Reciprocal Relationship between Texts/Images and Social Criticism in Maqamat al-Hariri

Document Type : Promotional article

Authors

1 , Assistant Professor, Faculty of Art, Alzahra University, Tehran, Iran

2 Master of Painting, Faculty of Art, Alzahra University, Tehran, Iran

Abstract

Manuscripts of al-Harīrī's Maqāmāt (also known as The Assemblies of al-Hariri) is the famous work of Abu Mohammad Qasim bin Ali Hariri Basri, born in 446 AH.  This literary work is one of the oldest illustrated stories of Arabic literature during the Abbāsid caliphate. Unique literature, narrative attractions along with social criticism, moral and educational values are its unique features. By illustrating this work, Mahmoud Wasiti not only established the Baghdad School of Painting, but also created an illustrated culture of the social, behavioral, and moral conditions of the time. This article has used social criticism to describe and analyze the written and illustrated text of al-Harīrī's Maqāmāt and will address the realities of the medieval Arab society as well as the research results.
Social criticism is one of the most authoritative criticisms among various types of criticism. According to the definition of social criticism, just as the social environment affects literature, literature also has had a profound influence on the social environment. Sociology of literature is one of the specialized branches of sociology. “Literature and representation of the social world” is one of the important fields of study in the humanities field. The works of poets and writers can be used to understand social thought. In social criticism, the relationship between literature and society has been considered and the most important method of analyzing literary texts is social criticism and analysis.
Hariri's social criticisms are presented under three main headings and represent his meticulous attention to social issues. His sharp attention was drawn to issues that few people paid attention to. Among his social criticisms, the government’s criticisms are more noticeable than others. Moreover, these criticisms have been unique mainly from social, literary, and cultural perspectives. The second category of Hariri’s criticisms is of social ideological behaviors that affect specific groups and different social classes. The third category of criticisms refers to ethical-social behaviors and individuals in society as a whole.
Therefore, in Hariri’s vision, every member of society plays an equal role in the construction of society or its corruption. Considering the type of criticism as well as the individuals or groups that have been criticized by Hariri, it can be said that Hariri is a socialist and not an individualist. He believes that a balanced and healthy society contributes to the construction of a healthy life and human development. According to the moral criticisms of Harīrī's Maqāmāt, he does not blame the rulers for all the people’s wrongs and sins and considers that both individuals and the society are equally effective in making them. The construction of both society and individuals requires their unity and solidarity. According to government criticisms of Harīrī's Maqāmāt, the main criticism is towards the grandees, rulers and kings, religious leaders, and preachers because of their society and not towards the society members. In Hariri’s social perspective, individuals should be criticized based on their position and influence to create a society close to Hariri’s Utopia.

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References

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URLs:
URL1.www. vista.ir.

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