Journal of Arabic Language & Literature

Abstract From the distant past, literature has always played the role of a full-view mirror of human society, and literature and society have lived in a two-way confrontation and interaction with each other and had influences. Therefore, the concepts, meanings and sometimes the structure of a literary work have changed and metamorphosed in parallel with the developments of the society, which can be well observed by reviewing the literary works in different periods. As the analysis and investigation of Abdurrahman Yusuf's critical and protesting view of her society supports this point of view. In the upcoming essay, the content of Abdul Rahman Yusuf's poems and poetic works and her relationship with her contemporary world will be examined and instead of the purely descriptive method, the influence of the content of his compositions on the surrounding environment is discussed. The results of this research are as follows:
The poet is influenced by the social conditions of his society and his awake and painful conscience and without using fancy words, wordplay and poetic artifices to criticize issues such as poverty, class conflict, massacre of innocent people, looting of national capitals. , corruption in Egyptian society, Egyptian law, torture and imprisonment of innocent people, sectarianism and divisiveness,Foreign interference in Egyptian affairs , etc. And sometimes the peak of her pain and suffering can be clearly seen in the ultimate mockery and mockery of her words, so that even the highest person in the government system was not safe from her sharp and stinging language.

Abstract "Time" has an important place in interpretive studies and Quranic sciences; "Time" with titles such as Maki Madani and the order of revelation, has always been at the forefront of interpretive discussions. The category of as Maki Madani actually refers to the Qur'anic time in the form of two general periods, and the order of revelation also examines the Qur'anic time in detail. Despite the importance of time, in the eyes of Qur'anic scholars and its obvious role in Qur'anic studies, research in Arabic-Qur'anic literature has not paid much attention to this issue, and this issue has caused them disruption and challenge.
Representation and re-reading of possible disruptions can persuade future researchers to pay attention to the category of time. This was the motivation that eventually led to the choice of this title. As two important fields of literary studies - Quranic - were extracted randomly and examined in terms of attention and lack of attention to the category of "time". It is worth mentioning that in the present study, meta-analysis and statistical methods have been used.
The results showed; In both fiction and thematic studies, a very low percentage of researchers have paid attention to the category of "time", which has led to shortcomings; The disadvantages observed in fiction studies are: ignoring the innovations of the Qur'anic story, disrupting the implementation of some analytical models, marginalizing the Qur'anic intentions and breaking the Qur'anic model in the analytical model. Thematic studies can also address these challenges: example mining instead of text mining and disruption in some analytical models.

Abstract Abstract
This study, drawing on Gaston Bachelard’s phenomenology of space, examines the role of space in Naguib Mahfouz’s novel Khan al-Khalili. The main research question concerns how narrative spaces—particularly the house, drawers and cupboards, corners, and the dialectic of interior and exterior—represent and organize the lived experience, memory, and imagination of the characters. The research employs a qualitative-analytical method based on a phenomenological reading, in which space is analyzed not as a mere backdrop but as an active element shaping characters’ actions and identities. Findings indicate that the house serves as the focal point of memory, intimacy, and psychological continuity, with its details, such as drawers and cupboards, functioning as physical and mental repositories of hidden experiences. Corners, both physical and mental, facilitate self-reflection, processing of failures, and reconstruction of inner experience. The interior-exterior dialectic demonstrates that characters’ experiences are formed at the intersection of mental refuge and social pressures. Through a detailed analysis of the interaction between place and human experience, this study shows that Khan al-Khalili employs poetic spatialization, rendering spaces fundamental in meaning-making and the development of character identity. The findings contribute to a better understanding of the connections between memory, imagination, and identity in literary texts and allow the analytical framework of Bachelard to be extended to other space-centered narrative works. Overall, the present study highlights the importance of examining space in understanding the psychological and social dimensions of characters, as well as its impact on cultural and urban representation in literary texts.
Keywords: Phenomenology, Poetics of Space, Spatial Narrative, Gaston Bachelard, Khan al-Khalili, Naguib Mahfouz.

