فهرست مطالب

نشریه آفاق الحضاره الاسلامیه
سال بیست و هفتم شماره 1 (الربیع و الصیف 2024)
- تاریخ انتشار: 1403/11/13
- تعداد عناوین: 11
-
-
صفحات 1-26للدلاله المجازیه اهمیه بالغه فی تحدید معنی النص الذی وردت فیه وذلک عندما تتضافر مجموعه من القرائن المتصله فی ضبط تلک الدلاله فیتعدد المعنی حسب ما یقتضیه السیاق ومنه فهم النص. یری اللغویون ان لکل لفظ من الالفاظ دلاله (مرکزیه)، وهی القدر المشترک من المعنی الذی یتفق حوله جمیع الناس، والذی یسجل فی المعجم فیطلق علیه المعنی المعجمی، وله بجانب ذلک دلاله او دلالات هامشیه، وتلک الدلالات تختلف باختلاف الافراد والثقافات والعصور، والدلاله المجازیه عندهم هی استعمال دلالاتها الهامشیه. والمجاز یعد وسیله فنیه لإثراء الدلاله وتحقیق القوه التعبیریه علی مستوی الترکیب وهو من احسن الوسائل البیانیه التی تهدی إلیها الطبیعه لإیضاح المعنی ولما فیه من الدقه فی التعبیر، فیحصل للنفس به سرور واریحیه. والادیب یستخدم الدلالات المجازیه لیعبر عن الالفاظ. یستهدف هذا البحث دراسه الدلاله المجازیه فی آراء السید محمد باقر الصدر (ره) من خلال آثاره. تکمن اهمیه البحث فی رویه السید محمد باقر الصدر (ره) للدلاله المجازیه وآراء بعض العلماء. ویعالج البحث علاقه علم الاصول بعلم اللغه ورای الشهید الصدر عن الحقیقه والمجاز حیث اعتمد البحث علی المنهج الوصفی التحلیلی. تشیر النتیجه إلی ان فی بحث (المجاز) ناقش الصدر رای السکاکی فوجه نقده إلی الفکره الاساس فی ذلک الرای وهی فکره (الادعاء) محاولا تفنیدها من خلال افتراضه مرجعین إثنین تحتملهما فکره (الادعاء) عند السکاکی، استعرضهما الصدر ثم بین نقاط الضعف والخطا فیهما لیخرج-بالنتیجه- إلی إنکار مدعی السکاکی وفکرته فی المجاز التی بینت الدراسه بانه بناها علی افکار السابقین له من ائمه البلاغه- وبالخصوص- الإمام الجرجانی. وبینت الدراسه رای الصدر فی تفسیر منشا الدلاله المجازیه، إذ یری ان اللفظ یکتسب صلاحیه الدلاله علی المعنیین (الحقیقی والمجازی) من اول وضعه، إلا ان دلالته علی المجاز تکون بدرجه اقل واضعف من دلالته علی المعنی الحقیقی؛ لان المدلول المجازی ناشیء من مجموع اقترانین (إقتران باللفظ واقتران بالمعنی الحقیقی)، فضلا عن حاجه المجاز إلی القرینه الصارفه، تلک القرینه التی یبحث فی مزایاها وإبراز وظائفها.کلیدواژگان: آراء، الاصول، الحقیقه، المجاز، محمدباقر الصدر
-
صفحات 27-55تعتبر العداله الاجتماعیه موضوعا حیویا ومثیرا للجدل فی السیاق الاجتماعی والدینی خاصه وان القرآن الکریم یحتوی علی توجیهات ومبادئ تتعلق بالعداله الاجتماعیه؛ وذلک بالاستناد إلی النصوص القرآنیه وتفسیری المیزان وفی ظلال القرآن. یعمل هذا البحث علی توضیح المفاهیم والمقومات الاساسیه للعداله الاجتماعیه وکیفیه تطبیقها وفقا للنصوص الدینیه. حیث فهمها الصحیح امر حیوی للمجتمع وللدیانه الإسلامیه. فالعداله الاجتماعیه هی قضیه حیویه فی مجتمعاتنا، والتی تلعب دورا کبیرا فی تحقیق التوازن والعداله بین الافراد. من خلال البحث حول مفهوم ومقومات العداله الاجتماعیه وکیفیه تطبیقها وفقا للتفسیر القرآنی، یمکن تحقیق فهم اعمق واشمل لهذا المفهوم وکیفیه تطبیقه. سیتبع هذا البحث منهجا یجمع بین تحلیل النصوص القرآنیه واستنتاجات تفسیری المیزان وفی ظلال القرآن. توصل البحث إلی نتائج منها: اتضح ان دراسه العداله الاجتماعیه ومقوماتها من القرآن الکریم ذات اهمیه کبیره لفهم مبادئ الإسلام. تهدف العداله الاجتماعیه إلی تحقیق التوازن والمساواه فی توزیع الموارد والفرص. دراسه توجیهات القرآن حول العداله تساعد علی العیش وفق مبادئ إسلامیه. تعزز دراسه العداله فهم مفاهیم الحق والعدل وکیفیه تطبیقها. توفر ادوات ومنهجیات لحل المشکلات الاجتماعیه وتحقیق التغییر وتدعم رویه مجتمع متساو وعادل وتعزز المشارکه لتحقیق ذلک.کلیدواژگان: القرآن، العداله الاجتماعیه، المقومات، التفسیر، المیزان، فی ظلال القرآن
-
صفحات 57-78علم التصویر او الصورولوجیا یعد من فروع الادب المقارن ویدرس تجلیات الصوره فی الاعمال الادبیه ومنها صوره الانا والآخر. الصوره عن بیئه جغرافیه او حدث تاریخی او ثقافه وعادات وتقالید وفئات مختلفه لها لغه رمزیه وخصائص لغویه. فی دراسه الصوره تطرح مفاهیم ومکونات مثل القوالب النمطیه، والتحیز، والصوره، والتمثیل. من النظریات التی یمکن ان ندرس فی ضوئها صوره الانا والآخر هی نظریه هانری باجو الفنان التشکیلی الفرنسی الذی یری ان للصوره ثلاثه اتجاهات: الاتجاه الفوقی او التشویه الایجابی، الاتجاه الدونی او التشویه السلبی، الاتجاه الافقی او التسامح. بالاعتماد علی هذه النظریه تم اختیار کتاب الاعتبار لاسامه بن منقذ (488-584) الکاتب والشاعر الکبیر الذی عاش قبیل الحروب الصلیبیه فی منطقه شیزر، وکان شاعرا فذا وکاتبا بارعا وله شخصیه ادبیه وسیاسیه ورحلته الاعتبار هی صوره دقیقه ورائعه لمختلف الطبقات والشرائح الاجتماعیه والسیاسیه، منهم الکاتب نفسه واهله، والعرب وقبائلهم المختلفه، والفاطمیون، والایوبیون، والغزاه المسیحیون وغیرهم. تهدف هذه الدراسه بالمنهج الوصفی التحلیلی وفی ضوء علم التصویر إلی استعراض ثنائیه الانا والآخر فی کتاب الاعتبار، وحاولت الإجابه علی سوال رئیس مفاده ما هی انواع تجلیات الانا والآخر فی هذا الکتاب وما هی مصادیقهما. وخلص البحث إلی ان انواع الانا والآخر فی کتاب الاعتبار تنقسم إلی الفردیه والجماعیه، ووقف الکاتب منهما موقفا محایدا نزیها واتجه اتجاها افقیا. وبدا ان هذه الصور هی نتاج اتصاله الوشیج والمباشر بالفئات المختلفه التی تجلث صورتهم فی رحلته وحاول التمییز بین الغزاه الصلیبیین وعامه الناس، وبالطبع قدم صوره واقعیه غیر منحازه عن الانا والآخر.کلیدواژگان: الادب المقارن، الصورولوجیا، الانا والآخر، اسامه بن منقذ، رحله الاعتبار
-
صفحات 79-104إن قضیه التفاعل بین النص والقارئ ومفهوم "مواقع اللاتحدید" هما من اهم الموضوعات المطروحه فی نظریه "جمالیه التجاوب" ل"ولفغانغ ایزر". تسعی هذه النظریه إلی إعاده الاعتبار للقارئ المهمش فی الدراسات الادبیه السابقه من خلال الاهتمام بدور القارئ فی عملیه القراءه، والبحث عن المفاهیم والطروحات التی تساعد علی إقامه التفاعل بین النص والقارئ. تنطلق هذه الدراسه من تصور محدد وهو ان تلک المفاهیم التی طرحها ایزر تقدم لنا آلیات إجرائیه مفیده لدراسه النص القرآنی والنصوص التفسیریه من منظور جدید. وعلی هذا، ترید الدراسه تسلیط الضوء علی بعض مواقع اللاتحدید فی سوره الرحمن التی هی من اکثر السور القرآنیه إثاره للدراسه والتحلیل بالنظر إلی شکلها الخاص، وعلی کیفیه تعامل "انجلیکا نویورث" مع هذه المواقع باعتبارها القارئه لهذا النص. إن الترکیز علی نویورث فی هذا البحث یعود إلی منهجها فی دراسه القرآن وتاکیدها علی تلقی السور القرآنیه کالوحده الادبیه وقراءتها التفسیریه للسور القرآنیه والتی تسمح لنا ان ندرس تفسیرها وفق معطیات نظریه جمالیه التجاوب وبالاستعانه من المنهج الوصفی -التحلیلی. إن الهدف من هذا البحث هو الوصول إلی الطریقه الجدیده لدراسه البنیه النصیه للقرآن ولتحلیل النصوص التفسیریه وتعیین معیار لتمییز تحققات المتلقین المفسرین القریبه والبعیده عن هذا النص العظیم. وقد اتضح ان نویورث فی دراستها التفسیریه لهذه السوره، تحاول ان تملا مواقع اللاتحدید حسب المعلومات الوارده فی النصوص الدینیه السابقه وتحلیلاتها الخاصه عن القصائد الجاهلیه.کلیدواژگان: سوره الرحمن، مواقع اللاتحدید، التفاعل بین النص والقارئ، انجلیکا نویورث
-
صفحات 105-130إن لاستدعاء التراث العربی المجید فی شعر الشاعر العباسی "صردر"حیزا کبیرا لایضاهی. استحضر الشاعر فی مدیحه مساحه کبیره من التراث الدینی الفخم ما اعطاه طابعا دینیا ملفتا. لقد اخذ الشاعر من الموروث الدینی ما یمکن اختزاله فی الحقول الثلاثه الآتیه: الامم القدیمه البائده وقصص الانبیاء ومغازی الرسول الاعظم (ص). علاوه علی ذلک فقد تاثر صردر بالقرآن الکریم لفظا و معنی و اسلوبا حتی النخاع. بحیث خیمت علی شعره اجواء قرآنیه رائعه. یرمی هذا المقال واعتمادا علی المنهج الوصفی التحلیلی وبالاستمداد من آلیات الدراسه التاریخیه والادبیه والدینیه، إلی تحلیل مدیح صردر فی ضوء رصد الاتجاهات الدینیه فی شعره. ومن ابرز النتائج التی افاده هذا البحث هو ان الشاعر فضلا عن توظیفه للتراث الإسلامی القویم فی الحقول الثلاثه الآنفه الذکر، اخذ من القرآن الکریم المزید من الالفاظ والعبارات والمعانی بما یتلاءم ومدیحه ومن ثم دمج ما اقتبسه من القرآن الکریم فی شعره وشکل بالتالی مجموعه شعریه متشابکه الاجزاء ومترابطه الاوصال، مستخدما فی ذلک، مختلف التقنیات البلاغیه من التشبیه والاستعاره والکنایه والتلمیح والاقتباس وضرب الامثال والتناص و... بحیث اکتسی شعره صبغه قرآنیه واضحه. آخذا بنظر الاعتبار ان التناص هو ابرز جمالیه لغویه وجدناه فی مدیحه وهذا لو دل علی شیء لیدل علی امتلاک الشاعر ثقافه قرآنیه ثریه. مهما یکن من امر فإن شعره جاء مثقلا بالمقتطفات القرآنیه بالفاظها ودلالاتها، ما یمکن صبه غالبا ما فی خانه تناص الاجترار.کلیدواژگان: الاتجاه الدینی، الامم البائده، قصص الانبیاء، مغازی الرسول، صردر
-
صفحات 131-155إن الدنیا ومظاهرها شغلت حیزا کبیرا فی الحدیث النبوی وقد رسم رسول الله (ص) صورتها بشتی الطرق، واستخدم استراتیجیات ومناهج مختلفه للنهی عن مغریات الدنیا ومفاتنها والحث علی نعیم الآخره. لذا ارتاینا ان یکون مدار بحثنا الدنیا وتجلیاتها فی الحدیث النبوی باعتباره حقلا خصبا بالماده العلمیه التی تحتاج إلی من ینقب عنها ویسبر اغوارها، فلا غنی عن السنه النبویه لمعرفه دین الله ومقاصده. نهدف من خلال هذا البحث إلی تحقیق عده امور منها التعریف بالمناهج النبویه واستراتیجیاته فی النهی عن مغریات الدنیا ومشتهیاتها، ومناهجه فی الحث علی نعیم الآخره، بالإضافه إلی إبراز الدور العظیم للسنه النبویه فی تقدیم صوره کامله للدنیا وإقامه مجتمع علی اسس التربیه الدینیه. وقد اعتمدنا فی بحثنا هذا علی المنهج الوصفی التحلیلی الذی یرمی إلی تتبع الاحادیث المشتمله علی اوصاف الدنیا وجمعها، ثم تحلیل النصوص، وعرض نتائجها، وإبراز المعنی المراد منها، محاولین بذلک فهم کنه الدنیا واوصافها وتجلیاتها فی الحدیث النبوی. وقد افضی بحثنا إلی مجموعه من النتائج من اهمها: ان النبی المصطفی (ص) فی تعریفه بالدنیا ومقارنتها بالآخره ارتوی من ینبوع القرآن الکریم، وارتشف من نمیر الوحی، واعتمد علی ست استراتیجیات وحوافز للحث علی الآخره، وست استراتیجیات للنهی عن الدنیا ومغریاتها، وقدم صوره حیه کامله عن الدنیا التی اتصفت عنده بسرعه التقضی والزوال والغدر، ووصف المتکالبین علیها واللاهثین لها، کما وصف فضل الآخره وصفات الزهاد والطرق المودیه إلی الزهاده، وضروره التاهب للرحیل، وفی النهایه عبر عن تخوفه علی مصیر الاصحاب وانغماسهم فی الدنیا والانجرار وراءها، والحل الوحید فی المنظور النبوی لعلاج المادیه والدنیویه هو القناعه والاکتفاء بکفاف العیش وذکر الموت والتاهب له.کلیدواژگان: القرآن الکریم، الحدیث النبوی، الدنیا، الآخره
-
صفحات 157-187القرآن الکریم کتاب فی غایه الفصاحه والبلاغه والإعجاز، وهذا الکتاب مملوء بالاسالیب الجامعه والمانعه لبیان المعنی المنشود وإلقائه إلی ذهن المخاطب. المباغته تدل علی امر لم یحسبه الشخص وحدثت له دون انتظار وتوقع، فالمباغته وهی عمل الغرض منه استثمار غفله الغیر وذلک بتوجیه ضربه سریعه وقویه فی مکان وزمان معینین بحیث لا یتمکن المخاطب من اتخاذ ای رد فعل مضاد لإحباط الخطط. اخترنا فی هذا المقال موضوع «المباغته والمفاجئه» فی القرآن الکریم لنبحث عن الاسالیب والسیاقات التی نواجه ها فی شان المباغته والمفاجئه لنری لماذا اختلفت هذه الاسالیب، مبینین الاهداف والمقاصد والاغراض ودلاله کل کلمه من کلمات المباغته اللفظیه فی هذا الکتاب علی المنهج الوصفی- التحلیلی مستعینین بالمنهج الإحصائی. قمنا فی هذا المقال بتحلیل اصوات الفاظ المباغته اللفظیه التی قد ذکرت فی القرآن وهی "بغته" 13 مره، و«إذا» الفجائیه التی ذکرت فیه 47 مره، وواصلنا البحث بتحلیل الحروف والکلمات والتراکیب والآیات والسور التی جاء هذان اللفظان فی سیاقها لنری الاهداف والاغراض ودلالات کل من هذین اللفظین فی سیاقه الذی جاء فیه، وعدم مجیء احدهما فی موضع الآخر. واهم النتائج التی توصلنا إلیها هی: ان «بغته» استعملت فی معظم الآیات لبیان مباغته الکفار والمنافقین حین اخذهم العذاب خاصه عذاب الموت والهلاک وعذاب القیامه، لکن «إذا» استعملت فی معظم الآیات لبیان إعجاز الانبیاء ونکث عهد الکفار وإنکارهم لنعمات الله تعالی وشرکهم به. وکذلک یکون الغرض الاساسی فی الآیات الشامله للفظه «بغته» هو اعتبار الناس من القوم الظالمین ومصیرهم، ولکن الغرض الاساسی فی الآیات الشامله للفظه «إذا» هو ترهیب الناس من المعاصی وترغیبهم إلی عمل الخیر.کلیدواژگان: القرآن الکریم، الخطاب القرآنی، الاسلوبیه، الدلاله، المباغته، المفاجئه
