نشریه مطالعات ادب اسلامی
سال دوم شماره 1 (پیاپی 3، پاییز و زمستان 1401)

The Noble Qur’an is considered one of the holiest international documents that have transmitted to all mankind the history of nations, civilizations, cultures, collective and individual personalities confronting historical data since the beginning of creation and throughout the ages. The importance of the ontology of history in it comes as a result of what it included in terms of narrative tracing of the stories of the prophets, kings and sultans, and the conditions of peoples and groups, such as (Pharaoh, Qarun, Dhul-Qarnayn, Aad, Thamud) and others, who strengthened the idea of existence and demonstrated the miracle of the Creator, thus introducing the text The Qur’an through the historical narration of all the preceding concepts of guidance, exhortation and consideration, as well as diagnosing the mechanisms of argument and discussion with the deniers and dissenters. Resorted (Quranic text) to human liberation from the space-time limitations (place / time) and the walls of the local area to different spaces instilled in which the seeds of reflection and contemplation and reproduction of meaning )kadd was in their stories a lesson for men of understanding what was blasphemed but to believe that his hands and detail Everything is guidance and mercy for a people who believe in Surat Al-Baqarah: 143.This research came to discuss the history and its narrative representations in the Qur’an text, in order to find out the most important goals, features, patterns and outputs of this coordinated combination between narration and history.

This article seeks to present Mohammed Abu Al-Qasim Hadj Hamed's perspective on the Quranic terminology. To achieve this, the article is organized into the following steps: Conceptual Entry for Research: Here, we provide an introduction to the Holy Quran as understood by Hadj Hamed. We delve into the definition of key terms and explore the background of Mohammed Abu AlQasim Hadj Hamed. Similarities and Differences between Arabic and the Quranic Language: In this section, we examine the disparities and commonalities between Arabic and the language employed in the Quran. We highlight the Quranic language's superiority due to its divine nature and its encompassing connection to the universe. Cognitive Perception of Language and Quranic Linguistic Structure: Here, we elucidate the contrast between the divine and human utilization of language. Additionally, we shed light on the resemblance between the Quran and the universe, particularly regarding the Quranic character. Meaning of Quranic Terms: In this final section, we explore the nuanced meanings of certain Quranic terms. While some terms may initially appear similar or synonymous, their disciplined divine application assigns each term a distinct meaning that sets it apart from others. We specifically examine terms such as sanctification, prohibition, vision and consideration, witnesses, and sight as elucidated by Hadj Hamed.

The embodiment of guidance in the verses of the Noble Quran is one of the most significant contemporary intellectual achievements. The Quranic sciences are essential for the nation in all aspects of life, intellectual levels, social interactions. Indeed, Quranic guidance constitutes a vast field of knowledge that explores all the meanings leading to goodness and safeguards against evil, as indicated in the International Encyclopedia of Quranic Guidance. This grand scientific project was launched by Umm Al-Qura University through the Chair of Quranic Guidance. In this research, with the help and guidance of Allah, I aim to derive guidance from the verses of tranquility in the Noble Quran. These guidance can be obtained through various methods, including utilizing word meanings, examining different recitations, benefiting from grammatical aspects, observing the indications of calligraphy, and other methods specified by the Chair of Quranic Guidance at Umm Al-Qura University. This research, along with others, demonstrates the numerous and infinite relationships between linguistic thought and the Quranic text, which contains an unparalleled miraculous nature and inexhaustible guidance. Accordingly, the research has concluded several important findings, notably that the general derivation of Quranic guidance and specifically from the verses of tranquility enables the creation of new linguistic structures, thus enriching the language. It also establishes that tranquility is a divine gift from Allah Almighty, possessing unique capabilities surpassing human capacities. Tranquility is not something tangible; rather, it is the serenity and stability found in the depths of the heart during times of turmoil, disturbances, and hardships. It is a light that comforts the fearful and consoles the sorrowful, increasing faith and strengthening certainty. Furthermore, due to the circumstances in which the verses of tranquility were revealed by Allah Almighty to His Messenger and the believers during moments of distress, uncertainties, fears, and upheavals, it is recommended not to limit the recitation and reflection on these verses to such occasions of difficulty.

Elhamz is a phonetic phenomenon related to the actual performance of the Arabic glottal stop sound (hamza). The ancient scholars pointed out that the hamza is one of the farthest sounds in terms of articulation, so they made it the first letter in terms of release. Modern experiments have indeed proven that the hamza is one of the sounds that originate from the throat. The hamza is one of the letters that require effort to pronounce, yet the fundamental principle in its pronunciation is realization, which is achieved by giving the sound its proper quality and articulation. However, Arabs did not always adhere to this principle in its pronunciation. Instead, they had positions where they did not realize the hamza and pronounced it leniently to avoid its heaviness. This phenomenon spread in ancient Arabic pronunciation and had an impact on the recitation of the Quran. The ancient grammarians established a set of rules for it. Through this discussion, we aim to reveal these rules established by the grammarians on one hand, and to interpret these rules based on the findings of modern phonetic studies on the other hand. Among the results we have reached is that the lenition of the hamza is a dialectal phenomenon with varying usage among Arabs. And that this phenomenon, when it comes to recitation, does not represent the dialectal characteristics of the environment in which the reader lived. In addressing this topic, we have relied on the descriptive and comparative approaches.