Abstract Abstract
Letter 31, addressed to Imam Hasan (peace be upon him), is one of the most significant Islamic texts, containing Imam Ali’s (peace be upon him) moral, political, and social instructions. This study, using Norman Fairclough’s Critical Discourse Analysis (CDA) model, examines the structures of power, ideology, and the mechanisms of discourse influence. The research adopts a qualitative approach based on textual and linguistic content analysis.The findings indicate that Imam Ali (peace be upon him), through key concepts such as justice, fear of God, the ruler’s responsibility, and the people’s rights, constructs a moral and political discourse that simultaneously legitimizes political authority and critiques unjust practices. In his counsel regarding the observance of people’s rights and the avoidance of oppression, linguistic structures reinforcing moral and social norms are emphasized, revealing a balance between power and responsibility.Furthermore, the analysis shows that this letter, in addition to conveying ethical messages, establishes a critical discourse concerning the political and social conduct of its time and presents ideal behavioral patterns for governance. This study highlights that Critical Discourse Analysis serves as an effective tool for uncovering the hidden dimensions of power and ideology in religious and historical texts, thereby deepening our understanding of the influence of religious texts on society and culture.
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Abstract Religious references form an essential component of the poet's consciousness, emerging clearly within their creative fabric.. The poet and historian Al-Sayyid Salman Hadi Al Tu'ma represents an outstanding model of the convergence of historical and literary references in contemporary Iraqi literature.This study seeks to explore and analyze the multiple religious references upon which the poet Salman Hadi Al Tu'ma drew in his poetic works, starting from the Hussaini heritage, passing through the 1920 Revolution, and culminating in the history of the city as an aesthetic and symbolic realm. By examining these references, we can gain a deeper understanding of the relationship between religion and poetry in Al Tu'ma's experience and how he employed these references to construct a contemporary and influential poetic text.The importance of studying his religious references stems from his quintessential identity as a native of the city of Karbala, where the religious dimension intertwines with revolutionary and social heritage into a single fabric. Al Tu'ma is considered one of the most prominent figures who shaped the Karbala identity through his prolific output, which navigates between traditional poetry and documentary studies, making him a cultural phenomenon worthy of analysis. The study relies on an analytical methodology that connects poetic texts with the poet's historical works, while highlighting the cultural influences and social context that produced them.

The researchers concluded that Salman Al Tu'ma was able to express his ideas and themes by employing religious references through both direct and indirect quotation. The poet's use of religious references was not limited to Al Tu'ma's religious inclination alone; he also employed those references to encourage the dissemination and protection of the knowledge of the Ahl al-Bayt (peace be upon them), support his religious creed, and reinforce certain ethical values.

Abstract Feminist criticism was established in the late 1960s with the introduction of feminist ideas into the field of literary criticism. Since then, literary works have been analyzed through two major approaches: "Images of Women" and "Gynocriticism." Elaine Showalter, an American critic and theorist who developed "Gynocriticism," examined four dimensions—biological, linguistic, psychoanalytical, and cultural—of women in female authors' works to articulate the characteristics of women's writing and to understand female activities and psychological dynamics. The present research uses a descriptive-analytical method to analyze the novel Adrakaha Al-Nisyan (Overtaken by Forgetfulness). Given that Sana Sha'lan, the female author of this novel, presents a shocking narrative about the life of a woman named Baha' in a patriarchal society who faces various forms of violence, abuse, and discrimination, the authors of this article have employed the "Gynocriticism" approach to examine and analyze the characteristics of female writing and the position of women in this work. The findings indicate that among the four models of female writing, the biological, cultural, and linguistic dimensions are more prominent in Sha'lan's work. This is because Sha'lan, by utilizing feminine descriptions and attributes as a taboo-breaking and norm-defying author, voices the cries of oppressed women and criticizes power structures and gender discrimination in society, such as "male dominance," "patriarchal systems," and "systematic violence against women." It appears that through this novel, Sana Sha'lan attempts to convey fundamental concepts such as patience, resistance, and hope to women around the world." It appears that through this novel, Sana Sha'lan attempts to convey fundamental concepts such as patience, resistance, and hope to women around the world

Abstract A psychoanalytic approach to literary criticism aims to uncover the underlying psychological structures of characters by examining the origins of their fears, traumas, suppressed desires, and emotional responses. This method establishes a profound link between literature and the human psyche, offering insight into the motivations and inner conflicts that shape a character’s behavior. One of the most significant concepts in analytical psychology is the inferiority complex, a term coined by Alfred Adler, who argues that such feelings stem from early childhood frustrations and unmet needs. According to Adler, when individuals feel unrecognized or devalued by others, they may develop chronic anxiety about the future, which often manifests through various compensatory mechanisms, either constructive (e.g., striving for success) or destructive (e.g., withdrawal, aggression).

