ARABIC LITERATURE (FACULTY OF LETTERS AND HUMANITIES)
Year:2012 | Volume:4 | Issue:2|Papers Count:11

The sea, have not sharein old poetry very much because the old poet didn’t overstep the shape and the semblance in his word on the sea. Thereupon, the sea in the old poetry can note frequently the threat, the swallow, the naught, the foam, the wave, the quiet, the sincerity, the roar, the blue and the mercy, the expanse, the greatness and things which is similar to those or the description of their journey on the high seas or their nautical battles and their warships. But these descriptions were superficial and the Arabic poet couldn’t receive the revelation of the sea and didn’t understand the sea’s profound and various guidances. But we see in the contemporary age specially after the appearance of the Romanticism that poets personify the sea. Therefore the sea in their poetries has the sense and the sentiment so that there is interaction between the two and the poets take it as a symbol for their interior worlds and philosophic thoughts.Nevertheless, this deep significance for the sea remains not only in Romanticist’s poetry but also penetrated poetry of the rest (didn’t remain in romanticist’s poetry just but also it penetrated in poetry of the rest) so that the sea took the new conceptions too (such) as the politic, national, generic, amorous or public or cultural conceptions and all of which are counted as the new jumps of the sea in Arabic contemporary poetry.

Adi-ben-Zaid Al-Ebadi is one of the well-known poets in Jaheli age who lived in court of Sasanied kings and Heerem’s kings who were appointed and backed up by them. As such his life was away from tribal war and Bedouin life. He had a good command of both Arabic and Persian languages. This poet was court scribe and ambassador of Anoshirvan to Seizer and his poetry was different from other Jahelli poets age in style, subjects, diction, and figures of speech. This paper indicates that the poet’s association with Sasanied court impacted his intellectual improvement too large extend. This impact gave raised to Iranian ancient tale and there prevalent styles in his poetry. This led to remarkable smoothness poetical styles and the entry of many Persian words in to his poems making Persian language and culture evident in his poetry. This impact of milieu appears in the rhythm of a verse and language area, because the rhythm was affected from currency music in Sasanied court.

Since the verbs of (لیس) and (لایکون) have similar use and play an important role in Arabic grammar, it was useful to study both and discuss about their functions. Following the discussion we found that there is five different functions for (لیس): first, it is an imperfect verb, (that give the noun an nominative case and the comment an objective case) Arabic grammar experts disagree if it has a verb function or a noun one. Second, as exceptive particles with maintenance its verb function (give the noun an nominative case and the comment an objective case) that here comment is an except. Third, it is used as a conjunction that make negative sentence. Forth, it has a negative function that means (Ma). Fifth, it can also be used as a conjugated perfect verb that was not common place in Arabic grammar books, but we mentioned that function according to khalil Ebn Ahmad Alfarahidi.Quoting the reasons of grammarians about if it has a verb function or a noun function, we have concluded the discussion. We also identified the functions of (لایکون): First, it is applying as a conjugated verb. Second, it apply as an exceptive particle, as it is a non-derivative verb that its comment is an except. We hope that paper be useful in Arabic grammar.

The descriptive method is one of the scientific methods in research and it is based on the following systematic stages in survey of phenomena and issues and it is one of the scientific thinking patterns and one of the functioning manners adopted for the organization of scientific work, research and analysis for achieving the ideal goals of the research and differs from other methods in tracing the studied phenomenon with reference to information related to that phenomenon, in a certain or different time periods, to review it from various dimensions and its changes in order to guarantee accessing objective results. The methodological changes that were used in the modern linguistic studies of twentieth century played an important role in reviewing and revising the method of Arabic grammar, As a result the descriptive method comes out. This method attacked the prescriptive method which was based on the evidences of mental and logical reasoning, appreciation and interpretation, and the some researches appeared which aimed at what was called evaluation of grammar thought, or criticism, or guidance of it, or interpretation of it. Sibewaih’s Alkitab is the most significant work that’s available. And despite the large number of explanations and interpretations on it, it remains as an important source of research and study. This article tries to highlight the position of descriptive research in syntactic heritage of Arabic language through doing research on rooting for the term of pendant and its synonyms in the linguistic heritage, especially in the Sibewaih’s Alkitab. Additionally it tries to reveal different dimensions of the theory of pendant and its impact on the liguistic analysis, because Sibewaih had established the basic principles preludes of descriptive method by setting up the theory of perfect linguistic. His book is considered as the source of descriptive method among Arabs. Because the writer ponders on y the phenomena of language a lot and describes their realities, and considered their secrets and analyzed their structure to achieve the rules that are very developed. The study reached at this conclusion that hassan served legacy which is revealed by inspiration of by Arab heritage and revising the idea of combination of pendants addressed by ancient scientists and sibewaih as a pioneer of them.