-
صفحات 189-213بحسب ما هو معروف تبدا الآیه 24 من سوره النساء بالحدیث عن تحریم الزواج من النساء المحصنات ثم یستثنی من ذلک الزواج من الإماء، غیر ان المفسرین لم یتفقوا فی معنی الجزء الاول منها. یتبین من دراسه التفاسیر منذ بدایه الإسلام حتی الآن ان هناک خمسه آراء مختلفه حول هذه الآیه القرآنیه. تری هذه التفاسیر ان هذا الجزء من الآیه، کالآیه السابقه، یقصد تحریم الزواج من المتزوجات او الحرائر إلا الاسیرات او الإماء او المهاجرات او اقل من اربع زوجات. ومع ذلک، یمکن ملاحظه بعض إشکالیات فی هذه الآراء مثل الغموض فی الدلاله، والضعف فی الروایات المعتمده، ومعارضه بعض الآراء للروح العامه للتعالیم الإسلامیه، وما إلی ذلک. یهدف البحث الحالی بمنهجه الوصفی والتحلیلی، ومن خلال دراسه 210 تفاسیر متوفره فی برمجیات جامع التفاسیر (3) إلی عرض وتحلیل وجهات النظر المذکوره، بالاعتماد علی الادله النصیه المستمره والمتقطعه، واخیرا توصل إلی وجهه نظر جدیده ومغایره، وهی ان الواو فی بدایه الآیه لیست للعطف، بل هی استئنافیه، وهذه الآیه لیست استمرارا للتحریم المذکور فی الآیه السابقه، وإنما لها معنی مستقل. ومن جانب آخر، إن المحصنات هی النساء العفیفات، ولیس النساء المتزوجات، وتشمل جمله ﴿ما ملکت ایمانهم﴾ الإماء ایضا. وکذلک عباره ﴿والمحسنات من النساء إلا ما ملکت ایمانکم﴾ مبتدا، وجمله ﴿کتاب الله علیکم﴾ خبره، وکلاهما مرفوع. ولذلک، تشیر الآیه إلی الرجال لیتوجهوا إلی الزواج من النساء العفیفات من غیر الإماء. وبالطبع، إن الآیه التالیه خففت الحکم المذکور، واجازت للرجال، فی حاله عدم القدره المالیه، ان یتزوجوا من الخادمات المومنات.کلیدواژگان: القرآن، سوره النساء، الزواج الحلال، المراه العفیفه، الآیه 24 من سوره النساء
-
صفحات 215-242إن احد مجالات البحث فی النصوص معالجتها من حیث کونها منطوقه ام مکتوبه. وإن کون النص مکتوبا او منطوقا فی هذه الدراسه لا یعنی انه کتب او نطق، بل یعنی مدی تحرک النص نحو الانفصال عن بنود وقیود الزمن او المکان او المخاطب، وهو فی هذه الحاله یتجه نحو کونه مکتوبا وإن یبقی فی قید الزمن او المکان او المخاطب الاساسی، فذلک یعنی انه یمیل إلی کونه منطوقا. یسعی هذا البحث عبر الاعتماد علی المنهج الوصفی التحلیلی إلی تقدیم مکونات للتحدید کون النص مکتوبا مثل الاستخدام الاکثر لعناصر الزمن، والمکان، والمخاطب الخاص، والموضوع، والموقف الخاص، وضمائر الغیاب، وإحاله الکلام إلی ادله خارج النص، وکثره استخدامات البنی التصریحیه، والاسالیب الوصفیه والتعریفیه، والافعال التعبیریه والوعظیه للفهم الافضل للنص، ویحتاج فهمه الدقیق إلی التعرف علی لغه النص مکتوبه او منطوقه. کما ان خلق المفهوم لکل من الخطبه والخطابه وفصلهما من البعض فی هذه المقاله هو احد الاهداف الرئیسیه. وتظهر النتیجه ان الحالتین واللغتین تحکمان خطب نهج البلاغه وان حاله الخطبه الاولی ولغتها هی "الخطبه" او "المکتوبه" وذلک حسب المکونات المکتوبه المستخدمه فیها.کلیدواژگان: اللغه المکتوبه، مفهوم الخطبه، مفهوم الخطابه، الخطبه الاولی لنهج البلاغه
-
صفحات 243-269یعد الإنزیاح من مصطلحات النظریات النقدیه من قبل الشکلانیین الروسیین. وهذه العملیه إحدی طرق اثریه النص الادبی الذی یمکن ان نعده الخروج من اللغه القیاسیه والعادیه. ویعتقد لیتش اللغوی الإنجلیزی ان اثریه النص تنجز فی قسمین: «الإنزیاح» و«زیاده القاعده». وإنه عرف ثمانیه اقسام من الإنزیاح. قد بحثت هذه الدراسه الإنزیاح الإیقاعی والکتابی فی شعر نبیل یاسین الشاعر العراقی بالمنهج التوصیفی التحلیلی. ابدع الشعراء المعاصرون فی اللغه والمفاهیم الشعریه عبر الإتجاه الحداثی ونبیل یاسین واحد منهم. ونتائج الدراسه تشیر إلی ان الإنزیاح وزیاده القاعده ادیا إلی الاثریه فی اشعار نبیل یاسین. وقد تجلی الإنزیاح الإیقاعی فی إطار الإشباع والتشدید والسکون فی شعره. ویستطیع الشاعر إنتقال المفاهیم والمشاعر إلی المخاطب عبر إختیار خاص للکلمات بسبب مشابهتها وتناغمها الاکبر مع اجزاء الکلام الاخری. وطرق الإنزیاح الکتابی فی شعره هی: إستخدام الاشکال والفصل بین حروف الکلمات والتقطیع الکلامی وإستخدام علامه التنقیط وإستخدام علامه الکتابه فی امکنه غیر مناسبه وإستخدام الاعداد والإضافه. ولقد تمکن إیجاد علاقه مستمره بین الکلمات والمعنی عبر الإنزیاح الکتابی. وقد تجلی زیاده القاعده فی إطار تکرار الإسم والحرف والفعل والجمله والعبارات. وإستعمال الإنزیاح وزیاده القاعده فی شعره بهدف الاثریه وإنعکاس الازمات والظروف المتوتره فی العراق؛ لذلک تمتع من هذه العملیات من اجل الإبتکار فی بنیه اشعاره ولغتها وخلق معان جدیده.کلیدواژگان: التغریب، الاثریه، الإنزیاح الإیقاعی والکتابی، نبیل یاسین
-
صفحات 271-298یعد النقد السوسیولوجی من الطرق الفعاله لنقد النصوص الادبیه لاسیما الروایات. ویبحث فی هذا المنهج عن إستکشاف العلاقه بین بنیه الروایه ومحتواها بظروف وتحولات المجتمع والبیئه التی ولدت فیها، ویتم نقد ودراسه کیفیه الإنعکاس الفنی وصدی المجتمع فی العالم الخیالی والادبی. وتعتبر الروایه افضل جنس للدراسه السیاسیه والاجتماعیه لتاریخ البلدان المعاصر وهی فی الحقیقه التعبیر الفنی عن احداث البیئه الاجتماعیه. إن مناقشه بنیه العمل الادبی وإیجاد علاقته بمجمل الظروف الاجتماعیه للمجتمع الذی خلقت فیه الروایه فی تلک الفتره الزمنیه المحدده هو الهدف الاساسی للنقد الاجتماعی. وإن مولفی روایه «عالم بلا خرائط» فی العالم الخیالی لعملهما المشترک مع التمثیل الفنی لتفاصیل حربی 1948 و1967 وقد تعاملا بذکاء شدید مع سوسیولوجیه الناس فی عصرهم وفی نثرهم الإفتراضی والخیالی، قدما رویتهما النقدیه لقضایا العالم العربی الراهنه. و قد تناولت هذه الدراسه محتوی الروایه وعلاقتها المتبادله بالمجتمع اعتمادا علی المنهج الوصفی- التحلیلی وبالرجوع إلی نماذج غولدمان البنیوی وکشفت عن هیئه واضحه للرویه الکونیه للمولفین وتطبقها مع طبقتهم الاجتماعیه. ونتائج هذه الدراسه تشیر إلی ان المولفین فقد حاولا ترسیم قضایا ومشاکل عصرهم الکبری فی مکان عموریه الخیالی الذی لا یمکن رسمها فی ای خریطه جغرافیه بحسب الدلاله المجازیه لعنوان الروایه (عالم بلا خرائط) بحیث تصبح رمزا لکل مدن العالم العربی الهامه ویمکن تعمیم قضایاها السیاسیه والاجتماعیه التی هی مفیده للجمیع.کلیدواژگان: الروایه، النقد السوسیولوجی، عالم بلاخرائط، جبرا إبراهیم جبرا، عبدالرحمن منیف
-
Pages 1-26Abstract The metaphor's significance is extremely important in determining the meaning of the text which was mentioned, when a group of clues related to controlling that significance joins the meaning of the meaning according to what is required by the context, including understanding the text. Linguists believe that each word has a (central) significance, which is the common amount of the meaning that all people agree on, which is recorded in the dictionary. The lexical meaning is called, and besides this is a sign or marginal connotations, and those connotations differ in different individuals, cultures, ages, and symbolic significance They have - the use of its marginal connotations. The metaphor is an artistic way to enrich the significance and achieve expressive strength at the level of composition, and it is one of the best graphic means by which nature is guided to clarify the meaning because of the accuracy of the expression, so it gets the soul with pleasure and comfort. The writer uses metaphorical connotations to express words. This research aims to study the metaphorical significance of the opinions of Mr. Muhammad Baqir al-Sadr through its effects. The importance of research in the vision of Mr. Muhammad Baqir al-Sadr lies in the metaphor and the opinions of some scholars. The research addresses the relationship of originology with language science and the opinion of the martyr Al-Sadr about the truth and the metaphor, Where the research relied on the descriptive analytical approach. The result indicates that in the research (Metaphor), Al-Sadr discussed the opinion of Sakaki, and he directed his criticism to the basic idea of that opinion, which is the idea of (the prosecution), trying to refute it through his assumption, two references to the idea of (the prosecution) at Sakaki. - As a result- of the denial of the Sukaki Prosecutor and his idea in the metaphor, the study showed that he built on the ideas of his former imams of rhetoric- and in particular- Imam Al-Jarjani. The study indicated Al-Sadr's opinion on the interpretation of the origin of the metaphor, as it sees that the word acquires the validity of the significance of the (real and the metaphor) from the first place, but its indication of metaphor is a lesser and weaker than its significance to the true meaning. key words: truth, metaphor, principles, Muhammad Baqir al-Sadr, opinions. 1.Introduction The linguistic and rhetorical lesson knew patterns of studying truth and metaphor, and many ancients came to acknowledge the existence of true significance, and the metaphorical methods that branch out from it. What we seek - here - is to clarify the aspects of the linguistic lesson in metaphor as one of the main ways of conveying meaning, and the metaphorical significance is of great importance in determining the meaning of the text in which it appears. This is when a group of related clues combine to control that significance, so the meaning multiplies as required by the context and from it. Understanding the text. Linguists believe that each word has a (central) meaning, which is the common amount of meaning around which all people agree, and which is recorded in the dictionary and is called the lexical meaning. In addition to that, it has a marginal meaning or connotations, and these connotations differ according to individuals, cultures, and eras, and the metaphorical meaning. -For them - it is the use of its marginal connotations. Metaphor is an artistic means to enrich meaning and achieve expressive power at the level of composition. Materials & methods studying metaphor is one of the best illustrative means that nature guides us to clarify meaning and because of its accuracy in expression, so the soul gets pleasure and comfort through it. The writer uses metaphorical connotations to express words. This is a study of the linguistic efforts of one of the most important modern figures in the field of jurisprudence and its sources. He is Ayatollah Sayyed Muhammad Baqir al-Sadr, and his works deal with the sources of jurisprudence. This research aims to study the metaphorical significance in the views of Sayyed Muhammad Baqir al-Sadr (may God rest his soul) through his works. The importance of the research lies in the vision of Mr. Muhammad Baqir al-Sadr the metaphorical meaning and the opinions of some scholars. The research addresses the relationship of fundamentals to linguistics and the opinion of the martyr al-Sadr about truth and metaphor, as the research relied on the descriptive and analytical approach. Discussion & ResultThis research indicates that Sadr has criticized Sakkaki's opinion regarding the permissible and has based his criticism on its main idea, which is the claim, and has tried to disprove the two main foundations of Sakkaki's theory. analyzed and then pointed out the weak points and errors in them to