The novel Al-Ashya’ Laysat fi Amakiniha (Things Are Not in Their Places) by Huda Hamed, a prominent Omani writer, provides a compelling narrative framework for exploring this psychological dynamic. The novel delves into themes of racial discrimination, social domination, and the hidden wounds inflicted by cultural traditions and societal expectations. These factors, masked by customs and social norms, deeply affect the characters’ identities and choices.

This study reveals that the characters in the novel embody various manifestations of the inferiority complex. Their attempts to cope—ranging from passive resignation to aggressive defiance—frequently result in disillusionment, reinforcing a persistent sense of worthlessness. Ultimately, the unresolved inferiority complex drives the characters toward maladaptive behaviors, reflecting the psychological toll of social marginalization and emotional repression in both their personal and societal interactions.

Abstract Trauma is a profound psychological and emotional wound that arises from the experience of painful events and shocking incidents. The growing prevalence of such experiences has made trauma one of the defining existential conditions of modern humanity. Abdullah Al-Baradouni (1929–1999), the prominent Yemeni poet and man of letters, endured numerous painful and distressing experiences throughout his life, experiences that profoundly shaped his personality and contributed to the development of trauma within him.
Adopting a descriptive–analytical method and an interdisciplinary approach combining literary studies and psychoanalysis, the present study examines the poetic corpus of Abdullah Al-Baradouni in order to address two fundamental questions: which life experiences played the most central role in the formation of the poet’s trauma, and how are the consequences of this psychological suffering reflected in his poetry?
The findings reveal that factors such as blindness, imprisonment, the loss of loved ones, familial poverty, and childlessness all contributed significantly to the formation of trauma in Al-Baradouni’s life. The effects of these experiences are manifested throughout his poetry in the form of loneliness, despair, sorrow, confusion, and pessimism. Structural analysis further demonstrates that this wounded worldview is systematically embedded in the texture of his poetic language. The frequent use of the first-person voice, recurrent rhetorical questions, and sorrow-laden symbolism all testify to the dominance of the poet’s wounded consciousness over his poetic expression.
The study concludes that Al-Baradouni’s melancholic style and distinctive mode of expression should not be regarded merely as aesthetic or literary choices; rather, they constitute an inevitable response to his profound experiences of trauma and suffering.