Undoubtedly, literature can be considered as an important and reliable resource in revising the culture and thought of a nation. Religious beliefs are an important part of the culture of every nation, which essentially can be crystallized in the form of religious texts as well as religious characters. Farouk Javida is one of the contemporary Egyptian literary men that has been trying to create meaning through redefining the heritage. His goal was to explain the pain and suffering of humans in contemporary society, including violence, oppression, torture and exile. This research seeks to represent the poet's strategy in this case. In this regard, not only can the various sources he inspired be recognized, but also his various literary methods can be studied to further his goals. The results show that poet's approach to his poems focuses on the religious historical of Islamic personalities and historical places. His thinking structure was based on the application of a variety of techniques. The poet's worldview in this strategy is to remind the people of his country that return to the ancient heritage is the only way out of the present situation. Full professor.

Contemporary poets use the legendary symbol in its artistic and contemporary image in diaspora literature, and this type of symbol in modern Arabic literature has occupied a great place and great writers have appreciated it to raise the symbol from just a passing reference incompatible with the text to embodying their suffering to fuse their subjective and objective concerns into symbols that were able to provoke. The human soul, especially as they broke the traditional barriers that hinder the launch of their literature in the sky of imagination. The effects of this circle extended to include many writers, whether in poetry, prose or in the novel, such as Ahmed Zaki Abu Shadi, Saeed Akl, Salah Labaki, and Samih Al-Qasim. This article explains an overview of the life of the poet Samih al-Qasim and mentions the verses that bear the symbol of the prophets in his poems. Samih al-Qasim adopted religious symbols, including the symbol of the prophets for his concerns and the pain of his people in front of the occupiers, and he used the character of the prophets as a symbol of rebellion against every unjust oppressor, and to express the rebellion of the Palestinian man against the forces that made him suffer ordeal. His brothers in the pit or when the whale swallowed the Prophet Yunus (peace be upon him) and depicted the liberation of the homeland and the victory of the Palestinians by visiting Jacob, his son Joseph, after enduring the pain of separation.

In our era, aesthetics is considered a branch of philosophy that studies beauty and art. The beauty of speech is achieved by carefully selecting specific words at times, and by combining different styles at other times. Diverse styles give the text a luster and a unique beauty, distinguishing it from others. Stylistics is one of the latest approaches that seeks to explore aesthetic meanings in the text, focusing on the analysis of literary texts and their styles in order to uncover aesthetic values. The importance of stylistic analysis lies in revealing the aesthetic meanings in the text. This study examines the aesthetic aspects of the rhetorical styles in Sermon 155 of Nahj al-Balagha, where the remarkable creation of the bat is described. The study investigates the artistic and aesthetic aspects of the sermon through the lens of stylistics, aiming to uncover the most significant stylistic devices used and their role in its beauty. This is done through a descriptive-analytical approach and by drawing on statistical analysis. The findings of the research indicate that the most commonly used style in this sermon is the informative style, with the active sentence being the most frequently used (50 times), which enhances the dynamism of the sermon. Furthermore, the process of linking is extensively utilized. The conjunctions "و " (wa) and "ف) " fa) are used in this sermon to connect the different styles present, such as connecting the informative style, linking the subordinate clause to describe Allah further, connecting the introductory clause, and expressing the purpose of the bat carrying its offspring, which contributes to the aesthetic description of the bat.

Norm deviation is one of the most effective methods of language highlighting and familiarity avoidance in texts, which many prominent writers and poets have utilized in various forms. In Nahj al-Balagha, different types of norm deviation are employed, contributing to the prominence of this literary masterpiece. The wisdom contained in this book possesses valuable insights, technical features, and distinctive artistic and stylistic qualities. In this essay, the wisdom of Nahj al-Balagha is examined in terms of directive norm deviation, including techniques such as ellipsis, conciseness, anticipation and delay, objection, digression, and more. The existing norm deviations in the wisdom contribute to two main processes: enhancing aesthetics and better conveying concepts, resulting in the significant effectiveness and impact of the wisdom. The directive norm deviation present in concise words leads to factors such as broadening meanings, better conveying concepts, providing emphasis and greater influence, highlighting the subject matter, arousing emotions, and capturing the attention of the audience. This is considered one of the primary factors in the prominence, eloquence, and rhetoric of the speech of Imam Ali (peace be upon him).