The Afsaneh by Nima Yushij and Gharib-un-ala-Khalij by Badr Shaker are among poetic works which show many similarities, in spite of differences which give them their identity. These similarities indicate that these two works follow the same style and internal structure. The authors of this article try to compare the stylistic features of these two works and identify their similarities and stylistic subtlities so that there is better awareness of the similarities and differences between these two collections in Arabic and Persian and readers are helped to have a better understanding of them. The results of the study support the idea that these two works are very similar in their poetic style and form, although there are many differences between them in their themes and content.

Undoubtedly the holy Quran is a unique book in Arabic language, eloquently and rhetorically. Its words are a pure collection of Arabic literature. All poets, jurisprudents and philosophers believe it as a master art. It is a permanent treasure of Arabic and for it many sciences have been generated. It kept the Arabic language active and dynamic during ups and downs of the history. It also contains local Arabic accents which it shows the trustiness of its phonetic and structure.In this article is studied an explanation of grammatical meaning, understanding the differences between speech patterns, finding out grammatical meanings in speech patterns, and their differences in briefness, Redundancy, transparency and Ambiguity. If the grammar gets excluded of its meaning it would make it dead and prosaic.It study Arabic grammar based on the holy Quran. Thus we are going to study different grammatical patterns which it would lead to different meanings. We believe that although the statements and meanings used in Quran mention a grammatical pattern, it wouldn’t be so in Arabic poems and texts. In Quranit is not going to introduce grammatical patterns, it was the cause and source of establishment of the science of grammar. So Quran is the base of grammar. This article focuses on the books such as “Ma’ani alnahv” by Fazel Al-samaraee , “nahv alQuran” by Abd alsattar Javari and “Men vahy alQuran” by Ebrahim samaraee which are written for the grammar of the Quran.

It was after the invitation of the Safavid kings from a lot of Shiitte clergymen of the scholary in Jebel Amel, Lebanon to come to Iran in order to support the Imamyyah religion and strengthening its foundations, that the Arabic Language was revived in Iran. These immigrant clergymen and their fellows had the most roles in this subject. Tabib Isfahani, one of the famous poets and scholars of Afshar and Zand periods, was one of the people who learned from the scholars and fellows of the Isfahan scholary. This poet has some Arabic poems. One of these poems is his long poem in the praise of Imam Mahdi (PBUH). In the following article, this long poem has been criticized in two internal and external methods of criticism. In the former one which forms the basis of this research, the author has tried to survey the structural qualities of this long poem in four following levels: musical, linguistic, verbal and literary. The most important qualities of this long poem are presented in musical, linguistic and literary levels. In order to study the levels of this long poem, the author has attempted to use the formal structural criticism method.

Generosity is the human nameaned sign that God has created him on the basis of them as says; Indeed we honored the children of Adam provided them with means of transportation on land and sea; and also provided them lowful and pur sustenance and preferred them above many of our creatures’ (Esra, 70). In this manner put him the best nobleman of his creatures.The keeping of human generosity has been reflected in arabic literature since arabs before Mohammad hitherto. But in arabic literature there are two distinguished poets who have special attention to human generosity. Therefore the chief part of their poetries belong to this divine scent. They describe the generosity in best kind to these poetries. They are two motanabbies; one of them is Abbasi priod Motanabbi (Abolttayeb) and other one is the contemporary Motanabbi (Mohammad Mahdi Javaheri).

