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دکتر ابوالحسن امین
مقدسى
author
text
article
2004
per
The origin of the comparative studies in the Persian and Arabic literary history goes back to the ancient times. In the contemporary history esp. in the Arabic countries and specifically in Egypt many considerable works in this field may be noticed as well A comparative study of two poets, i.e. Bahar and Shawq4 has been done because these two poets have had the same cultural, religious, and political conditions relatively. They both lived in the same period too. On the other hand, they both belonged to two ancient civilizations, i.e. Persia and Egypt.
They were the top poets of their own epoch. They both criticized and objected to the underdevelopment of the Islamic countries. A comparison of the eulogies for our holy prophet based on the common themes, such as mi ‘raj’, illiteracy, being the best one, the description of the Muslims’ status, etc. in the works of Bahar and Shawqi has been done.
the Faculty of Literatures & Humanities
دانشکده ادبیات و علوم انسانی
2
v.
2
no.
2004
https://jflh.ut.ac.ir/article_11708_5334c9c8a43cc34c7ad53ea275d65898.pdf
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دکتر سید ا میر محمودا نوا
ر
author
text
article
2004
per
“I take refuge to Allah”
In this research, it has been tried to answer the following questions scientifically:
- What is the exact meaning of “taking refuge” in the world of words and
language?
- What are its Islamic laws?
- What are the Qur‘anic verses and the Holy Hadith concerning it?
- Should one “take refuge” before or after reading the Glorious Qur‘an?
- Is ii better to “take refuge” or is it mandatory?
- What is the major impact of “taking refuge” or writing it in the reciter's or writer’s spirit and soul?
the Faculty of Literatures & Humanities
دانشکده ادبیات و علوم انسانی
2
v.
2
no.
2004
https://jflh.ut.ac.ir/article_11709_f42310ca2bfb1113ca187eadfcc32ff1.pdf
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دکتر غلامعباس
رضایى
author
text
article
2004
per
Mutanabb4 from 337 to 346 A.H., was in the presence of SeifAl-Dulah Hamdani. During this time he composed six elegies totally. In five of these elegies, though there are plenty of nice and marvellous verses, one may say that they are not the best elegies he has composed, since Motanabbi deals with them as a duty not expressing his nice feeling emotion and heartache.
In these elegies he has taken refuge more to his art and interest than to his heart and feeling that s the reason why the reader feels discouraged.
But we should exclude the elegy he has composed to eulogize Khawlah, because he wrote this elegy when his separation from Seif Al-Dulah took long and caused feeling a great interest in him. Their suffering caused them to be in need of each other.
In this elegy he has relied on his intellect, esp. his philosophical one.
He has taken refuge to the popular philosophers in nations, and the verses are brief and minute so that they can be used in any time and place to condole and invite the people to patience.
the Faculty of Literatures & Humanities
دانشکده ادبیات و علوم انسانی
2
v.
2
no.
2004
https://jflh.ut.ac.ir/article_11710_51fae736b760af048ac866bd1022f779.pdf
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ابراهیم انارى
بزچلوئى
author
عبدالحسین
فقهى
author
text
article
2004
per
The literary experts and critics of the Arabic literature in their surveys concerning the framework of the formation of the literary circles in the contemporary Arabic literature have paid little attention to the roles of the neoclassical poets. But it seems that their various comments on the literary styles have created great development and outcomes. Undoubtedly if these different comments hadn‘t emerged in the contemporary literary grounds, certain effective literary circles would never have formed. In this research it has been tried to survey the roots, innovation elements, and symbols in the thoughts and works of three neoclassical poets, i.e. Mahmood Sami Baroodi, Hafiz Ebrahim, and esp. Ahmad Shawqi.
the Faculty of Literatures & Humanities
دانشکده ادبیات و علوم انسانی
2
v.
2
no.
2004
https://jflh.ut.ac.ir/article_11711_787ba4b1c4700059b187e3ccc4bcd16d.pdf
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دکتر معصومه
شبسترى
author
text
article
2004
per
Iraq is full of poets, and there are not any cities or countries being empty of them. Due to the colonization process of the Arabic Islamic communities, there was an atmosphere of backward tendency and a disagreement with modernism. Modernism in these countries was known as a crime, although the Europeans were living in peaceful life, freedom and modernism and tried to get a vast field of art and literature.
Iraq was one of these colonized countries and Bayati was one of the leaders of modernism in poetry and literature.
the Faculty of Literatures & Humanities
دانشکده ادبیات و علوم انسانی
2
v.
2
no.
2004
https://jflh.ut.ac.ir/article_11712_2e54a5d7537e465b941cbbac6421052b.pdf
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دکتر کبرى
روشنفکر
author
text
article
2004
per
A part of the literature of movement epoch, which is involved in seeking a remedy, cares for enlightenment and clarifying the challenges and difficulties of the human society. It is not involved so much in verbal ornaments but ii believes the beauty of human eminent concepts. Simplicity, fluency, clarity and deep influence are the most considerable specifications of such literature.
One of the prominent figures of this literary tendency is “Abdolrahman Kawakebi” who is sometimes considered as a member of undertaken literature, admiring social literature and at one time, noticed as human literature. He allocates his style and life to the service of human values. The essay and story are two strong arms with the help of which Kawakebi tries to save the contemporary human from crisis and promise him assurance.