reject Sakaki's claim and his idea of permissible as this study shows that Sakaki based this idea on the opinions of his predecessors among the leaders of rhetoric. - especially - provided by Jurjani. The following research clarifies Sadr's opinion in the interpretation of the origin of figurative meaning because he believes that the word acquires the validity of implying both meanings (truth and permissible) from the beginning, but its importance for permissible is in connection with the secondary meaning, i.e. a marker. Far from the real meaning; Because the figurative meaning emerges from the sum of two associations (connection with the word and association with the real meaning) and here, in addition to the permissible need for the context of the text, on the one hand, a descriptive approach has been followed to trace the linguistic-semantic phenomenon from the point of view of linguists. On the other hand, the phenomenon of language itself is examined as part of the work of infinitives. Finally, this research deals with Sadr's perspective to trace the methods followed by these researchers and their opinions to create serious knowledge of Sadr's performance and mastery in discussing and evaluating linguistic-semantic perspectives. Sadr's description of the theory is important for the present research.This theory can be added to the traditional theories of the language field. In light of his new linguistic theory, Sadr explains the origin of language and how sound is related to meaning in the field of semantics. to examine its basic, cognitive foundations and linguistic dimensions in the framework of modern linguistics. Therefore, this research is a comparative study that seeks to apply the theory of virtual meaning in the interpretation of meaning or semantics; Which emphasizes the first relationship between the word and the meaning of the word. One of the other achievements of this research is presenting different views of Sadr. With topics such as reality and imagination, association and equivalence, and functional words and their meanings, Arai Sadr deals with almost all aspects of language. It starts with the word and ends with the sentence, Sadr's efforts show the brilliance and innovation of this unique pioneer in this field, which can be related to his vision of unparalleled innovation in linguistics.Keywords: : Truth, Metaphor, Principles, Muhammad Baqir Al-Sadr, Opinions
-
Pages 27-55Social justice is considered a vital and controversial topic in the social and religious context, especially since the Holy Qur’an contains directives and principles related to social justice. This is based on the Qur’anic texts, the two interpretations of Al-Mizan, and the shades of the Qur’an. This research works to clarify the basic concepts and components of social justice and how to apply them according to religious texts. Its correct understanding is vital for society and the Islamic religion. Social justice is a vital issue in our societies, which plays a major role in achieving balance and justice among individuals. Through research on the concept and components of social justice and how to apply it according to Quranic interpretation, a deeper and more comprehensive understanding of this concept and how to apply it can be achieved. This research will follow an approach that combines the analysis of the Qur’anic texts with the conclusions of the two interpretations of Al-Mizan and in the shades of the Qur’an. The research reached results including: It became clear that studying social justice and its components from the Holy Qur’an is of great importance for understanding the principles of Islam. Social justice aims to achieve balance and equality in the distribution of resources and opportunities. Studying the Qur’an’s guidance on justice helps one live according to Islamic principles. The study of justice enhances understanding of the concepts of right and justice and how to apply them. It provides tools and methodologies to solve social problems and achieve change, supports the vision of an equal and just society, and promotes participation to achieve this. Keywords: The Qur’an, social justice, components, interpretation, balance, in the shadows of the Qur’an.IntroductionSocial justice is considered a vital and controversial topic in the social and religious context, especially since the Holy Qur’an contains directives and principles related to social justice. This is based on the Qur’anic texts, the two interpretations of Al-Mizan, and the shades of the Qur’an. This research works to clarify the basic concepts and components of social justice and how to apply them according to religious texts. Its correct understanding is vital for society and the Islamic religion. Social justice is a vital issue in our societies, which plays a major role in achieving balance and justice among individuals. Through research on the concept and components of social justice and how to apply it according to Quranic interpretation, a deeper and more comprehensive understanding of this concept and how to apply it can be achieved.MethodsThis research will follow an approach that combines the analysis of the Qur’anic texts with the conclusions of the two interpretations of Al-Mizan and in the shades of the Qur’an. The research reached results including: It became clear that studying social justice and its components from the Holy Qur’an is of great importance for understanding the principles of Islam. Social justice aims to achieve balance and equality in the distribution of resources and opportunities. Studying the Qur’an’s guidance on justice helps one live according to Islamic principles. The study of justice enhances understanding of the concepts of right and justice and how to apply them. It provides tools and methodologies to solve social problems and achieve change, supports the vision of an equal and just society, and promotes participation to achieve this.DiscussionThe advent of the Islamic law to achieve the goals and objectives and attract benefits and ward off corruptions and disasters in order to achieve happiness for all mankind in this world and the hereafter, and did not neglect the law to cover all aspects of people's lives, including the social and economic aspects. economic and social in Islamic societies, and when social justice is the great goal that Islam seeks to achieve, then all the methods and means that contribute to the realization of this goal are considered to be the realization of the public interest, which obliges the ruler or me to act on the researches, which is granted by the Islamic law. The leader of the command has wide discretionary powers to enable me to realize social justice in the way that is customary on the street. And respect for Islamic principles and values requires reference to the sources in every attempt to formulate Islamic solutions to the problems of development, dependence, and multiplicity that are experienced by Islamic countries. Therefore, the Qur'an, the Sunnah, and the consensus based on the ijtihad of the primary reference sources in the preparation of economic policies should be aimed at achieving the goals of economic and social development on the basis of social justice, the fair distribution of wealth, and the maintenance of the affairs of the people, and on the basis of the common good, unity, brotherhood, and solidarity. Justice has been the focus of philosophers and thinkers since ancient times and throughout different eras, as it is synonymous with the word truth, which is one of its manifestations, and justice is described in many ways, first of all, it is fairness, equality, and goodness, which is synonymous with injustice, and justice is the one that guarantees rights and honors, and without justice, these are destroyed. The rights are what make the human being live in the wisdom complex of the Law of Al-Ghab, and the idea of justice attracted the attention of many philosophers, starting with Socrates, Plato, and Aristotle, and ending with modern thinkers.Resultconclude from the above that the study of social justice and its elements and methods of adaptation based on the Qur'anic texts is of great importance, according to Tafsir al-Mizan and in the shadows of the Qur'an, a concept that aims to achieve balance and equality in society, where resources and opportunities are distributed fairly among all members of society, as considered by the Holy Qur'an. The holy book for Muslims and it contains justifications and principles for social justice. The study of these guidelines and applications helps individuals and communities to live according to the principles of Islam and its teachings, as well as the study of social justice enhances our understanding of the concept of truth and justice and how to achieve them in society. It encourages us to seek justice in all aspects of our lives, whether it is in dealing with others or in the distribution of resources and opportunities, as well as teaching social justice, how to establish stable and fair relationships between individuals and communities. Understanding the principles and values related to justice helps us to build healthy and balanced relationships and promote understanding and cooperation between people, and to solve social problems, where the study of social justice provides tools and methodologies to deal with social problems and unfair phenomena in society. Finding effective and sustainable solutions to build an equal community where social justice is promoted, vision of an equal and fair community, where all members enjoy equal opportunities and rights. The contribution of this study in enhancing community awareness and participation to achieve positive change.Keywords: The Qur’An, Social Justice, Components, Interpretation, Balance, In The Shadows Of The Qur’An
-