Abstract Extended Abstract Introduction Given its transcendental reality, the holy Quran has been verbally manifested in the material world as it was descended upon humans, forming a text written in human language which includes articles, nouns, verbs, and sentences. Clearly, the truth that lies within this book has resulted in Quran to be the subject of various studies through different approaches. One of the neglected subjects in the area of Quranic studies is the expansion of verbs’ semantic realm through transfer from abstract to mazid structures. Theoretical Framework Mazid verbs are constructed from abstract verbs through an increasing process observing the meaning. Such a process expands on the semantic realm of verbs and their diverse functions within rhetorical textures. The source of theoretical foundations and frameworks of this subject is the knowledge of morphology[1] (sarf) which is regarded as one of the Quranic sciences. Regarding the background of this study, it can be expressed that the subject has only appeared incomprehensively scattered in particular cases in interpretation works such as Tabarsi’s Majma’ al-Bayan, Zamakhshari’s al-Kashshaaf, Ibn Ashour’s al-Tahrir va al-Tanvir, Alusi’s Ruh al-Ma'ani and other earlier and later works of interpretation; there has been no other independent studies on this subject in the form of a paper or a book. It must be pointed out that even in the book, “Literal Interpretation of the Holy Quran” by Mahdi Islami Panah Yazdi which was written solely and expertly through a literary approach, there has been no mention of the meanings of mazid verbs. It is also worth mentioning that in his book, “The Impact of Literary Sciences on Understanding the Holy Quran”, Mohammad Fallahi Qomi has only specified three pages of the book to this subject and presented insignificant evidence from the Quran for five categories (baab) of trilateral mazid verbs without building on their functional meanings.  Also in the book, “The Role of Literary Sciences on the Interpretation of Quran” by Ahmad Taherinia as well as another book by Javad Aaseh, “The Role of Syntax Sciences in the Interpretation of Quran”, both published by Imam Khomeini research and education institute in Qom, there has been no mention of this subject. Moreover, authors who have attempted to analyze and integrate the verses of the holy Quran in books such as “E’erab al-Quran va Bayanah” and “Jadval al-E’erab al-Quran”, etc., were not exposed to this subject. In addition, as far as it has been explored in this study, there has been no theses found to bear the title of “explaining the meanings of mazid verbs in the holy Quran” across university or seminary websites. Consequently, it appears that attending to this very subject independently is both necessary and beneficial, and could be considered as an effective step in asserting the role of literary sciences for interpreting the holy Quran. As an interdisciplinary activity, it could also be an effective action to bring the disciplines of Arabic language and literature and Quranic sciences closer together. Method The present fundamental, theoretical inquiry was conducted through the descriptive-analytical method. In this study, first the mazid verbs used in Quran were identified and categorized based on categories (baabs). Then, certain unknown meanings of them were analyzed in several cases. Findings The findings of this study can be investigated through a single basic rule; this rule states that, “Increase in the morphological structure of the word (verb), results in an mazid, expanded domain of the word’s meaning.” It is worth mentioning that the above rule holds true in the entire mazid verbs used across the holy Quran. Conclusion The purpose of this study which revolved around a theoretical, descriptive-analytical exploration of several cases regarding the functional meanings of mazid verbs used throughout the holy Quran, led to the following results: Quantitatively, more than 7000 forms of mazid verbs (derived from 800 paragraphs) are used in the holy Quran. This number is approximately equal to one tenth of all words in the holy Quran, and it is an umpteen number. Said verbs are used in trilateral and quatrain categories, with ef’aal and taf’eel being the most frequent. In terms of application, these verbs have majorly been used in their own main dominant meanings. The views of linguists and interpreters regarding the functional meaning of mazid verbs are parallel to each other and no significant difference was observed. Ultimately, it is recommended to examine the rhetoric applications of mazid verbs with regards to the present requirements.      