Liberalism, the objection to despotism, perfect belief in the Qur‘anic eminent concepts, the revival of council method on the basis of observing Muslims’ true rights and innovation are the most important issues emphasized in the Kawakebi ‘s literary works.
the Faculty of Literatures & Humanities
دانشکده ادبیات و علوم انسانی
2
v.
2
no.
2004
https://jflh.ut.ac.ir/article_11713_abcd55d5be820d6ae3cf0747f9d8adcc.pdf
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دکتر غلامرضا کریمى
فرد
author
text
article
2004
per
One of the rules of numbers is making attributive nouns out of the words signifying numbers. An attributive noun is proportional to the type of the number. However, there is no specific rule mentioned for this. It is obvious that it is sometimes made by the rhythm fual which is probably formed by the attributive ‘ya” for instance in “thulath”, “ruba’, ‘thulathi”, and “rubai”. The formation of an attributive noun out of numbers is allowed as far as the attributive rules are concerned, for example in “wahidi” derived from “wahid” and ‘arbai” from “arbaat’.
In a compound form of numbers called “mazji” or mingled compound, an attributive noun is made out of the rule related to the attributed noun, for instance in ‘tisi’ derived from “tisat ashar” or “tisat ashari” as it is said “al-shiat al ithna ashariyah.
Attributive rules in making ‘uqud numbers are derived with the help of a joining element, namely attributive ‘ya’ as in “khamsooni” attributed to “khamsoon ‘ and in joined numbers ‘ma toof’ the attributive ‘ya’ element is attached to both parts.
the Faculty of Literatures & Humanities
دانشکده ادبیات و علوم انسانی
2
v.
2
no.
2004
https://jflh.ut.ac.ir/article_11714_371eea11dda3c65d8b3f9195523c896a.pdf
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دکتر مصطفى کمال
جو
author
text
article
2004
per
Even though Jubran Khalil Jubran was a Lebanese, he spent most of his life in America and in France as well Due to his parent’s worst economic condition; he was compelled to immigrate to America along with his family. His dwelling with the Lebanese Muslims and then living with the American Christians and French Jews left a massive impression about these religions in his mind. He revered all religions, encouraged religious lenience, and abhorred fanaticism. Jubran believed that the genuine religion was in people’s hearts. This conviction led him to condemn the priests who misused their clerical power in domineering others. As a result, the priests condemned him of atheism. Later this so - called atheist wrote very nice books on Christ and Christianity.
Contrary to the other Christians who take Christ as a weak person, Jubran thought he was a powerful man who made a great impression in time of death. Jubran believed in pantheism; God is omnipresent and therefore, it is not hard to find Him. He respected Jesus Christ, Prophet Mohammad, and Imam Ali (Peace be upon them).
the Faculty of Literatures & Humanities
دانشکده ادبیات و علوم انسانی
2
v.
2
no.
2004
https://jflh.ut.ac.ir/article_11715_75d2202376ce245dc7e349c5eef2a213.pdf
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دکتر عزت ملا
ابراهیمى
author
text
article
2004
per
Iliya Abumadi is one of the contemporary outstanding poets. The profound distance between the ideal world and existing realities has caused a mystical approach and attitude for him. He takes the symbols of optimism and pessimism under question. The increasing disappointment and doubt sometimes capture his soul. He astonishingly asks about the mysteries of /existence, the nature of nature, the human nature, and the metaphysical affairs. He explores everywhere in order to find out the reality so as to solve his internal problems. The various immigrations and the rise and fall of life cause a sort of philosophical fantasy inside him. Ultimately, he is satisfied and surrenders hoping that he will obtain a little peace. Through this process, the extensive fantasy and visualization, rich lexicon, and sweet style help him create wonderful and charming poems.
the Faculty of Literatures & Humanities
دانشکده ادبیات و علوم انسانی
2
v.
2
no.
2004
https://jflh.ut.ac.ir/article_11716_ea9387df8396697765fabbe83c0178e6.pdf
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دکتر عدنان
طهماسبى
author
text
article
2004
per
The theory of criterion in the Arabic Bedouin poetry (jahili) was so that the antiquity was considered as the assessment base. But the modernity pioneers decided to ignore such a base to let the literature and culture be more dynamic, for they believed that both of them should experience simultaneous changes just along with cultural and social development. Dr. Khalidah Said believes that quitting traditions is the only way of living modem.
the Faculty of Literatures & Humanities
دانشکده ادبیات و علوم انسانی
2
v.
2
no.
2004
https://jflh.ut.ac.ir/article_11717_fb3b15128e0b5a261c0fb1d3f3f97d1d.pdf
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دکتر عباس
همامى
author
text
article
2004
per
The opinion interpretation of the Glorious Qur’an is divided in two types:
permitted and forbidden interpretations.
In the forbidden way the interpreter interprets the Glorious Qur ‘a without regarding any preparatory sciences and necessary conditions.
But in the permitted way the interpretation is based on regarding the required preparatory sciences and necessary conditions, and the interpreter uses his own thought as a part of the influential and effective factors.
the Faculty of Literatures & Humanities
دانشکده ادبیات و علوم انسانی
2
v.
2
no.
2004
https://jflh.ut.ac.ir/article_11718_d12820ce0b2a65e1f5956959676243b2.pdf