Pages 57-78Imagery or surology is one of the branches of comparative literature and studies the manifestations of imagery in literary works, including the image of the self and the other. The image is about a geographical environment, a historical event, a culture, customs, traditions, and different groups that have a symbolic language and linguistic characteristics. In the study of image, concepts and components such as stereotypes, bias, image, and representation are introduced. One of the theories in light of which we can study the image of the self and the other is the theory of Henri Pajou, the French visual artist, who believes that the image has three directions: the superior direction or positive distortion, the inferior direction or negative distortion, and the horizontal direction or neutrality. He is a great writer and poet who lived in Shizer region shortly before the crusades, and his book Al-Etibar presents a detailed and amazing image of different social and political classes and strata, including the image of the author himself and his family. , different tribes of Arabs, Fatimids, Ayyubids, Christian invaders and other groups. This research aims to investigate the duality of the self and the other in the Book of Al-Etibar through a descriptive-analytical method and based on the theory of surology, and to answer the basic question of what are the types of images of the self and the other and their examples in this book?Keywords: Comparative literature, surology, self and other, Osama bin Munqidh, Al-Etibar.IntroductionSurology is one of the most important subjects of literary research in the field of comparative literature. This science examines the image of oneself and others in literary works. The present study aims to examine the image of me and another in the book of Al-Etibar. This book is full of various religious, political, social and cultural knowledge. Osama's memoirs (1095-1188) were included in this book, a valuable message for future generations; And I played a long way in narrating many beautiful pictures and special sights of different countries, traditions, customs and living utensils, and shed light on the history of these countries. The book Al-Etibar contains a lot of political, geographical, historical, social, cultural and religious information, and therefore it is suitable for studying the image and manifestations of the self and the other in it. In this book, Ibn Munqidh presents a clear image of the different classes and groups by carefully looking at different angles of the social and political life of the people of his time. The importance of this research lies in the fact that it attempts to study the types of images in the book Al-Etibar and through it to identify Osama’s point of view and his portrayal of the groups and classes he talked about, because this book is considered one of the most important sources related to the issues and events associated with the Crusades and the power of Christians in Jerusalem and their injustice towards the different groups, as it also talked about their social, political and cultural behavior.Materials & methodsThis research was conducted using the descriptive analytical approach and by collecting the necessary information about the subject and analyzing it in light of Henri Pajou’s theory of the image.ResultsAfter studying the duality of self and other in the book Al-Etibar, we can come up with the followingresultsOsama described what he saw and heard in his travels and memories, without any favoritism towards any person or group. What distinguishes his presented images is frankness and expression of details; as he describes the events that took place in the Crusades in detail and talks about the different races and nationalities participating in these wars.The self models in the book Al-Etibar are the Muslim Arabs and the other models are the Christian Crusaders. When talking about each group, Osama tries to be neutral and present their news, events and customs as they are, and acts with integrity and honesty.Osama has adopted a fair position towards the crusader enemy and has had a realistic view far from contempt or bigotry in depicting their customs and character and morals. This approach made his travelogue have a lot of historical value and through it one can learn about the facts of this period of Muslim history and their resistance against the advance of the Crusaders.Keywords: Comparative Literature, Surology, Self, Other, Osama Bin Munqidh, Al-Etibar
-
Pages 79-104AbstractThe interaction between text and reader and the concept of the "spots of Indeterminacies "are among the essential topics in Wolfgang Iser's theory of "Aesthetics Responsive ". This theory seeks to pay attention to the reader's role in the reading process and formulate concepts that lead to increased interaction between the text and the reader. This study believes that the concepts proposed by Iser provide functional mechanisms for research in the text of the Qur'an and interpretive texts from a new perspective. Therefore, in the present study, we tried to study essential indeterminate spaces in Surah Al-Rahman and investigate how Angelika Neuwirth interacted with these spaces of Surah. The focus on Neuwirth in this study stems from her interpretive approach to the study of the Qur'an and her emphasis on considering Qur'anic chapters as literary pieces. The purpose of this study is to achieve a new approach to research in the textual structure of the Qur'an as well as interpretive texts and determine an indicator to identify the near and far interpretations of this precious text by using descriptive and analytical methods. In this regard, it was observed that Neuwirth, in her interpretive reading of this Surah, tries to fill in the blanks by using the topics discussed in the previous religious books and the results of her analysis of the poems of the pre-Islamic period.Keywords: Surah Al-Rahman, The spots of Indeterminacies, interaction between text and reader, Angelica Neuwirth.AbstractThe interaction between text and reader and the concept of the "spots of Indeterminacies "are among the essential topics in Wolfgang Iser's theory of "Aesthetics Responsive ". This theory seeks to pay attention to the reader's role in the reading process and formulate concepts that lead to increased interaction between the text and the reader. This study believes that the concepts proposed by Iser provide functional mechanisms for research in the text of the Qur'an and interpretive texts from a new perspective. Therefore, in the present study, we tried to study essential indeterminate spaces in Surah Al-Rahman and investigate how Angelika Neuwirth interacted with these spaces of Surah. The focus on Neuwirth in this study stems from her interpretive approach to the study of the Qur'an and her emphasis on considering Qur'anic chapters as literary pieces. The purpose of this study is to achieve a new approach to research in the textual structure of the Qur'an as well as interpretive texts and determine an indicator to identify the near and far interpretations of this precious text by using descriptive and analytical methods. In this regard, it was observed that Neuwirth, in her interpretive reading of this Surah, tries to fill in the blanks by using the topics discussed in the previous religious books and the results of her analysis of the poems of the pre-Islamic period.Keywords: Surah Al-Rahman, The spots of Indeterminacies, interaction between text and reader, Angelica Neuwirth.IntroductionThe purpose of this study is to achieve a new approach to research in the textual structure of the Qur'an and interpretive texts and determine an indicator to identify the near and far interpretations of this precious text and find out how Angelica Neuwirth dealt with the "spots of Indeterminacies" in Surat Al-Rahman. To answer this question, we rely on Roman Ingarden's (1970-1893) phenomenological philosophy, as well as Wolfgang Iser's (1926-2007) aesthetic response theory, which attempted to delve into the fundamental dilemma of the search for the interaction between the text and the reader. The significance of this study arises from becoming familiar with contemporary theories that raise new issues about the Qur'anic text and exegetical texts that lead to the completeness of our understanding of the Qur'an and for the interpretive recipients of this text.The reason for this study's focus on Neuwirth is that she uses the surah as a basic unit rather than a phrase, verse, or syllable while studying the Qur'an. And she feels that the surah was intended to be a unit of informing and receiving from the start, thus the verse should not be stated without considering its context. A serious literary study of the Qur'an, she believes, requires a concentration on the surah as a whole. In her studies, Neuwirth emphasized receiving the Qur'anic surahs as a literary unit, and she believes that the surahs must be understood as the intended literary units.Materials & MethodsThe interaction between text and the reader and the concept of the "spots of Indeterminacies "are among the essential topics in Wolfgang Iser's theory of "Aesthetics Response ". This theory seeks to pay attention to the reader's role in the reading process and formulate concepts that lead to increased interaction between the text and the reader.Wolfgang Iser concentrates his research on literary works and explains what causes the text and the reader's interaction. According to Iser, the structure of a literary text is full of empty spots, and these spots, as well as the blanks and gaps, are the most crucial component of the distinction between a literary and non-literary text.These spots in the text create the "spots of Indeterminacies ", allowing the reader to participate. These spots, according to Iser, provide a foundation for communication and a motivator for interaction. Communication begins when the reader fills in the blanks. As a result, as Iser puts it, the reader's purpose in his interaction with the text should be to fill in the empty spots. This process is subject to a wide range of variables: personal experiences, moods, and a variety of other things may all have an impact on how the reader completes it.Iser believes that the reader's reaction to the text reflects his mood. The reader is pushed to divulge aspects of himself in this process, and these ambiguous spots prompt the recipient to use his brain and mind to solve mysteries; nevertheless, unless the recipient or reader is experienced and creative, achieving this level may not be possible. So this study believes that the concepts proposed by Iser provide functional mechanisms for research in the text of the Qur'an and interpretive texts from a new perspective.Discussion & ResultIn the present study, we tried to study essential Spots of indeterminacies in Surah "Al-Rahman" and investigate how Angelika Neuwirth interacted with these spots of Surah. In one of her papers, titled "Paradise as a Qur'anic Discourse," she devotes an in-depth examination of this surah (2017). She performs interpretation in this article, which is based on the