Abstract Extended Abstract Introduction Comparative literature is an academic field dealing with the study of literature and cultural expression across linguistic, national, and disciplinary boundaries. Comparative literature performs a role similar to that of the study of international relations, but works with languages and artistic traditions, so as to understand cultures from the inside. While most frequently practiced with works of different languages, comparative literature may also be performed on works of the same language if the works originate from different nations or cultures among which that language is spoken. The characteristically intercultural and transnational field of comparative literature concerns itself with the relation between literature, broadly defined, and other spheres of human activity, including history, politics, philosophy, art, and science. Psychology is the scientific study of the mind and behavior. Psychology is a multifaceted discipline and includes many sub-fields of study such areas as human development, sports, health, clinical, social behavior and cognitive processes. Psychology is really a very new science, with most advances happening over the past 150 years or so.  However, its origins can be traced back to ancient Greece, 400 – 500 years BC. In the early days of psychology there were two dominant theoretical perspectives regarding how the brain worked, structuralism and functionalism. Structuralism and functionalism have since been replaced by several dominant and influential approaches to psychology, each one underpinned by a shared set of assumptions of what people are like, what is important to study and how to study it. Theoretical Framework An interest of psychology, and particularly applied psychology in the impact of color on human functioning has a long history; however, it has fairly limited research achievements. Some more systematic empirical studies in the field appeared at the end of the last century; however, many of them suffer from methodological shortcomings and fail to encompass a correlational analysis which is a norm in modern psychology. Therefore, it seems particularly worthwhile for us to present a comprehensive review of research to date in applied psychology dealing with the issue of color. The past decade has seen enhanced interest in research in the area of color and psychological functioning. Progress has been made on both theoretical and empirical fronts, but there are also weaknesses on both of these fronts that must be attended to for this research area to continue to make progress. In the following, I briefly review both advances and weaknesses in the literature on color and psychological functioning. Despite many methodological problems, colors have long been used in psychological diagnoses. Many instruments have been developed, such as the Max Lüscher color test (1971). It's common for a sighted person to wonder what blind people see or for a blind person to wonder whether the experience is the same for others without sight. There is no single answer to the question, "What do blind people see?" because there are different degrees of blindness. Also, since it's the brain that "sees" information, it matters whether a person ever had sight. A person who has never had sight doesn't see. People who have lost their sight have different experiences. Some describe seeing complete darkness, like being in a cave. Some people see sparks or experience vivid visual hallucinations that may take the form of recognizable shapes, random shapes, and colors, or flashes of light. A person who is born blind has dreams but doesn't see images. Dreams could include sounds, tactile information, odors, flavors, and feelings. On the other hand, if a person has sight and then loses it, dreams may include images. People who have impaired vision (legally blind) do see in their dreams. The appearance of objects in dreams depends on the type and history of blindness. Someone who is blind yet perceives flashes of light and color from Charles Bonnet syndrome may incorporate these experiences into dreams. Method The Lüscher Color Test, despite the remarkable ease and speed with which it can be administered, is a "deep" psychological test, developed for the use of psychiatrists, psychologists, physicians and those who are professionally involved with the conscious and unconscious characteristics and motivations of others. It is NOT a parlor game, and most emphatically it is not a weapon to be used in a general contest of “one-upmanship.” The Lüscher-Color-Diagnostic measures a person's psycho-physical state, his or her ability to withstand stress, to perform, and to communicate. It uncovers the cause of psychological stress, which can lead to physical symptoms. Using 5015 precise definitions, the selections from among these pre-determined test colors measure the state of 34 personality traits, some of which lie outside the realm of the conscious. Because the color selections are guided in an unconscious manner, they reveal the person as he or she really is, and not as he or she perceives him - or herself, or as he, or she would like to be perceived, which occurs when questions are asked directly or by questionnaires. The test colors from the Lüscher Color-Diagnosis chosen based on favoritism. The test-taker chooses the card color they like best and then orders the rest from most-preferred to lease-preferred. Numbers are printed on the backside of each card, and after the test-taker orders them, the examiner turns them over and references an accompanying book that contains all of the different number combinations and their meaning. Lüscher argues that the subject's choice of color shows the state of their psychosomatic and emotional status and how they feel about themselves. Lüscher relates to his four fundamental colors to the following fundamental categories: Blue: Contentmen Feeling of belonging, the inner connection and the relationship to one’s partner. "How I feel towards a person that is close to me" Green: Self-respect Inner control of willpower and the capacity to enjoy. "The way I want to be" Red: Self confidence Activity, drive and the reaction to challenges. "How I react to challenges" Yellow: Development Attitude of anticipation, attitude towards future development and towards new encounters. "What I expect for the future" A 1984 comparison of the Lüscher color test and the Minnesota Multiphasic Personality Inventory found little agreement between the two tests, prompting the authors to urge cautious use of the former Results and Discussion So the two most important observations of these two are: Desired Objectives, or Behavior Dictated by Desired Objectives. Suffering from pent-up over-stimulation which threatens to discharge itself in an outburst of impulsive and impassioned behavior. The Existing Situation, or Behavior Appropriate to the Existing Situation. 1st selection: Hopes to obtain an improved position and greater prestige, so that he can procure for himself more of the things he has had to do without. 2st selection: Hopes to obtain an improved position and greater prestige, so that he can procure for himself more of the things he has had to do without. Characteristics under Restraint, or Behavior Inappropriate to the Existing Situation. 3st selection: Has high emotional demands and is willing to involve himself in a close relationship, but not with any great depth of feeling. Conclusion The results showed that among four Lüscher's Color Groups, the first and second in both poets are approximately similar. Accordingly, Ma'arri and Rudaki both were suffering from extreme provocations that had led them to separate from their society and they hoped to overcome a lot of their limitations, but Abol Ala despite of inner desires to intimate relationship, controls tightly his emotional relationships and only allows some people in his private domain that have perspective similar to him and think similar like him. And Rudaki tends to build social relationship and reveal his emotional relationship easily. He shows his unease because there are not enough responses to his needs of loving and understandings of mutual affections too.

