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1. Introduction The comparison between Iranian and Arabic literature, due to the social and cultural commonalities of the two nations, adds new achievements to the comparative literature. In the analysis of the aesthetics of poetry, the elements of surface structure and deep structure, and the harmony between them play an important role. These elements, however, are not completely correct and unchanged. It is necessary to observe beauty elements, but not enough, because part of the beauty of the poem depends on the extent to which they are employed, and the other part depends on the elements that are felt; how beautiful these works are, however, is a matter of taste as well and cannot be determined only by relying on rhetorical criteria in those poems. Hamed Askari (born 1361) is an Iranian lyricist and poet. His poetry books "A Tale of Toranj and Baluch", "The Lady as You Are", "Dark Blue", "Fairy of the Night: a Book of Songs" have been published so far. Ali Al-Jalavi is also a contemporary Bahraini poet and writer. He turned to poetry from the age of fourteen, and his poetry appeared as revolutionary, as a youth. During his teenage years, he joined Bahraini freedom circles and became acquainted with politics. For the first time at the age of seventeen, he criticized the situation in the country and was arrested for it. In 1995, he was arrested for the second time and was sentenced to prison till 1998. 2. Methodology "Resistance literature is referred to as a set of works that speaks of the ugliness and catastrophes of internal rampage or external rape in all political, cultural, economic and social spheres in literary language. Some of these works are more than a disaster, some during the war or after time writing its history ”(Shukri, 1979: 10 and9). Among the poets of resistance literature in Iran and Bahrain are Hamed Askari and Ali Jalavi. Using a descriptive-analytical method, and based on the American school of comparative criticism, the present study analyzes and compares the components of resistance literature in the poetry books "al-Dalmuniyat, al-Osian and Kerrzah" by Ali Al-Jalavi, and "A Tale of Toranj and Baluch", "The Lady as You Are", "Dark Blue", and "Fairy of the Night: a Book of Songs" by Askari. 3. Discussion 3-1. The elements of resistance literature in Al-Jalavi and Askari's poems 3-1-1. Patriotism Al -Jalawi shows his love of homeland in the following piece : "Who now has the courage to declare that the dust that passed through our blood does not move ... I do not see the streets here, the cold (persecution and weakness) has infiltrated all hell ... my homeland! I love you. You send a prophet whose promise is the palm... In the stream of all the prophecies, the plain of peace and friendship is planted ... ". (Al-Jalavi, 2001: 34-31). Askari also expresses his love and emotion in these verses: " With me Berno on my shoulder, you constitutionalist rebel/ love has done such that burns Tabriz/ Later history would tell/ What did your eyes do?/ My days are like a shepherd’s black kettle/ Everyone who saw me after you, spoke of thunder/ an old oak log was burnt, not a handful of straws”(Askari, 1397: 9-10) . The comparative analysis of Al-Jalawi and Askari's love of their homeland shows that both poets benefit from an epic and strong tone in their poems and love their homeland. However, Al-Jalavi uses the pronoun نا) us) in his poetry to generalize it, while Askari takes advantage of the first person pronoun, and uses symbols to create an epic atmosphere. 3-1-2. Praise of the martyrs In another piece of poetry, Al-Jalawi speaks of the martyr and his heavenly position: "War changed you; you come in a white shirt, you descend the stairs in a wondeful beauty and peace. My brother! Has war changed you? Came in a white shirt; but desceded hastily and wonderfully, and you were winged (you became an angel); while your legs joined the stars ...". (Al -Jalavi, 2001: 22). Askari also presents a piece of poetry to the diver martyrs: "His mama said that his dad saw his swaddling-clothe/ and caressed his arms as he used to/said his hands were like a whale’s wing/ “I would have a diver son, I think”/ Mama used to say: he used to roam by the river/ “Mom! I want to be big/ I would go to take Leila a pearl/... ."