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Abstract
Examining the meaning of a word with the approach of cognitive semantics, through the radial network, analyzes the change of the meaning of the word in different contexts in the form of a systematic pattern. In this view, the word has a central meaning, which is also seen in the secondary concepts. Based on this, the secondary meanings that are proposed for the word are somehow tied with the central meaning and a semantic network is formed. Due to the fact that this theory can explain the semantic development of the word and clarify how they came about, we decided to use it to explain the semantic network of zikr in the Qur'an with a descriptive and analytical method. Dealing with the word zikr according to this theory leads us to the following conclusions: The linguistic remembrance of Allah along with the presence of the heart is the central meaning of the word zikr. This meaning is the central core of the coherent semantic network, which consists of six radial meanings based on the first meaning.
 

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The issue of polysemy has been considered within cognitive approach by Iranian linguists in recent years. That’s because the authors  have  analyzed the  simple form of the verb  /čijən/ (i.e., going) in  kalhori /kermanshaian Kurdish based on principled–polysemy approach proposed by Evans & Green  in 2006. In this qualitative study, the data were collected through Kurdish speakers’ daily conversation and analyzed based on the mentioned approach in a descriptive-analytic way. Also, the authors used Kurdish speakers and their own linguistic intuition to approve the authenticity of the data. The results showed that the prototypical meaning of this verb was “GO” that has forty-five distinct meanings, such as “travel”, “drive”, “migrate”, “flow”, “set”, “finish”, “charge”, “send'', etc. in its own semantic clusters including six distinct semantic clusters. Finally, these forty-five distinct meanings along with their six semantic clusters were illustrated in a semantic network. Also, the findings showed that a favorable explanation of the polysemy of this verb in Kalhori Kurdish can be obtained based on the mentioned approach. The polysemy representation of this verb in Kalhori Kurdish can be useful for a better understanding of the polysemy of other verbs in Kurdish.
 

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Since the earlier times, stories on prophets, miracles and their adventurous and instructive life have received special attention as effective elements in the literature domain, embellished literary works and attracted attention of huge number of readers. One of the most enticing, influential and noteworthy of these stories is on Jesus Christ. In the literature of the past, most of the poetical interpretations of him are more under the influence of Islamic point of view and less on Christian one, which in most part is in conflict with Islamic trend of thought on some significant issues. In the modern literature and specially the contemporary Arabic and Persian poetry, the Islamic interpretation of Jesus is encountered by a considerable Christian turn and some concepts like Jesus' sufferings, his crucification, his sacrifice for redeeming the human’s sins and his resurrection after death derived from Gospel find their way into poetical works. These concepts have been converted into mythical and symbolic ones in the Christian art and considerably aid poets in expression of internal anxieties, victimized nations’ suffering, cruelty of governors, cruel governments and so on. Adonis and Ahmad Shamloo are two modernist and experimentalist poets that some parts of their poetry are devoted to symbolic and mythological depiction of Jesus Christ. Relying on American school in comparative study, this comparative study attempts to investigate the motif of Jesus in Adonis and Shamloo’s poetry in a comparative manner and analyze some considerable issues in their poetry including Jesus’ Christian or Islamic aspects, the styles of these two in depicting him, their points of commonality and difference in Jesus' symbolic interpretations and success or failure of each in applying these symbols.

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Realism addresses and explores the truth in different approaches. These approaches involve expressing details, accurate analysis of society and illustrating personality in combination with social environment. Mahmoud Teymour and Jamalzadeh are establishers of Arab and Persian storytelling. They were writing most of their stories in the form of realism. In this paper, we first discuss about the biography of Mahmoud Teymour and Jamalzadeh and their position in Arab and Persian story literature; then we argue about their similarities and differences realism approaches. Then we explain their dominant realism approach and attitude. This envestigation looks for the similarities and diffrences in their realism approach considering the American school of comparative the literature as a comparative research approach.    