interpretation of the phenomena of "paradise" in a few Qur'anic surahs, particularly Surat al-Rahman. As mentioned earlier, from Iser's point of view, interactivity occurs when the reader fills in the blanks in the text. Two concerns arise in this context: the level of the reader's freedom to fill in the blanks and the ability to discriminate between concretizations near and far from the text. The idea of consistency must be followed when it comes to the reader's freedom. The reader's concretizations must be made within the context of the text's coherence and general structure. To establish which concretizations are near to the text, we found that those recovered from the surah's context are closer to it than other concretizations, and those inferred from the context of other surahs are closer to it than those retrieved from other preceding texts.ConclusionWhen it comes to Neuwirth's concretizations when analyzing the exegesis of Surat al-Rahman, the fundamental flaw in her interpretation is that she tries to fill in the gaps with material from previous religious texts and, on top of that, she employs the results of her pre-Islamic poem analyses. Using pre-Islamic poetry to concretize the objects is not an issue but Neuwirth's eclectic approach exacerbates the situation; She uses pre-Islamic poetry to concertize the surah at points, but she also rejects pre-Islamic poetry and uses a different concretization at other times. All of these concretizations serve Neuwirth's goal of providing a cultural translation of the Qur'an that meets the needs of today's reader and recipient.Keywords: : Surah Al-Rahman, The Spots Of Indeterminacies, Interaction Between Text, Reader, Angelica Neuwirth
-
Pages 105-130The deployment of religious heritage in the sorradors poem has enjoyed High frequency. He has applied religious heritage in three areas: degraded civilizations- prophet's Stories- The prophet's ghosts and wars by centered of The holy quran that it show Mastery and acquaintance the The poet on the culture and celigious background. The borrowing from religious heritage has forgiven cryptic style to sorradors poem that has done its deep understanding hard except for audience that are familiar with islamic- koranic culture. this research intend so with help style of descriptive and analytical to analytical review of sorradors mods and check out borrowing of the poet from the Holy Quran in the fields mentioned. The most important achievements of this research it is the sorrador with use of rhetorical techniques including: metaphor- trope- mention- metonymy- submit the proposition and etc used the religious- koranic heritage to compose mods and have given quranic color and smell to his poems. Poet's approach to religious heritage it is important for this reason that in his days approach of correcting and unrestrained is ruling on poetry poems. therefore can considered his poem indicator example committed to religious poetry.Keywords: Religious Approach; The lost nations; Prophecy story; Prophet's wars; sarrador.IntroductionReligious, literary and cultural heritage forms an important part of the culture of nations and inspires poets and literates. The use of religious heritage in literature gives the literature a genuine color and enamel. And it has a profound and profound impact on the audience. This is because the use of religious and historical mysteries by poets makes readers of literary works a more lasting connection with literature. It can be said that poets use religious heritage as a technique to link past and present and express feelings and thoughts inspired by previous generations. Poets and scribes have used religious heritage throughout the ages and generations to enrich their poetry and literary works. Religious heritage has a mysterious, mystical feature. Sometimes it is not easy for readers to understand unless the unveiling of its secrets is removed and the main purpose of the code is revealed. In this regard, "Sarrador" has widely used religious heritage in his poems and gave his poems a religious color. About 70% of the poems of this poet are eulogized and the rest are on topics. Other such as requiem and satire and bragging and descriptions are dedicated. The poet's extensive use of religious heritage on the one hand, on the one hand, shows his great knowledge of Islamic history and on the other hand, his commitment to religious symbols in that environment full of lewdness and promiscuity. "Sarrador" was one of the poets in Bar, and was associated with the kings and rulers and elders of the Abbasid government, and naturally witnessed their unchaste and sinful behaviors. And since "Sarrador" was a devout poet and committed to religion, he decided to be inspired by the teachings of the Holy Quran and the stories of the prophets such as Joseph and Elijah and Yunus and Saleh and ... In the same way, the life of the nations and civilizations that perished because of their sins, such as the people of 'Ad, Thamud, Gog and Magog, should correct the ugly behavior and behavior contrary to the religion and morals of the Abbasid statesmen. For this reason, Ulbriz's poems are among the Qur'anic themes and stories of the prophets and previous nations.Materials and MethodsIn this article, a descriptive-analytical method with historical quotation of events and analysis of some historical facts of the early Islam, the life of prophets and the literary and rhetorical techniques used in poet's poems are discussed. Research questions: This Research seeks to find answers to the following questions:What are the most important religious and historical themes that the poet has used in his poetry?What are the most important literary techniques and techniques that the poet has used in his poetry?How did the poet use intertextual technique and its types in his poems?Research hypothesis: The most important hypothesis of this research is that the main approach of "Sarrador" in his poems is religious approach. And in this regard, the poet has used various literary and rhetorical techniques such as intertextuality, adaptation, metaphor, and allusion to express his intentions.Importance of Research:This article introduces an obscure and unknown poet who is committed and committed to religious values (at least in his poems). A poet who has used religious themes and stories of prophets and the lives of previous nations and brought poems with a Quranic flavor. While many of his contemporary poets, especially poets in the bar usually have and Their pleasures and their mammuhans have been portrayed.The deployment of religious heritage in the sarradors poem has enjoyed High frequency. He has applied religious heritage in three areas: degraded civilizations- prophet's Stories- The prophet's ghosts and wars by centered of The holy quran that it show Mastery and acquaintance the The poet on the culture and celigious background. The borrowing from religious heritage has forgiven cryptic style to sorradors poem that has done its deep understanding hard except for audience that are familiar with islamic- koranic culture. this research intend so with help style of descriptive and analytical to analytical review of sarradors mods and check out borrowing of the poet from the Holy Quran in the fields mentioned. The most important achievements of this research it is the sarrador with use of rhetorical techniques including: metaphor- trope- mention- metonymy- submit the proposition and etc used the religious- koranic heritage to compose mods and have given quranic color and smell to his poems. Poet's approach to religious heritage it is important for this reason that in his days approach of correcting and unrestrained is ruling on poetry poems. therefore can considered his poem indicator example committed to religious poetry.The most important findings of this research are: The poet is inspired by the religious heritage in general and the Qur'an and the stories of the prophets and their nations in particular.He has placed religious themes in the service of poetry topics including eulogy.The poet has used many literary techniques and techniques in his eulogies, including adaptation, intertextuality, metaphor, and allusion.Keywords: Religious Approach, The Lost Nations, Prophecy Story, Prophet's Wars, Sarrador
-
Pages 131-155AbstractThe world and its manifestations occupy a large space in the Prophet’s hadith, and the Messenger of God (may God bless him and grant him peace) painted its image in various ways, and used different strategies and approaches to forbid Muslims from the temptations and charms of the world and encourage them to the bliss of the hereafter. Therefore, we decided that the focus of our research should be the world and its manifestations in the Prophet’s hadith, as it is a fertile field with scientific material that needs someone to dig into it and explore its depths, and the Sunnah of the Prophet is indispensable for knowing the religion of God and its purposes. Through this research, we aim to achieve several things, including introducing the Prophet’s methods and strategies for forbidding the temptations and desires of this world, and his methods for encouraging the bliss of the Hereafter, in addition to highlighting the great role of the Prophet’s Sunnah in presenting a complete picture of the world and establishing a society on the foundations of religious education Yes. In this research, we have relied on the inductive approach by tracing the hadiths containing descriptions of the world and collecting them, then the analytical approach by analyzing the texts, presenting their results, and highlighting the intended meaning of them, thus trying to understand the essence of the world, its descriptions, and its manifestations in the Prophetic hadith. Our research has yielded a set of results, the most important of which are: In his definition of this world and its comparison with the afterlife, he drank from the source of the Holy Qur’an, drew from the light of revelation, and relied on six strategies and incentives to encourage the afterlife, and six strategies to forbid this world and its temptations. He provided a picture A complete statement about the world, which for him was characterized by rapid destruction, disappearance, and treachery. He described those who relied on it and those who yearned for it. He also described the virtue of the afterlife, the qualities of asceticism, the paths leading to asceticism, and the necessity of preparing