the early twentieth century with the advent of a new school of "formalism", there was a huge change in the way of literary criticism. Unlike conventional methods of literary criticism, Formalists put form as the basis of their analysis. They bring up the concept of "defamiliarization" and believe of the text that has innovation is worthy to analysis. The movement also believes in the notion of "intertextuality" emphasized that the artwork exists in relation to previous works. Fadakyeh Khotbeh of Hazrat Zahra (peace be upon her), which has a strong protest against the deviations that arose after the death of the Prophet (peace be upon him) in the religion. because of its variety of novel techniques, this text are worthy.
In this study, we intend to study the aesthetics of this Khotbeh descriptively and analytically based on formalistic criticism. The aim of this study is to manifest sermon literary techniques and their impact on the audience Results show that Hazrat Fatima (peace be upon her) in the form of managed care, has uttered speech by using the form beautifully and effectively .She use the literary devices artful, especially Defamiliarization, forcing the audience to understand her words, to reflect them. She also based on the Quran and the use of intertextual relations, tried to convince the audience that her speech is coincide exactly in accordance with the God's speech. The form and all its literary form factor devices, is fully consistent with the meaning and content.

Study of the themes embedded in the story, storytelling methods and objectives and benefits of each of them, has long been considered important in literary sciences. In particular, scholars involved in literary criticism, have made many efforts in this regard. Narratology as one of the trends in literary criticism is a new approach to the analysis of the tale forms. Because one of the Quranic ways to express the teachings is the storytelling method, the present study, aiming at applying the narratology approach for the literary criticism of the Quranic text, has been done. We plan to study the four stories mentioned in Surah Maryam- namely Zechariah, Mary, Abraham and Moses- with a narrative approach and explore similarities and differences, their narrative elements, and to identify their narrative patterns. The result of such an exploration, is to determine common elements in the lives of these divine figures: Facing various challenges and fighting against them, God’s contribution to them and His mercy when the problems reach their summit, ignoring themselves and attributing the blessings to God, and finally being included in the circle of the blessed ones and accessing His bounties. The differences include: the different conditions of each figure, their way of dealing with the problems and the unique bounty each one received.

The present study is an attempt to investigate the first sermon of NahjulBalāgheh in the light of the formalistic criticism. It deals with the issue that the religious meaning and content of the creation sermon should be considered as a foundation، and how much the form and integration have been regarded، and to what amount the literary text has been observed by the author. Ignoring the non-textual questions like the personality and position of the author، social، historical and psychological issues that have no place in formalistic criticism، the writers concentrate only on the text and try to discover the beauties of the mentioned sermon according to the principles of this criticism. Regardless of its content and meaning، the text is entirely integrated and the words، terms، phrases and sentences are in a great harmony، making a wonderful arrangement. Using metaphors and figurative language، concentrating on inspiring sounds، observing the phonetic، syntactic and morphological balance، applying different kinds of literary defamiliarisation، making relation with other texts، all causes the text to own a magnificent superstructure and infrastructure. This leads to the conclusion that the beauty and poetry of the text are not sacrificed for the content and the meaning; rather، they help one another and the language is as important as the content.

This article focuses on the elements of literature, such as passion, imagery and critical judgments, application and comparison. It reflects the views of Ibn Abi al-Hadid in the field of literary criticism, especially area of application in his commentary on Nahjolbalaghe. It has been said that each technique and art has its own people. The most deserved individual in the criticism is one who has literary taste and skill in the field of poetry and literature. It makes him expert and insightful of faults and beauties, and more capable than the others in the field of literature. We find these qualities in Ibn Abi al-Hadid, who is Master in literature.

The present article analyses the thoughts of Nasr Hamed Abuzaid and searches the west Hermeneutics writings (such as Heidegger and etc.) and Foucault, Mohammad Arkoon, and Bultmann's thoughts for the roots of his opinions. Different evidences will be presented to show that he is being affected by them and follows them. Aboo-zaid's reflections about literary criticism, mythical approach, the role of interpreter and writer, interpretation (esoteric exegesis), being historical and the different readings of Quran will be investigated in this article and their origins and some of their consequences will be mentioned. In between the outcome of some of the letters of the writer to Abuzaid and his replies will be represented.