Abstract Extended Abstract 1. Introduction Concepts can be conveyed using body parts; concepts which may bear various emotions and implications. Awareness on the states and thoughts of individuals could be attained through such a language. In the area of literary studies, body language can be investigated technically using linguistics. The application of such a language can be placed under the analysis of ancient literary manuscripts, religious texts, and divine books. Albeit, many people are not familiar with this language technique; in case the scholars of literary sciences and linguistics as well as university professors in the area of literary studies are not sufficiently familiar with principles of such a language, they would remain alien to numerous implications of this language which would then be solely understood as a set of ambiguous signs. By opening the secrets of body language we can show and express our feeling to others without speaking and writing. With body language we can communicate to others as well as speaking. 2. Theoretical Framework The results obtained in the study include the discovery of concepts such as stinginess, regret, fear, silence, and discomfort in hand language. In addition, rhetorical elements of aesthetics in hand language were found such as the application of metonymy, simile, allegory, and paradox. The language of hand in Quran involves figurative meanings which are pointed out in eight verses in this study. The present inquiry could serve as a proper clue for religious-literary research into body language in Quran. Mastery of body language skills not only helps discover implications within texts, but also aids teachers and even university professors in understanding the states of their students during the education process. Gaining familiarity with the principles and criteria of such a language is considered as necessary for everyone, given the subject of forming healthy, social relationships. Many disagreements and misunderstandings among members of a family or friends is due to lack of familiarity with language. 3. Method Resulting from intensive study of research references, the present inquiry was conducted and completed on the subject of hand language with respect to Quranic verses, according to opinions of interpreters as well as the literary devices and rhetoric science in Arabic language and literature. This study was conducted as a scientific introduction for other subjects related to body language and serves as a clue for other studies of religion. Nonetheless, the present study provides answers to the following questions: Can the principles and criteria of the rhetoric science be adapted to body language? In other words, does body language involve literary devices? Can a set of rhetorical criteria be indicated for such a language? The present study is conducted using the narrative-analytical method. 4. Results and Discussion The present study could contribute greatly to the understanding of hand language for students and those interested in the subject. If the signs produced using body language cannot be understood by scholars, the implications of literary and religious texts may remain hidden. An awareness on the intrinsic emotions of learners, family members, friends and colleagues can be gained through a complete understanding of body language criteria. However, signs produced by this language could be employed by clinical psychologists for treating their patients in addition to the deciphering of literary text by literature experts. Consequently, body language is a means through which people convey their diverse intentions and gain information on the states and thoughts of others. Body language falls in the area of linguistics and employed in a variety of texts; to understand its implications, it is necessary for its audience to become familiar with language. Should the implications of this language remain unclear, they would continue to be nothing but a set of passive signs for the audience. As a result, the present study was conducted revolving around the holy Quran and a consideration of interpretations and rhetoric sciences so as to serves as an illustrative introduction to understanding the hand language. 5. Conclusion The study tried to provide answers to questions such as whether rhetorical elements exist in this language similar to spoken language. Conducted using the narrative-analytical method, the results of the present study includes various implications of hand language such as stinginess, regret, fear, silence, discomfort, etc. along with rhetorical elements of hand language such as metonymy, simile, allegory, and paradox. Additionally, figurative meanings used in eight verses were also examined. The study offers useful data on sign language in the holy Quran so as to provide scholars with the understanding of joyful aesthetics through the discovery of its ambiguous signs.