for departure. In the end, he expressed his fear for the fate of his companions and their immersion in this world and the world Rar is behind her, and the only solution In the prophetic perspective, the cure for materialism and worldliness is contentment, contentment with a bare minimum, and remembrance of death and preparation for it.Keywords: The Holy Qur’an, the Prophet’s Hadith, this world, the afterlife.introductionThis world and the hereafter are topics that have always been of interest to various religions, including Islam. Consequently, the topic of this world and the hereafter has occupied a large space in the Prophetic hadith and was present in the pure Sunnah in a way that deserves to be placed in the spotlight so that we may perceive the characteristics of this world and the hereafter in the Messenger of God (PBUH). Therefore, we decided that the focus of our research would be the manifestations of the world in the Prophetic Hadith, and knowing how he dealt with it, and the strategies and methods he relied on to prohibit immersion in the world and struggle for it, and to urge the afterlife and explain its virtue compared to the world. The aim of this research is to explain the most important characteristics of this world and the hereafter from the prophetic perspective and his guidance for knowing them and the correct Islamic position towards them. In this regard, we have tried to rely on the correct sources and reliable hadith books, cited by Shiites and Sunnis. It is worth noting that there is no single source in which the hadiths of the Prophet (PBUH) in this world and the hereafter have been collected; therefore, the hadiths were collected from different sources. The importance of choosing this topic lies in several reasons, including that it looks for one of the most important topics that the pure prophetic Sunnah was interested in, and the need of the nation today to understand the noble hadith with a sound understanding from all aspects. We know that the position of the Noble Prophet (PBUH) on the world and its people is extremely important and his approach is the most correct approach in building thought, as he does not speak from his own desires at all and his words are derived from the source of revelation and the fountain of the Noble Qur’an.The problem of the current research is summarized in the following questions:What are the most important descriptions of the world in the prophetic perspective?What are the strategies and approaches that the Messenger of God (PBUH) followed to prohibit immersion in the world?What are the strategies and approaches that the Messenger of God (PBUH) followed to encourage the Hereafter?Materials & methodsDue to the nature of the research, the inductive and analytical method was adopted, which is based on inducting and analyzing texts, presenting their results, and highlighting their intended meaning.Discussion & ResultsAfter this scientific tour on the subject of the world and its manifestations in the Prophetic Hadith, we can come out with the followingresultsThe Messenger of Allah (PBUH) presented a complete and vivid picture of the world, and the most important thing that distinguishes the world in his view is the speed of its passing, its change, and its treachery. Therefore, he asks man not to depend on the world in any way, and not to replace the hereafter with the world and never abandon it, and to exert his effort to provide for the hereafter, and to take the world as a passage that leads him to the eternal station, which is the bliss of Paradise. And in order to call people not to indulge in the world and at the same time not to neglect the hereafter, and to achieve a balance between the two matters, he adopted strategies and approaches that are divided in this article into two parts: the prophetic approach in forbidding indulgence in the world, and the prophetic approach in urging the hereafter. These strategies have been classified into six approaches to forbidding materialism and worldliness and six approaches to urging the Hereafter and preparing for it.ConclusionThe Prophet (PBUH) gave great importance to mentioning death, so much so that the necessity of preparing for it was placed in third place after the call to divine piety and the certainty of the transience of this world. Therefore, the Muslim should prepare for death and not cling to this world as if it did not exist and as if the Hereafter was always waiting for him. He should lighten his load, as there is a difficult and rugged road ahead of him that only those whose load is light can walk safely.Keywords: The Holy Qur&Rsquo, An, The Prophet&Rsquo, S Hadith, This World, The Afterlife
-
Pages 157-187The Noble Qur’an is a book of extremely eloquence, rhetoric and miracles, and this book is filled with comprehensive and preventative methods to clarify the desired meaning and deliver it to the addressee’s minds. Surprise refers to an event that a person did not think and happened to him unexpectedly. Therefore, Surprise is an action whose purpose is to utilize the negligence of others by directing a quick and strong strike at a specific place and time so that the addressee does not have a chance to thwart the plans or counteract. In this article, we chose the topic of “surprise” in the Noble Qur’an to study the methods and contexts that we encounter regarding surprise, to see why these methods are differed, clarifying the goals and purposes of objectives each word related to surprise in this book by the descriptive-analytical method and by using the statistical method.In this article, we analyzed the sounds of the words of the surprise mentioned in the Qur’an, including “baghta” 13 times, and the sudden “iidha” mentioned 47 times, and we continued the research by analyzing the letters, words, structures, verses and surahs that these two words came in their context to see the goals, purposes and connotations each of these two words is in the context in which it came, and to explore why one of them does not alternate another one. The most important achieved results are that “baghta” was used in most verses to explain the surprise of the infidels and hypocrites when the torment seized them, especially the torment of death and doom and the torment of resurrection, but “iidha” was used in most of the verses to explain the miracles of the prophets and the breaking of the covenant of the infidels and their denial of the blessings of God Almighty and their heresy. Likewise, the main purpose to use the term “baghta” in the verses is to advise people to watch and learn from the ungrateful and oppressive people and their fate, but the main purpose in the verses contained the term “iidha” is to intimidate people from sin and encourage them to do good.Key words: The Noble Qur’an, the Qur’anic discourse, stylistics, indication, surprise.IntroductionIn this study, we want to analyze the verses about surprise with “iidha” and surprise with “baghta” in the Holy Qur’an so that we can obtain the meanings inherent in each word and its style and compare the extent to which these meanings differ according to the addressee to whom the surprise with “iidha” and surprise with “baghta” came.Materials &MethodsIn this article, the authors have analyzed the topic of the article with a descriptive and analytical method, and while examining its fine points in the Holy Quran, they have used other sources in Arabic literature, including grammar, rhetorical and commentary books, to achieve the desired results. So we followed the stylistic approach, which is an approach that seeks to reveal the levels of the text and its connotations. The stylistic approach makes language a building for its study and creates a deep vision of the text. The research is a stylistic study of the Qur’anic verses that comprehensively surprise, and the research tool is extrapolating the interpretation of the Qur’anic verses related to the topic.Discussion &ResultWhat caught our attention in this topic is the multiplicity of methods of surprise with “iidha” and surprise with “baghta” in the Holy Qur’an and the words and expressions that suggest the meaning of surprise with tow words in this book, so that it makes the recipient think about the reasons that led to the use of each of these words in certain methods within specific speeches and the use of others within specific methods and speeches.We assume that in the Holy Qur’an, surprise with “iidha” and surprise with “baghta” came, so that each of them employs specific purposes. Surprise with “baghta” as if it indicates special surprises such as torment, destruction, and resurrection, but surprise with “iidha” as if it indicates a broader field and circle of matters, and it refers to earthly and hereafter actions, whether good or evil.“baghta” and “iidha” have a common meaning in explaining the meaning of surprise, but they differ in some ways in the Holy Qur’an.The substance and derivations of surprise with “almubaghata” are not mentioned in the Holy Qur’an except the word “baghta” as it is mentioned 13 times in the accusative case in each of the verses in which it is mentioned. The linguistic meaning of the word “baghta” according to what has been said in linguistic dictionaries and interpretation books, is confronting something all at once and without an apparent introduction, meaning that surprise has precedents but the person being surprised does not realize them.The surprise with “baghta” mentioned in the Holy Qur’an aims to explain a special type of surprise, meaning that surprise with “baghta” is a special type of surprise, which are those events and incidents that lead to the suppression of the polytheists and infidels who do not back down from their temptation until the moment of death, when the torment of death or the hour of death comes to them and their God takes them. Because of their evil deeds, they find no escape, and then they seek help from their God, but they find no helper or seeker of help due to their clamor.Surprise with “baghta” in the Holy Qur’an is general in terms of mentioning the attestation, because the attestation of this word is the infidels, the oppressors and others, but in terms of its inclusion of various topics it is specific because it came only to clarify and mention the torment that comes to this class and not others. As for surprise with “iidha”, unlike surprise with “baghta”, it is specific when credibility is mentioned, but it is general in all topics. In terms of their occurrence, surprise with “baghta” occurs suddenly, without delay or deliberation, but surprise with “iidha”, occurs in different situations. It can be without a deadline or wait, or it can be achieved as a consequence of the action that preceded it.Keywords: The Noble Qur’An, The Qur’Anic Discourse, Stylistics, Indication, Surprise