The phenomenon of doubt (hesitation) in pre-Islamic (Jaheli) poetry is usually accompanied with plagiarism (Entehal). Plagiary is not limited to any special nation; rather, it is widespread. In literary works of many nations. Mohammad Ibn-e-sallam Aljomahi and Abdolmalik Ibn-e-Hesham are among the most prominent critics of plagiary. Also, Morgolious, one of the greatest orientalists, has criticized this issue and branched the reasons for it into two categories: external and internal reasons.Mostafa sadeq Al-Rafei is among the first contemporary Arabs who took this issue into consideration. Then Dr. Taha Hossein in his book “The per-islamic poetry” discussed this issue. In the revised edition of his book titled “pre-islamic literature “Dr Taha Hossein pointed out that “what we call pre-islamic literature is not actually pre-islamic, rather it has been concocted in Islamic era and attributed to pre-islamic (Jaheli) period”. He also believes that “the poetry in this period dose not illustrate the religious, political, economic, and social life of people and that in the pre-islamic poetry, the two famous languages of the peninsula, Adnanis and qahtanis have not been used”. not long after the publication of this book, it was faced with lots of criticism and following that many books appeared criticizing his ideas, some in an exaggerated way and some with a fair Judgment.

Argumentation in its general meaning is a discoursive linguistic event that is based on issues of persuasion and impact on receivers. It is a phenomenon inherent to the production of discourse in humans since they have been, but discourses vary in argumentation. Today, the theory of argumentation is the common denominator between debate and discourse. Argumentation can be described as the linguistic dialogue that is based on proof inference and endeavor for persuasion and influence.We can sense argumentation in the poetry of Al al-Bayt (PBUT) poets such as Kumait, Alsaid al-Himayari, Dabal al-Khuza’ay and others. This poetry has come out of the familiar form of poetry, and it drew attention to the tendency of the old people to it. Discourse and debate were for preachers, but these poets had a different approach that represents a new way in defending Al al-Bayt (PBUT) and demonstrating the grandeur of their status.This study that we will present is on a distinguished poet of Al al-Bayt (PBUT) of the 11th AHC. It is on the Yemeni poet/ al-Hasan Ben Ali al-Habal who was given the title of "Prince of Yemen Poets". Poet al-Hasan was famous for his noble poems that were characterized by true passion and loyalty to Al al-Bayt and the skill of argumentation and inference in demonstrating their right, superiority and stand against any one letting them down or acting hostilely towards them like other previous poets of Al al-Bayt.This research will achieve two objectives: To present the concept of argumentation 2-To explain the mechanisms and techniques of argumentation in poetry and its relation to the rhetorical methods beginning from word and then sentence and finally text. They are such methods that have been adopted by Al-Hasan al-Habal not only for persuasion but also for interestingness and both were his goal and mean.

The question of being as the reference of hermeneutics is more radical than the question of interpretation in hermeneutics. Being in hermeneutics becomes displayed within a text, without which no interpretation would be possible. As I have discussed in my book The Authenticity of the Text in Hermeneutics, the text as the reference and the source of legitimacy in hermeneutics deserves priority over interpretation what so ever and, its authority expanded over understanding of the text. Of course, The Holy Text, Quran, is neither to be defined as a literary text nor a poetic text. The Quran must be regarded merely as Quran, the most sacred text, the hermeneutical source for transcendental life, Almighty God designed for the kind human being.The legitimate source of this Most Highest Scripture is not derived from human attempting in hermeneutics in the variety of different interpretation, rather takes its causes from The Sacred Words of Almighty, the Being of the being, who is above all and God of the created world. The Quran as the most highest gospel being revealed to the Prophet Mohammad, is above all, ereignis of human kind included.The relation of human being and the gospel is proclaimed by His Almighty, in the Text itself. The Quran, the Gospel Text, possess the guide soul for Dasein back to the Almighty, Being of the being, as the text led to His Almighty Being as well as the transcendental divine names and attributes. The sending of the text, in verses and marks, causes listening in Dasein’s seeking for Being. Almighty Being become granted by Dasein’s listening to His Own Words, as, selfly stated by Quran.Based on the principle of the Quran Text, I would like to discover the possible kind of essential hermeneutics of Quran and the same time examine whether the relation of this kind to the general non-textual kind of hermeneutics.