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This paper studies the conditions of production and understanding of the meaning of “Leqa-on Fi LazateRahil” by Nasrin Edris, Lebanese author. The story of “Leqa..” can be studied sustainability from a new semantic point of view, which includes the photographer and the fighters’ active discourses. Hamzah follows the program; his skill in the photography creates the main character in the action. The Commander has an important role in the acquisition of Hamzah’s emotional ability. In the second discourse, the fighters enter into action after the contract and obtaining the ability. Therefore, the main actions are performed simultaneously; the fighters fight and Hamzah takes photos. All procedures are performed respectively. The dominant discourse is intelligent, but emotional processes, especially photographer part, play an important role in the story forming. The aim of this research was to study the semantic process and narrative traits of the “Leqa..” story in order to achieve the main meaning functions and details. Also the effect of emotion on the meaning process has been investigated

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Lover’s person's life, often the source of the narrators and transmitters. For this reason, love stories in literature people of different have occupied a large space. The stories have many similarities in structure. Layla and Majnun story is the most famous and most ancient Arabic tales has a major influence in the development of Persian literature. Iranian literary love stories and the stories of many who have been created with the same name, the story is in Persian literature in terms of structure and content, have many similarities with the Arabic novel, it is the story of  aziz and negar. Outlook tries to comparative analytic method, coherence and diversity of the stories from the perspective of structuralism review. The difference is similar to the story of Leili and Majnun Arab and aziz and negar story, according to the American School. The as a result aziz and negar story, a group of folk love stories of literary influences are not given formal.
 

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Based on Mikhail Bakhtin’s point of view, the Dialogism, novel, more than anything else, is a linguistic phenomenon, which has a fair correlation between its genuine and its feature of heteroglossia. Language expresses the different social and ideological approaches of the utterances within a translinguistics framework. So the novel compiles all of these diverse social and ideological discourses and utterances. Different Character zones and discourses of the narrator, and embedded genres create a world of different voices and ideologies. From a feminist critique perspective (Gyno criticism), the novel Cheraghha ra Man Khamush Mikonam (I turn off the lights), applies social and cultural differences in different discourses to indicate the writer’s womanly standpoint through various social languages and utterences, and therefore, makes grounds for the promotion of the womanly voice in a multi-linguistic system. Here, through a descriptive-analytical method, we are going to study the “Heteroglossia” feature in the novel Cheraghha ra Man Khamush Mikonam written by Zoya Pirzad in the light of Bakhtin’s dialogism, and also from the Gyno criticism point of view, to analyze the diversity of discourses in this womanly novel. In this novel, the womanly awareness is indicated by the writer, the double-voiced discourse consists of the writer’s double-voice discourse and that of the narrator, embedded genres and the Character’s zones display the different social and cultural levels available, which also result in the appearance of a womanly world in the novel.

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  Text linguistics and the related areas of studies including the knowledge of cohesion is a recent branch of study in linguistics and literary criticism. Like many other linguistic and literary theories, this field has emanated from the western thoughts. Theories of the western society have caused different reactions among the Arab scholars in linguistics and literature. Some insist that such theories and ideas as intersexuality, perception, interpretation, and structuralism originate from Arab societies as part of the Arab heritage as they have already been developed by Arab scholars. Indeed, they are right to some extent. On the other hand, some consider them as totally new and unprecedented. Still there are others who take a more moderate stance, believing that they belong to the west, but trying to accommodate the theories to Arabic distinct features and its rich lexical and literary resources. This article sets out to examine the theories of contemporary Arab scholars in Arabic text linguistics, and suggests that many of them believe that the model of cohesion developed by Haliday cannot account for the Arabic language, attempting to accommodate the model by the deletion or addition of some factors  

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In our Iranian- Islamic heritage there are lots of luminous and valuable linguistic theories. Abdolghaher Jorjani`s theory of construction is an example of these endeavors in the Islamic linguistics area which has many close relations with western linguistic and critical theories such as Halliday functional theory. There are many common points between these two theoreticians` principles and concepts. This study tries to analyze some of this common points with a descriptive-analytical method in three basic sections: The first one deals with construction theory &systemic grammar.The second deals with construction theory &context.and the third deals with construction theory & textual structure. some of the conclusions of this research are: the convergence between the concept of construction and the concept of systemic grammar, the attention of two theoreticians with the context(linguistic and extralingustic) and its special function in the explanation of meaning of text , the convergence between two theoreticians in special function of speaker and listener in the word order. the present research is going to recognize functional features of Jorjani`s theory by filling the gaps between both theories which belong to old time and contemporary time.