-
Pages 189-213According 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.IntroductionVerse 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 &methodBecause 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.DiscussionThe 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.ResultThe 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.Keywords: Quran, Surah Nisa, Lawful Marriage, Chaste Woman, Verse 24 Of Surah Nisa
-
Pages 215-242AbstractOne of the fields of research in texts is the investigation of whether they are spoken or written, which is of great importance in contemporary language studies. Saussure proposed the distinction between language and speech based on the distinction between language ability and action, and the category of writing was a consequence of that distinction. In the definition and usefulness of the distinction between speech and writing, it can be said that speech or orality is most related to a time, a place, an audience and a special situation; because writing is more stable than speech and speech is more dynamic than writing. Spoken and written texts have different linguistic components that show themselves in all the verbal and semantic areas of the language, including sounds, words, structures, clauses and structures.IntroductionThe verbal and semantic layer of the language in the oral and written language has rhetorical and stylistic implications, the structures governing them can be examined to determine the general nature of each of them based on what principles; Because the meaning, message, and rhetoric are different in speech and writing, and the structures and styles chosen for the (oral) word, naturally, may not be the same as the structures and styles chosen for the (written) book; Because the conditions, environment and context of the sentence require the use of verbal and semantic structures that are suitable for the situation and the environment. Therefore, the longer a text remains in the space in which it was formed, the more suitable the term oral or speech is, that is, it is a text that is dominated by temporal elements, spatial elements, the audience and the subject; Therefore, when its language has speech characteristics, it requires its own method of understanding and interpretation, and in order to read it, it is necessary to pay attention to what time and place it was said and who was the addressee. On the other hand, the same conditions and context may not exist during the production of written text, which means that the written text has become a text that has a large audience and can be read at different times and places.Materials & methodsSpeech and writing have their own components. Among the components of speech and writing, some are even common between the two. Written or spoken text in this review does not mean that it is commonly written or spoken, but it means how far the text has moved towards breaking from the clauses of time, place or the primary audience, which in this case, towards writing. It moves and to what extent it remains in the clause of time, place or the primary audience that tends to speech.DiscussionThis research seeks to present writing components such as the most inclusion of time elements, place, special audience, subject and situation, pronouns of absence, referencing speech to extratextual evidence, multiplicity of functions of explicit structures, descriptive and defining structures and styles, preaching expressive actions for better understanding. It is a text that is necessary for its accurate understanding to be familiar with the language of the text in terms of speaking or writing, also separating the two concepts of "sermon" and "speech" in this text is one of the main goals, that is, sermon (equivalent to writing) and speech (equivalent to speech) ) is. In other words, some sermons have a written form and some of them have an oral form, that is, a part of the sermons in which the least elements of time, place and special situation have occurred, as "sermon" and another category of sermons that have the most The entry of the mentioned elements happened in it, they are referred to as "speech" in this text; Therefore, the conceptualization of "sermon" and "sermon" is done in the present research. Another goal is to analyze the written component of the first sermon of Nahj al-Balagha, the style of using verbal and semantic linguistic elements in it, and to introduce another manifestation of the linguistic rhetoric of Nahj al-Balagha that exists in its written language in order to predict a theory or a method that shows better understanding. How is the structure and content of the sermons possible so that an appropriate interpretation method can be adopted.ResultThe result shows that according to the function and the presence of the most written components in the first sermon of Nahj al-Balagha, the title "Sermon" can be conceptualized and applied to the first sermon as opposed to "Khataba" which is more compatible with spoken language. The use of this title is because it was said that "speech" can also be conceptualized with the largest inclusion of spoken language components in the sermon of Nahj al-Balagha in contrast to its written language; Also, in this research, it was found that one of the foundations of a better understanding of the text is actually an accurate understanding of its language in terms of speaking or writing, and the result is also telling that two statuses and two languages govern the part of sermons of Nahj al-Balagha, and the status and language of the first sermon, "Sermon" or "writing" is considered instead of "speech" or "speech" and this may be a speech or a speech in other sermons.Keywords: Written Language, Khutbah Category, Khitafeh Category, First Khutba Of Nahj Al-Balagha
-
Pages 243-269AbstractDeviation is one of the expressions in the view of Russian formalists. This approach is one of the ways to foregrounding in a litereay text. This can be considered as a leviol from the the stsndard language. The English linguist Leech believes that foregrounding is achieved through two types of deviation and extra regularity. He has divded deviation in to eight types. The peresent reaserch has studied phonologic and written deviation by descriptive - analytical method in the poems of the Iraqi poet Nabil Yasin. Contemporary Poets innovoted in language and poetic concepts with the trend of modernism and Nabil Yasin is one of them. The results of the research indicate that the deviation and extra regularity caused the foregrounding in Nabil Yasin’s poem. Phonetic deviation has been manifested in the form of saturation, gemination and relief in his poem. He has conveied thoughts and feeling to audience in more tavorable way thrugh a special selection of words, due to their similarity and consistency with of the poem. The methods of written deviation in his poems are: Using shapes, separation, the letters of the words, use the punctuation marks, applying punctuation marks in the wrong place, applying numbers and addition. He has been able to establish between words and meaning by written deviation. The exrra regularity is manifested in the form of repetition of nauns, adjective, verbs, sentences and phrases. Deviation and extra regularity are applyied in his poem in order to foregrounding, reflection of crises and unsettled conditions in Iraq. Therefore, he used deviation inorder to innovate in the structure, language of his poetry and creation of new meaning.Keywords: Defamiliarization, Foregrounding, Phonologic and written deviation, Nabil Yasin.IntroductionDeviation is one of the expressions in the view of Russian formalists. This approach is one of the ways to foregrounding in a literary text. This can be considered as a leviol from the the stsndard language. Deviation is a result of an approach that occurse in words and is created by the creativity of the poet in the use of unusual words. It causes the language unfamilar and unknown to the audience, makes him think and adds his enjoyment of the text. The English linguist Leech believes that foregrounding is achieved through two types of deviation and extra regularity. He has divided deviation in to eight types. Informing the audeience about the causes and highlight maker factors and analysis of the phonologic and written deviation and also investigation of Nabil Yasin’s motivations for using diviation in his poem is one of the goals of this research. According to the carried out studies sofar, no research has been done on deviation from the norm in Nabil Yasin’s poetry. This research aims to answer the following questions:What are the elements of the phonologic deviation in Nabil Yasin’s poems?What methods of the written of deviation has used Nabil Yasin’s in his poems?What are the most important motivations of the poet to use deviation in his poems.Marerials andMethodsThe peresent reaserch has studied phonologic and written deviation by descriptive - analytical method and based on Leech’s veiw in the poems of the Iraqi poet Nabil Yasin.Discussion andResultThe 20th in Arab countries, especially in in Iraq, can be considered the century of awakening and intellectual vigilance because many Iraqi poets fought against colonialism and tyranny, and their poems reflected political and social events. Contemporary Poets innovoted in language and poetic concepts with the trend of modernism and Nabil Yasin is one of them. In addition to being outstanding in terms of poetic concepts, the poems of this poet are innovative in terms of language and sharp poetic experssion. He has succeded in field of the musical distinguishes his language by using of phonological deviation. so, in addition to perfecting and the musical effect of his poetry, he has helped to make the more pleasing to the audience. Nabil with special skill has created connection between the meaning, form and structure of the poem and also composes literary poems with special meaning, structure and consequently lead to defamiliarezation. Phonetic deviation is ignoring the phonetic rules in language and using a form that is not common phoneticaly in the standard language. The