The Iranian-Arab critical scene in the field of studying narrative discourses and analyzing the Quranic narrative opened up to its Western counterpart, from which it derived most of its theoretical concepts, methods of procedural practice, and critical mechanisms. Each researcher dealt with the studied narrative discourse according to his own inclination and orientation, and on the basis of the approach he adopted in the analysis, and the negative side in this approach is represented in projecting the method on the text and employing it mechanically, as this aspect of employing the method raised a crisis in the Iranian and Arab narrative scene in the study of the Quranic narrative. And he touched - at times - the sanctity of the studied discourse and its divine truth. From this standpoint, our research came to investigate the critical models that adopted the procedures of Narratology criticism in their applied practices on the Quranic discourse in a dogmatic manner, to approach the reality of this criticism, and then shed light on some of the applications made by Arab and Iranian researchers in this field. The research concluded in the end that the method in the understanding of some researchers has turned into engineering tools with limits and dimensions that cannot be touched upon application, so he leads them and devotes their efforts to revealing the textual units and segments that make up the Quranic narrative discourse. So, the problem of employing Narratology in the study of the Qur’anic discourse is mainly due to the difficulty of employing its procedural mechanisms and transferring them from the space of human narrations to a space different from it, which is the Qur’anic narration. It produces a set of ambiguous data that makes the discourse lose its aesthetics, and affects the essence of its function, as criticism eventually turns into a crowd of unreliable judgments, due to its failure to keep pace with an effective analytical critical movement, and this gap is one of the risks that studies have suffered from throughout their critical practice.

Semantics is a branch of linguistics that plays an important role in understanding the Holy Quran. Because by examining the words in the context of the verses, you can get the exact meaning of the word. The concept of "Azab" (=torment) is one of the most frequent concepts in the Holy Qur'an, which alone is the natural result of a person's action and does not imply severity; but its combination in additional combinations with words such as: "Hariq", "Sa'ir", "Hamim" etc. expresses its state and intensity. The authors intend to answer this important question, what effect do the additional combinations of the word torment have on the meaning and interpretation of this word based on the syntagmatic relations? The structure of the verses of "Azab" in additional combinations shows the influence of these concepts on the word "Azab" and the limits of this word along with its various additional layers; For example, the torment of Hamim indicates the torment with boiling water at highest temperature. The torment of Sa'ir indicates the torment of a fire that has a long and burning tongue, that's why the fire in wood is not called Sa'ir because it does not have these conditions. Most of the verses of torment in its additional combinations are related to doomsday and only in four verses it refers to our world. and in most of the verses, the severity of the torment is indicated by the words Akbar, Abqa, Ashad, Ashqa and Akhza, which shows that this torment is greater and more severe than the worldly one. This research analyzes the relationship of the word "Azab" with other accompanying concepts in additional combinations with a descriptive-analytical method in order to determine the effect of these combinations on the word "Azab".

The Holy Quran has created the biggest revolution and the deepest evolution in human society by an invitation to destroy all types of somatic and mental restrictions from body and mind of human. Its verses and stories are full of lessons in order to warn the unrighteous and the grabbers and invite the oppressed to stability and justice. Specially, its ahsanolghesas which pictures the poor access from the trough wells to the pick ambitions and from the humiliation of slavery to the gratification and honor in the divine trials by a special delicacy and the plot of “ my God is astute in what he wills”. The Arab poets, specially the Palestinian poets have called the unconscious of the audiences of their poems to the new implications of this religious heritage by inspiring from different aspects of Joseph story and adjusting its dimensions to the poetic experience and the truth of their time and they have risen to counter with land blockade and expropriation of culture by grabbing the religious heritage as a non-confiscation and non-blockade common human legacy.The current study has expressed the reflection of different dimensions of Joseph story in the poem of two prominent poet of the Palestinian resistance, Mahmood Darvish and Samih al-Qasim by analytical method and it has come to the conclusion that these two poets have made this story as an eruptive source for expressing the literary themes of sustainability by targeted calls of the story and they have made its characters as a symbol for the Palestinian state, the treason of some Arabic countries and their personal suffering.

Throughout history, religious texts have been a source of inspiration and adaptation for many poets and writers due to their status and sanctity. In this context, the Holy Qur'an has stolen the lead from other texts, and poets and writers in every era, according to the situation and interaction they had with it, decorated their works with the words and themes. Ibn Hajar, famous jurist and hadith of the 8th century AH. In his poem Diwan, has used many examples of Quranic intertextuality, including lexical and thematic intertextuality. Since he memorized the entire Quran at the age of nine and studied science for a long time in the spiritual and spiritual atmosphere of Mecca and near the Kaaba, the tremendous influence of the Quranic atmosphere on his poems is very evident. The connection between the concepts of "Ibn Hajar's Diwan", especially the "prophecies" section, with the Holy Quran, has a lot of depth, so that in many cases, the precise understanding of his intended meaning is not possible except by getting to know the hidden text and knowing how these two texts relate to each other. . Since he memorized the entire Quran at the age of nine and studied science for a long time in the spiritual and spiritual atmosphere of Mecca and near the Kaaba, the tremendous influence of the Quranic atmosphere on his poems is very evident. The connection between the concepts of "Ibn Hajar's Diwan", especially the "prophecies" section, with the Holy Quran, has a lot of depth, so that in many cases, the precise understanding of his intended meaning is not possible except by getting to know the hidden text and knowing how these two texts relate to each other.