مجله زبان و ادبیات عربی
سال سوم شماره 2 (پیاپی 5، پاییز و زمستان 1390)

Description of the nature in Arab literature of Jáhilyya (Bedouin) was a salient aspect of its artistic and rhetorical manner. Moreover after Muslems dispersion in other occupied territories, description of the landscapes suited more to the taste of Arabs. Though Sheb Bawwan (the Vale of Bawwán) has remained unknown in history and literature of Iran, it has been more well-known and memorable in Arabic writings as one of the four earthly paradises of the Muslems. The visitor's descriptions of the Vale of Bawwán declare the reputation of this ancient pass among Muslem geographers and tourists, and likewise beauties of the vale, as a literary subject, motivated and inspired several men of letters of Arabs. In this article referring to Arab's literary subjectivity, we will psychoanalyze the whole images relating to natural and geographical elements of Bawwán vale which are described by imagery tropes and dream mechanisms. By this imaginary and dream we aim to find an appropriate psychological answer for Arab's unilateral literary attitude towards the subject.

Fable and myths- as one of the foundations of ancient heritage-have found a valuable function in modern poetry, and various literary techniques have been created to use them in a richer field. Modern Arab poets utilize these myths to raise the level of their own personal poetic experience to a humanistic level. They create a new implication out of mythical personality, identical to their own experience. To give a profound impression to their poetry they use the most effective literary techniques, from which the mask is the most efficient one. Mask of Tammuz is one of the most frequent ones in modern Arabic poetry and Badr Shaker al-Sayyab is considered one of the pioneers in this field. He believes in the idea of death, renewal and resurrection. He applies Tammuz fable to his poetic experiences in different literary ways, e.g. invocation, inspiration and mask processing. The following issues will be discussed in this paper regarding the usage of Tammuz mask in his poetry:- Tammuz mask and the replacement of goddess (Isther (for Sayyab's beloved Wafigha - Combining of Tammuz mask with other similar fables or mythical personalities (poly phony) - Tammuz love for (Isther) and the hope for political and social revolution- Tammuz mask and disappointment form renewal and resurrection.

Language is the most important medium for communication among human beings to express their intensions and concepts; and all languages possess one or more specific styles through which the author(s) can influence the addressee's and audience's souls and minds. Accordingly, connoisseurs of oration arena have propounded criteria and styles to assess speech value, and they have enumerated the Quran, as the superior and best paradigm of this significant affair; and they have regarded all styles applied in it as the high paradigm of fluency and eloquence to which man's thought and meditation is not able to access. One of the considerable styles in the Quranic verses is that of emphasis which has been expressed at the peak of expressiveness and beauty; and in this paper we are going to deal with the rhetorical aspects of this style.

Language as a social phenomenon bridges between human life and his thoughts. The Prophet Mohammad-PBUH- best used this active factor to transfer the ideas through an eloquent speech. Ancient and contemporary Arabic linguists have confessed his great divine talent and eloquence. Thus his sacred speech texts-Traditions- are considered one of the most important resources of linguistic and syntactic studies. The language of Tradition did not put an end to regional dialects and this is why diglossia can be observed in the Prophet's Traditions. This phenomenon is a good field for researches at various syntactic, morphologic and phonologic aspects.The Prophet didn’t consider any special dialect or language as superior to others. While using a specific dialect, he would use all phonologic capacitieshelping the eloquence of his speech. Hence, no one can claim that diglossia in the Traditions is a sign of weakness, because in the process of word transformation, the nature of the word has remained intact and the similarity has been observed.

Sa’aliks were a group or sect of Jáhilyya society who emerged in the Age of Ignorance of Arab history and defied it. They rebelled against the social, cultural and literary traditions of their time. The fact that they targeted the social norms, and that a considerable number of the society members joined the Sa’alik's movement, indicates a fundamental shortcoming in the relevant social order. An examination of the political, social and cultural conditions of the relevant time reveals a defective and unsound power structure. Power was monopolized by a particular class and the cultural institutions served for a certain ideology in order to preserve the status quo in favor of the current hegemony. From the point of view of Adler's psychological theory, the ailing power structure under such conditions promotes humiliation in people and consequently brings about the inferiority complex. Following the inferiority feelings, comes about a thirst for power and superiority, which is manifested in various sorts of reaction formations and compensatory mechanisms.According to historical studies, Sa’aliks also exhibited similar features. Thus, the present study aims, first to show the reaction formations and compensatory means reflected in their poems, and then to analyze them according to Adler’s theories.

Despite the great fame the well-known Abbasid poet –Abu Nuwas- enjoys, his real character is covered in a misty cloud. One of the vague aspects of his character is his religious and political tendency in a way that his poems carry the features of both atheism and belief in GOD and the Judgment day. From a political perspective, he is an advocate of Abbasid government, and at the same time a shiite and an Alawis proponent. The current article tries to discuss view points of researchers in this field and finally, using poems and historical points related to AbuNuwas's life and thoughts, introduce him as a shiite poet and an advocate of Ahl –al -Beit(PBUT).

The echo of love melody is still heard in the songs of the Arabic intellectual poet khalil Hawi and the legends of fairie's charm and the story of the apple of life are the most audible songs of his poems narrating the fable of early human innocence and his fall from the heaven to the earth.The present article aims to review the psychological implications of “fairy” and “love in Hawi's songs, since the perpetual presence of these two motifs along with the evil archetypal symbols like magician, serpent, death, grave, cave,and… in his poetry, through drawing a cryptic and tragic atmosphere, depict ambiguous imaginations which fade away under a strange shadow and confront the human mind with this question that actually from which part of the poet’s mind these strange imaginations and high imagery- which are directed downward- are originated and how the presence of the mutual dimensions of archetypal symbols in his songs are justifiable.