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Reading skills is one of the most important language skills. The Success in learning a second language depends on this skill. But it is noted that the final semester students of the Arabic language and literature department who are ready to be graduated and even many graduates of this field are not able to read the Arabic texts correctly and fluently. Therefore, the authors of the present study intend to use the descriptive-analytical method and survey method to evaluate the reading skill of Arabic of undergraduate students to identify their weaknesses on reading and offer some suggestions for developing them. It should be noted that different studies have been conducted on reading skill in Iran and Arabic countries, but none of these studies investigate the weaknesses of Arabic language and literature students of Iran state universities in reading skill. So the present study is completely different from previous studies. The main question of the study is: how weak are Arabic language and literature students in reading skill and what are the reasons of these weaknesses? The statistical sample of the present study has been formed by124 undergraduate students in the Arabic language and literature department in 12 Iranian state universities, 41 of them are male and 83 are female. The tool used in the study is a researcher-made test, which has been designed for the first time for reading skill in Arabic language and literature and the existing models in the Arabic countries have been used to design the test. The results reflected the weakness of students and their lack of mastery in this skill. Although the students who are ready to be graduated, faces weakness in all levels of reading. There is a kind of consensus amongst the experts of Arabic language on this issue. The most important reason of this problem is that there is no special lesson for reading skill in the syllabus.
 

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The present research aims at investigating the polysemy of the conjunctions "Ɂæma" and "væli" in persian language based on principled­–­polysemy approach (Evans & Green, 2006).The methodology used in this qualitative research is descriptive­-analytic, and its type is corpus-based. the selected corpus has been obtained from interviewing with Persian speakers, newspapers and Persian grammarians books, analyzed by using cognitive approach, and their originality have been approved completely. It's worth mentioning that the authors have limited only a few samples of each meaning for distinct meanings of these two conjunctions, and each one has been drawn into a semantic network separately. This study has been done to explore and determine the distinct meanings of the conjunctions "Ɂæma" and "væli" in Persian language within principled-polysemy approach. Thus, the author has represented them in a semantic network separately. In this regard, the research results showed that the prototypical meaning of the conjunction /Ɂæma/ coming to the speaker's mind immediately /væli/ has fourteen distinct meanings and two semantic clusters in its own semantic network. Also, the prototypical meaning of the conjunction /vali/ is /Ɂæma/ having eight distinct meanings and two semantic clusters in its own semantic network.
 

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According to Jung's Archetype concept. some of the affective behavioral and though patterns are inherited by human beings and these patterns do significantly affect human being's personality development. These primordial perceptions are rooted in "collective unconscious" and since mystical poetry is this poet's achievement from this smooth layer. therefore. many archetypes will appear in that. The idea of "perfect man" is one of these archetypes. The appearance of this idea within mystical poetry is illustrative of the poet's challenge in achieving self-actualization and realizing self.
The present study applies a descriptive-analytical approach and it mainly relies upon Jung's psychology school. The objective of this study is to provide the reader with a psychological criticism of "Emadodin Nasimi"'s poetry. with regard to perfect man idea. This archetype has been projected within various characters such as Prophet Muhammad. Fazlollah Na'eemi. etc. The appearance of this idea in Nasimi's poetry follows a specific target and the main purpose in so doing is for the poet himself to achieve "self". This achievement is the result of passing several stages like " Identification ". "mental inflation". "projection" and " Individuation ".