Abstract Frequency of vocabulary used in a piece of writing, prose or poetry, is one of the stylistic features of the writer. Words are like bricks which constitute the structure of a literary work, and the way the writer puts or organizes the words , reflects his/her literary characteristics which in turn distinguishes him/her from other writers. Being simply one of the elements constituting the writer’s style, frequency of the words used in a literary work can-on analysis- demonstrate some secrets of the literary style . Assessing reiteration and frequency of the words in Mutanabbi and Ibn Hani’ and Shawqi, three Arab poets’ selected odes , this paper displays that diversity of words is the highest in Ibn Hani’ ‘s poems and the lowest in Shawqi’s ,whilst Mutanabbi’s poems possess a moderate variety in between. The results of this research justify the efficiency of the statistical method applied.

Abstract Structuralism is amongst the most current and ancient narrative schools. The school was founded based on linguistics to understand the structure for explicating main story structures. According to Greimas, every story consists several actants and every actant has some action models. The novel Return to Haifa written by Ghassan Kanafani was published in 1969. It emphasizes the necessity of facing Palestinians with Israel for achieving their rights regarding their relationship that exists between Palestinians (both Palestinians of 1948 and those living in Arab countries). Ghassan Kanafani writes about Palestine in a realistic framework and comes close to it from different perspectives. He presents facts artistically, the example of which is description of the relationships between land and Palestinians. The novel narratives events between 1948 and 1967. Coherent and narrative aspects of the novel has helped to reread the perspectives of literary criticism theory. So, the actions of the novel were explored using Greimas’s model. The study showed the ability of the approach in exploring Return to Haifa. It also showed that actants are the most parts of the novel and it also concludes that actants of the novel are the most significant elements of the story that include abstract concepts, events, episodes, and personal and physical features of characters.

Abstract Human personality is composed of three parts: id, ego, and superego. The relationship between these three parts creates the individual’s complex behaviors. The concept of “ego” represents a specific pattern of behavior and how one adapts and interacts with the environment. Sometimes, the “ego” suffers from a narcissistic personality disorder, resulting in the excessive increase of the person's attention and interest in himself. Therefore, he sees himself as a superior being and intensively focuses on his value in the eyes of others to the extent that this excessive narcissism leaves no room for loving others. Abu Firas al-Hamdani and Afzal al-Din Khaqani are two prominent Arab and Iranian poets whose poetry reveals manifestations of the narcissism phenomenon. This study aimed to explain the essential psychological features related to narcissism in the poetry of Abu Firas and Khaqani by relying on the descriptive-analytical method and referring to Christopher Lasch's model. According to Christopher Lasch's behavioral psychology, the standard features of narcissism in the poetry of Abu Firas and Khaqani are superiority complex (megalomania), devaluation of others, illusions of omnipotence, alienation from others, and complaint. Accordingly, these two poets present an exaggerated self-image in their poetry, ignore the values of others, and are very sensitive to criticism or failure. Abu Firas and Khaqani rarely communicate with others, and their communication is in line with meeting their personal needs. They consider themselves supermen who can do everything and attribute the positive events around them to themselves. These two poets are alienated from others, so they constantly complain about the people, the life, and the situation around them.

Abstract Magical realism is a combination of reality, myth, and history that entered the world of literature from the magical world of Latin American peoples. The concern for the excluded from society and the downtrodden in reality mixed, with imagination, is the common principle of all writers of magical realism. Saudi writer and novelist, Abdul Rahman Munif, wrote the novel Al-Ashjar va Ightiyal Marzouq under the influence of magical realism to tell the life story of Mansour Abdul Salam and Elias Nakhla as excluded people from society. Munif considers the expulsion of Mansour and Elias from society a product of the backwardness of the Arab community and the persecution of government officials. In the novel Munif allowed Mansour and Elias to take control of the novel and discuss their private lives and the challenges of the Arab world with literature that blends reality and imagination. This study aimed to analyze, using a descriptive-analytical method, the critical atmosphere of contemporary Arabic novels, and such a research is necessary because investigating new methods in novel writing and the effectiveness of these methods on the evolution of Arabic novels requires ongoing discussion. The results show that Munif has wisely and deliberately created a dark imaginary world that should be viewed from two perspectives. First, there is no place for light, human rights, and pluralism in the novel, and individuals are persecuted regardless of religious affiliation or social class. Second, there are solid individual motives for rebelling against all the inings that limit humans in this novel.