(Askari, 1395: 67-68) . The comparison of the above poems makes it clear that Ali Al-Jalavi and Hamed Askari used specific symbols and patterns in the portrayal of the bravery of the people and martyrs of their land, and in the form of poetry, have made their audiences follow them. 3-1-2. Call for resistance Al-Jalavi has written about resistance : " My Lord! Maybe, maybe, I don't know ... if you go to him and seek something in his fingers, he would hide out of embarrassment and shame. Now there is a bomb in his hand or fire in his mouth, and a storm is set up, my Llord! Maybe, maybe, I don't know ... anger ... "(Al-Jalavi, 2011: 63-71) . Askari also uses words in a piece of poem that represents the invitation for resistance "I am a tired Berno and miss the battlefield / My heart is in fier and I desire to rebel/ I am Abu-Moslem, yo! city of flowers and Turquoise/ Embrace me, I intend to conquer Khorasan/ Fear of Zulikha’s deception, ... sadness of prison/ I have an old father in Canaan too” (Askari, 1397: 23). A comparison of these verses shows that both poets try to make the spirit of resistance awaken, and call for resistance . 3-1-3. The description of the devastation and the failure of war Al-Jalavi observes that the bloody hand of colonialism has become accustomed to looting his land: "The garden was eradicated .../ They did not leave their names/ they would haste for the road before their steps. I tell them to wait a little. The library has been swept by the dust of time; Like all the children of this city, I'm ready for war and flight. Why are we killed? why us? How would you allow children to die? "(Al-Jalawi, 2011: 23-18) . Askari speaks of his beliefs that have their roots in his belief in preserving his land : "Who knows for a few times/ laughter on your lips?/ Where does the jar of jam fall again? Blood is everywhere in the world/ a single sniper/ an explosive trap ”(Askari, 1395: 57-56) . The comparison of the poetic evidences of the two poets regarding suffering and misery of the war indicates that both poets have depicted the sadness and suffering of the people in addition to portraying the problems and sufferings of the war . 3-1-5. Palestine Al-Jalawi callf for Arabic territories to support Palestine in the following piece of poetry: "Whenever bomber planes attack those who set fire to their blood; The unbelievers (Marqan) prefer escape. Their stone is their prophet. As the embassies were away from him, he would follow them. O, nations of God! This is a rock discourse: Destroy the embassies in every capital and enter them calmly” Hamed Askari also focuses on the issue of Palestine and speaks of blood, mortars and martyrs: "In the swarm of blood and mortar/ .../ thousands of children die each day/.../ closed, like the Rafah passage/ Damn with this behavior and this logic/ this doll-killing logic/ this is the logic of the knife and apple throat ...»(Askari, 1395: 72-71) The comparative analysis of the above poems indicates that both poets call their audience to defend Palestine and the anti-oppressive revolution, and depict the consequences of the occupation of Palestine such as homelessness, killing, assassination, exile. 4. Conclusion There are many common aspects between Hamed Askari and Ali Al-Jalavi, as contemporary poets of Iran and Bahrain in the field of resistance literature, and these commonalities have certainly paved the way for common themes and meanings in the works of these two poets. By examining the poetic themes of the two poets, the following points were found: Their poems are directly related to the themes and components of resistance literature, and in this context there exists sincere emotion in their poems. The themes and components common to the poems of these two poets include patriotism, martyrs, call for resistance, devastation and failure of war, referring to the Ashura movement, hope for the future with the emergence of the Savior, and Palestine. They use sentences, compositions, and vocabulary that adds to the emotional and artistic aspects of their poetry. They chose the diction of their poems according to the theme of resistance. Some of the words that express resistance and stability have been repeated, and this repetition has highlighted those words and the audience's attention to it . Both poets have used the present tense of the verb more than the past tense in order to express the continuity of struggle and resistance on the one hand, and to depict the continuity of oppression towards their homeland on the other. The use of present tense also indicates the sustainability of the past time. Both poets have benefited greatly from the first person pronouns, because they speak of events that they have witnessed first hand. Al-Jalavi and Askari have employed figures of speech (simile, metaphor, irony) and symbols, and have reffered to historical figures of resistance in order to bond the archetypes with the reality of their society. [ABSTRACT FROM AUTHOR] |