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"Language" and its related issues are one of the most challenging aspects of philosophy and new critical approaches in reading religious texts. This is highly important in postmodern critical approaches and especially the Derridian reading of texts, which is one of the tools of some neo-Mu'tzalites in reading the Quranic text due to the authenticity of the language in these approaches. This has caused serious challenges due to its distinctive view on language. In this regard, the present research aims to "explain" two different views from the perspective of Derrida and Mulla Sadra in order to provide the conditions for the visibility of two approaches to being and knowledge through the window of language and the extent of the possibility of such readings with an analytical-comparative method. The findings of the research illustrate Mulla Sadra's view of existence, knowledge, and language, and his belief in the system of formation and education, which is derived from three sources of knowledge, the intellect, the heart, and revelation, and the divine language which has three creative stages. Considering the formative and legislative as well as the sub-territorial features of human language, Derrida's view on the third linguistic level can be examined from this point of view, and due to Derrida's failure to proceed from the intellectual-philosophical method, it was argued that he could not go beyond the "verbal" stage (in the epistemic system of creation.

1. Introduction
Contemporary reading of Holy Quran through critical and linguistic approaches based on the philosophical and post-modern criticism by some neo-Mu'tzalites has creates serious challenges for the Islamic communities. For example, Nasr Hamed Abuzayd mentions in his book On the Meaning of Text that although language is one of the most important tools of social communication and culture, one cannot consider any text out of culture and the actual reality of that text. Without any distinction between the language of divinity and material dialectics, he considers the language of Quran as a cultural construct. Considering the importance and status of language, truth, meaning, and elements of different readings, this study focuses on two Islamic and western thinkers’ thoughts on the relationship between truth and being. In other words, the study analyzes the ideas of Mulla Sadra – considered by some as the representation of post-modern Islamic civilization – and Derrida – as a Jew thinker familiar with mysticism – to compare their approaches regarding language. It compares and contrasts their ideas on language to investigate language as a whole, and the principles and meta-structures in detail. Therefore, this analytic-comparative study happens within comparative philosophy and explanatory framework to compare a phenomenon with its samples to realize the two approaches regarding knowledge and being from the linguistic point of view. It is evident that the comparative approach toward this topic can shed light on the differences regarding the theories and ideas of these two thinkers, and show the similarities in their views on language. The aim is to answer the following research questions:
1. What is the role of language regarding being and knowledge in Quranic-based approaches of Mulla Sadra and Derrida?
2. How far Mulla Sadra’s reading of Quran’s language can leave space for Derridian reading of this text?
Accordingly, the following hypotheses were put forth:
1. It seems that the approaches of these two thinkers regarding language is very similar and both prioritize language to being and knowledge.
2. Considering the hypothesis on the similarity between the two approaches on language, one can claim that Mulla Sadra’s approach and his philosophical view on Quran affirms the Derridian approach to the same text.