poet experesses an unfamilar concept or idea in an appearance that is cotrary to the habit by means of written deviation, which may come to mind later than the concept itself. One of the most important goals of written deviation is visualizing poetry. In additon to words, this type of poetry takes help from the facilities and factors related to visual arts and draw a special image or shape in the audience’s mind by avoiding norms in the writing method.ConclusionThe results of the research indicate that the deviation and extra regularity caused the foregrounding in Nabil Yasin’s poem. Phonetic deviation has been manifested in the form of saturation, gemination and relief in his poem. He has conveied thoughts and feeling to audience in more tavorable way thrugh a special selection of words, due to their similarity and consistency with of the poem. The use of phonetic deviation in Nabil Yasin’s poem can express the intensity and ultimate regret arising from the poet’s inner state and his sadness and his dissatisfaction with the current situation in his country. The methods of written deviation in his poems are: Using shapes, separation, the letters of the words, use the punctuation marks, applying punctuation marks in the wrong place, applying numbers and addition. He has been able to establish between words and meaning by written deviation. The exra regularity is one of the foregrounding methods in literar language. The rules are added to the standard language in this approach which casues foregrounding in the structure and literary language of the poem. The exra regularity means that a lot of balance and this method is created throuh verbal repitition. Repitition causes foregrounding, emphasizing and creating more beauty and music in poetry. The exrra regularity is manifested in the form of repetition of nouns, adjective, verbs, sentences and phrases. He has used the factor repetition in artistic way for the staleness of mental and social suffering and phonetic balance of words. Repitition in his poetry not limited in the musical elements, but if contributes to coherence and strenth of the poem’s structure. Deviation and extra regularity are applyied in his poem in order to foregrounding, reflection of crises and unsettled conditions in Iraq. Therefore, he used deviation inorder to innovate in the structure, language of his poetry and creation of new meaning.Keywords: Defamiliarization, Foregrounding, Phonologic, Written Deviation, Nabil Yasin
-
Pages 271-298AbstractSociological criticism is one of the effective methods for criticizing literary texts, especially novels. This approach seeks to explore the relationship between the structure of the novel and its content with the circumstances and transformations of society and the environment in which it was born, and the method of artistic reflection and echo of society in the fictional and literary world is criticized and studied. The novel is considered the best genre for the political and social study of the history of contemporary countries and is in fact the artistic expression of the events of the social environment. Discussing the structure of the literary work and finding its relationship with the overall social conditions of the society in which the novel was created in that specific time period is the main goal of social criticism. The authors of the novel "A World Without Maps" in the fictional world, due to their joint work with the artistic representation of the details of the wars of 1948 and 1967, dealt with the sociology of people in their time and in their hypothetical and fictional prose, presented their critical vision of the current issues of the Arab world. This study addressed the content of the novel and its mutual relationship with society based on the descriptive-analytical approach and by referring to Goldman's structural models and revealed a clear form of the authors' universal vision and its application with their social class. The results of this study indicate that the authors have tried to draw the major issues and problems of their age in the fictional place of Amouria, which cannot be drawn on any geographical map according to the metaphorical meaning of the title of the novel (A World Without Maps) so that it becomes a symbol for all the important cities of the Arab world and its political and social issues can be generalized and useful to all. Keywords: Novel, Sociological Criticism, A World Without Maps, Jabra Ibrahim Jabra, Abdul Rahman Munif, Goldman. IntroductionGoldman's structuralism: Perhaps modern sociology of literature is based on a basic assumption that literary creativity is a symbol of social life in all its different dimensions, and this assumption allows the researcher to perceive the features of literary effects and the features of societies in general by relying on the application of the dynamic structural approach, which was explained by (Lucien Goldman) in the studies he collected in his book (Dialectical Research), which includes in one of its first parts a chapter entitled (Dialectical Materialism and the History of Literature) and (The Concept of Expressive Structure in the History of Culture). There is a third study that is considered an application of the structural approach and its title is (Sexism and the Tragic Vision of the World).The individual alone cannot achieve a certain vision of the world, as this vision is achieved in many cases by a group of individuals with a certain connection to all the elements that constitute reality. Therefore, attempts to interpret literary works in light of the author's personal life, or to depict his private social environment, are futile attempts, given that the relationships that arise in the field of literary works, or rather the relationship between the individual and society, are complex relationships, such that they cannot be interpreted mechanically, nor can all the elements of interpretation known to the author's life be obtained. This attempt does not enable us to reach what is essential, that is, to discover the nature of the relationship between the literary work and the worldview related to some social classes. For this reason, we cannot pay attention to the intentions that afflict the author's conscience and have determined their type in constructing the artistic or literary work. Since the relationship is close between the individual, society and culture, and this relationship is not achieved in the field of abstract thought, but can be clearly achieved in the field of literary or artistic work, that is, it can be achieved at the cultural level of these three poles (culture, individual, society) Materials & methods Lucien Goldman finds that talking about the issue of the relationship between the individual and the work, imposes on us to distinguish between the personal role of the blog writer, and the function of his individual behavior on the one hand, and the philosophical or literary content on the other hand, as the objective function of the individual behavior of the author is in fact nothing but his role. The researcher in this field does not aim to discover the role of the writer or his behavior, but rather aims to discover the meanings or connotations contained in the work itself. The literary work has its own internal logic, this is the essential field to which the researcher directs his attention. So what is the method that should be applied? (Lucien Goldman) answers that it is the structural approach, as it is more suitable for highlighting the internal coherence of the literary work, and in his opinion, it is usually characterized by the presence of a set of necessary relationships consisting of the elements of form and content. Studies that attempt to research some elements of the work without considering the other elements that form its parts, fragment the unity of its structure and distance the researcher from discovering its objective connotations, as each element has a function directly related to the structure with overall connotations.The main questions of this article based on its central topic and according to the aforementioned interpretations are the following:1- To what extent were Jabra and Munif able to highlight the problems of Arab societies and their social and political disturbances in the novel using their literary and narrative abilities and taking a useful step towards improving the conditions of society?2- What is the universal vision inherent in the novel "A World Without Maps" and how can this universal vision be described as a coherent whole in relation to one of the social groups? Discussion & ResultAs for the literary genre of the novel, it is more related to society and its formation, and it is basically a protest against bourgeois society. The emergence of the novel in its modern sense is influenced by certain social circumstances, just as society is influenced by the novel and the ideas of novelists as well; the novel "A World Without Maps" is no exception to this rule. Its authors have tried to present an image of the turbulent period of Arab societies during the years 1948 to 1979 in the fictional and fabricated world of their works with a social theme. They dealt very intelligently with the sociology of people in their time. 2- The writers' insistence on committing to expressing social commitments is very clear, which could be their motivation for writing this work. They used different methods to return to the past, internal monologues, and the stream of consciousness style, and created a coherent and harmonious prose with the subject, and opened a new window before the reader's eyes and made their vision of world issues prominent. Aladdin is the narrator and the main character of the novel and he is the same problematic hero (the problematic man) who cannot be indifferent to cruelty. He pointed out this importance in Goldman's structural method of analyzing the text as much as he could. ConclusionThe results of this study indicate that the authors have tried to draw the major issues and problems of their age in the fictional place of Amouria, which cannot be drawn on any geographical map according to the metaphorical meaning of the title of the novel (A World Without Maps) so that it becomes a symbol for all the important cities of the Arab world and its political and social issues can be generalized and useful to all.Keywords: Novel, Sociological Criticism, A World Without Maps, Jabra Ibrahim Jabra, Abdul Rahman Munif