2. Findings
Mulla Sadra relies on three sources of intellect, heart, and revelation, and three schemes of originality of being, suspicion of existence and intrinsic movement which refer to independence of being, meaning that the divine and being in the hierarchical system is based on cause and effect. The first cause is the divine force which is the speaker, and the speech is the actual potential. The God’s speech is the final outcome of its perfectionism which appears in two forms of non-verbal and verbal which is realized through manifestation and representation of the world, and the other one is verbal which occurs through the writing of Quran for understanding the world. God manifested in its speech and is the actual being. The world happens through the divine speech. The divine speech is on its own (the world) and it is prior to knowing. This priority of language to being is the commonality between Derrida and Mulla Sadra which confirms the first hypothesis of the research, the difference being that Derrida is human’s speech unlike the divine word, and it is not based on a perfect being borrowed from language. It also does not go beyond the reliance on others from Mulla Sadra’s perspective. Based on Mulla Sadra, Quran is God’s speech and a reference. However, Derrida only believes in the written and even departs it from the status of a book.
Based on Mulla Sadra, to understand the divine language, one needs a learned science and divine one, but Derrida only relies on the learned science since he does not go beyond the intellectual-philosophical level.
Based on Mulla Sadra’s approach and his theory of integrity of being, the invented speech and the religious one are based on a holistic and hierarchical being, not a plural and diverse meaning, but a deep-seated one. The level of understanding depends on the reader which is different from that of Derrida’s which is based on plurality of meaning. In Mulla Sadra’s approach, the speaker in the Quranic text is an infinite being, an actual presence. Understanding this presence is based on the feature of comprehension, the lack of which is the lack of comprehension. Therefore, the language of Quran is a technical language.
The divine speech is an actual action and the meaning of speech is actual speech. In religious words, the purpose is non-verbal, however, in both cases, presence and purpose are unchangeable. Therefore, based on Mulla Sadra’s approach, Quranic text does not welcome Derridian reading. Accordingly, the second hypothesis is rejected and some Mu'tzalites’ reading of Quran which are based on Derrida’s theory needs revision.
According to Mulla Sadra’s ideas on human’s speech, as human is a representation and sample of the divine, and a lower version, he can reach the actual divine speech if perfection happens for him as well, which can on its own account bring along the divine names for him, and all three aspects of divine speech in invention, interpretation, and realization manifest within the person. Nevertheless, when human stands in lower position where the actual knowledge is not within his reach, using language at the lowest possible level of asking for things through language, the meaning of speech is anything but speech, which merely means words and verbal speech. Human should dwell on a lowering curving path through manifestation and understanding in order to reach knowing, after which the rising path leads to development. Therefore, knowing is prior to language, and language is representation.
Derrida’s approach is based on the lowest level of language. Based on his own assumptions and philosophical mentality, Derrida does not try to achieve perfect truth and divine knowledge, since this divine world is denied in his western metaphysics, centering human on its conception, which is surprisingly rejected by the post-modernists. Although one cannot ignore postmodernism's spirituality, even as some consider some type of postmodernism as a return to religion, this return is thoroughly individual spirituality which does not rely on any truth. However, the religious spirituality is absolutely perfectionist and divine. Nonetheless, Derrida’s reading is the lowest possible level of human language which occurs in material world, though one can claim based on Mulla Sadra’s approach that this level of reading is not actually possible as words are merely resources through which the level of some underlying absolute meaning are accessible, not a source of plural meaning.
Although Derrida relates the world as God’s writing due to his Jewish background, and like Mulla Sadra, considers the word as the cause of being, he traps God within the language. Mulla Sadra, however, posing the theory of being, considers God the cause of all causes, which has been caused before anything, and language, compared to the perfect being, is the occurred and secondary feature. If both of these figures consider the world as a part of God’s written, Mulla Sadra believes in the world as the actual and descriptive representation of the higher perfect speech and being, while Derrida distinguishes the writing from the book and looks for plural meaning and evolution of the world based on the holy book. It should also be mentioned that writing and speech is fundamentally different from the perspective of these two thinkers

 

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In the holy Quran, several words have been used for the meaning of perception and knowledge. The verb "šaʕara" as one of the words in Persian translations more often is equated with words ‘know’ and ‘understand’; but its more detailed component is the issue of this essay that is devoted to two sections of etymological and contextual study. Etymology based on the methods of historical linguistics and sources of Semitic languages, a comprehensive contextual study of all applications alongside each other, content analysis of verses and use of the anthropological achievements in discourse analysis of Quranic verses are the methods used in this article. Etymological evidences suggest that this word dates back to the ancient Semitic language and is made up of the hypothetical root of the "šʕr" (to divide, break open) in the same language and this root is also derived from the Afro-Asian root (ĉaʕ), meaning "cut" but in the Pre-Islamic Arabic discourse it is influenced by the word šiʕr (poetry) by semantic contamination. Negative application, no application in descriptive phrases, devotion to the perception of hidden affairs are the functional features of the term šaʕara that make the definition of the Qur'anic meaning of šaʕara as a "non-process perception" justifiable. Non-process perception entails an increase in the role of imagination and reducing the role of time-consuming rational processes.

1. Introduction
In the Holy Qur'an, many words are used for the meaning of understanding and knowledge, "ʕalima", "šaʕara", "ʕaqala", "faqiha", "daraya", "ʕarafa" are verbs that specifically indicate the meaning of "understanding". In the translation of these words, words such as "understand, know, percept, feel, recognize" are equated, which are covered under the general title of perception and cognition, but what are the more detailed components and characteristics of each of these words, is the place of questioning and each of them requires a separate research, so the purpose of this paper is exclusively to research about the root of "šaʕara".
In the end, it is expected that this article can open a way to clarify the topics related to cognition and knowledge in the Holy Qur'an, topics that, in addition to being important for the intrinsic value of understanding the Holy Qur'an, also have double importance in some ways, and that is the ever-increasing effort about the question of "cognition" in the current era. In recent decades, a branch of science under the title of "cognitive interdisciplinary studies" has also emerged, which brings together the different fields of human knowledge around the issue of "cognition" and tries to solve the problems of this issue through the synergy of different fields of knowledge (Afrashi, 2015, p. 22).

1.2. Research Questions:
The two questions of this research are:
1. What is the meaning of the root of "šʕr" and the relationship between the different meanings derived from the three-letter root of "šʕr" based on historical linguistic methods and Semitic language sources?
2. What is the meaning of "šaʕara" in Quranic applications according to the context of the verses and the analysis of the content of the verses and using anthropological achievements in the discursive analysis of the verses of the Quran?
2. Literature Review
There are some efforts have been made in the Arabic dictionary and Quran commentary sources to clarify the meaning of this root. These efforts can be divided into two parts: a) etymology, which examines the relationship between different meanings derived from the three-letter root of the "šʕr"; and b) examining the meaning of "šaʕara" in the Qur'anic usage, which has been done according to the context of the verses and specifically the object of the verb "šaʕara". In the continuation of the article, this background will be quoted, examined, and criticized in detail. In today's studies, there is no background for this research, although it can be considered as a similar background to the research organized about words related to the semantic field of perception and knowledge, such as:

1. Barooti, M., Akbarian, R., & Saidimehr, M. (2018). Tabatabaie on semantics of divine attributes. Contemporary Wisdom, 9(2), 23-45. doi: 10.30465/cw.2018.3448
2. Hajikhani A, Roohi K, Dehqan A. “Etymology of “Ilm” (knowledge) as a Quranic word in the Semitic languages”. LRR, 7(5), 27-47; URL: http://lrr.modares.ac.ir/article-14-6733-fa.html
3. Dehqan, A., Roohi, K., Pakatchi, A., & Parvini, K. (2018). Research on Components of Universal Concept of Wisdom in its Quranic Concept. Ketab-E-Qayyem, 8(18), 7-30.
4. Tayyeb Hosseini, S. M., & Sharifinasab, H. (2015). Semantic analysis of "Poetry" and "Poet" in the Quran. Journal of Quranic Theological Exegesis, 2(4), 595-618.
5. Falahpour, M. (2013). The semantics of science in the Holy Quran and human schools. Scientific Journal of Islamic Education, 21(20).

However, in this article, an attempt is made to pursue these efforts with a more scientific approach and with a more comprehensive view, and to obtain a comprehensive meaning for the word "šaʕara" (understand) and its semantic differences with other words in the field of perception.
Therefore, the current research is organized in two directions: 1) the etymology of the word "šaʕara" based on historical linguistic methods and Semitic language sources, and 2) the study of the context of the word "šaʕara" in the Qur'an, with a comprehensive look at all the uses together, analyzing the content of the verses and usage among the anthropological achievements in discursive analysis of Quranic verses.

3. Methodology
The main research approach is linguistics (specifically lexical semantics), which is possible regarding Quranic words in two ways: diachronic and historical research (etymology) and synchronic research of word usages (in the context of Quranic verses). In this article, to provide a comprehensive and reassuring judgment about the meaning of the word, both historical and synchronic paths have been followed.
However, the innovation of this paper compared to the interpretive-lexical tradition is: 1. in the etymology section, relying on historical linguistics methods and Semitic language sources, and 2. in the context study section, a comprehensive look at all the uses of the word in the Qur'an, and an attempt to categorize them based on the common and different connotations of the word and finally a discursive analysis of the content of the verses, using anthropological achievements.

4. Results
The achievement of the present research in the field of two research questions can be expressed as follows:

1. In terms of etymology, the word "šaʕara" (to perceive) is not very clear. The most probable analysis is that this word dates back to the ancient Semitic language, although there is little evidence of its presence in non-Arabic Semitic languages, and the Semitic word "šaʕara" (to know) is also from the supposed root "šaʕara" (to divide, ‎break ‎open) in the same language and that also is derived from the Afro-Asiatic root (ĉaʕ) meaning "to cut". In the pre-Islamic period, this word was influenced by the word "šiʕr"(poem) in the discursive atmosphere of the Arabs (by semantic contamination) and assigned to a special type of perception and knowledge, the characteristics of which can be seen in the Qur'anic usages.

2. "šaʕara" in the Qur'an indicates a valuable and special perception that is used to understand secret and unseen things. In terms of defining the Qur'anic meaning of "šaʕara" (beyond the practical features), it seems that the view of the commentators and linguists who defined "šaʕara" as understanding the result of sense (material sense) is more compatible with the Qur'anic usage, but a more accurate interpretation is the definition of the Qur'anic meaning of "šaʕara" as "non-process perception". The non-processual nature of perception requires increasing the role of imagination and reducing the role of time-consuming processes of intellectual and verbal assessment.

 

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Lying doubt is the most serious doubts about the divine prophets that has long been fueled by resorting to the conspicuity of some verses and traditions. In this paper after specifing concepts of Lying and Dissimulation in terminology and technical expression, analysis four doubt of lying related to Prophet Ibrahim and a doubt of lying Prophet Yusuf (pbuh) and assessed the solutions proposed.
In response to the question of lie mixed with Shrek and the Sabian’s Prophet Ibrahim, we accepted promotion of monotheistic position of Abraham’s solution, and in the case of malingering false; he perceives diagnosis disease or its tim by looking at the stars and this solution adjusts with the apparent of verses.
And lying about breaking the large idols, is justified by white lie by virtue of dissimulation. And named his wife Sarah as his sister, all traditions are fictional.
And in case of doubt or approval lies by prophet Yusuf (pbuh), white lie is a solution and also it was justified by the permission of Allah. Other solutions about all every five doubts are unjustified.

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Harold Bloom's "anxiety of influence" theory is one of the postmodern flows influenced by Nietzsche's philosophy and Oedipus Freud's theory of relationship between poets and critics, relying on two terms "backward" and "predecessor".Based on this theory, every poet tries to free himself from the anxiety of his influence by employing different mechanisms and proving his independence from the predecessor. Ignoring the extent to which this theory can be applied to all poets and critics, as Harold Bloom puts it. The study of the poetic collection "Al-Ketab", in the present moment" and the assignment of this collection to the text, along with the recitation of the poet's life and poetry by Adonis, are the main motivation.The authors used a descriptive-analytical approach to read this series in the light of the theory of "anxiety of influence ". The results showed that by using modern historical criticism and deconstruction in relative reading, Adonis attempted to exert his independence in three stages by employing mechanisms of influence retreat, denial of sanctity, and self-criticism of the predecessor.

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The novel, with the tools of language, represents the real world, so the word takes the place of lens, revealing different  aspects of society. The study of the narrative text in its cultural, social, political and historical format and its role in the formation of cultural identity for society helps to search about the emplicit pattern behind the apparent text and its technical esthetics. The purpose of this study with an analytical and descriptive approach and based on critical approaches for cultural criticism and its procedures by focusing on the parallel cultural pattrens behind the linguistic construction of the text in the novel "The Country Night" by Janan Jassim Hallway is presenting a perception about cultural patterns in their aesthetic and ugly dimensions. A esthetics lead to cultural awareness, but the ugliness are the systemic defects hidden under the mantle of the aesthetic as one of the cultural tricks that lead to cultural blindness. The obvious cultural habits of the war discourse in this novel are the dignity, honor, and defense of the eastern front of the Arab world, as opposed to the harsh and hidden cultural practices of the regime.The fictional character (Abdullah), like any Iraqian, feels no identity in his life in front of repressive behavior. Even the place in the story changes from a happy place (a place for children to play) to a sad place (a place of execution) to shows the dominance of cultural practices created by state violence in Iraqian society.