Humanities Journal of University of Zakho

EROS VERSUS THANATOS IN MILAN KUNDERA’S NOVEL IMMORTALITY (1991)

Olga Alexandrovna Babenko — Mon, 05 Oct 2026 00:00:00 +0000

The article examines the dual and nondual interrelation of Eros and Thanatos, as respectively described by Sigmund Freud and Herbert Marcuse, and as subsequently and involuntarily embodied in Milan Kundera’s novel Immortality (1991). In the course of the interdisciplinary research, which is based on the literary text analysis from the philosophical and psychoanalytic perspectives, the author of the article argues that the characters in the novel are shaped by Sigmund Freud’s and Herbert Marcuse’s views on Eros and Thanatos. Eros, the living force, and Thanatos, the death instinct, are presented in a dual interrelation through the character of Agnes, the protagonist in Milan Kundera’s novel. This artistic representation of Eros and Thanatos, in which the drives constantly confront each other and determine human behavior, follows Freud’s views as reflected in his essay “Beyond the Pleasure Principle” (1920) and his later works. Nondual interrelation of Eros and Thanatos is embodied in the character of Agnes’ younger sister, Laura, who is juxtaposed with the protagonist. Laura’s behavioral pattern is grounded in Marcuse’s theory of nondual instincts, as described in his work “Eros and Thanatos” (1955). If unrepressed, according to Marcuse, Eros transforms the destructive powers of Thanatos into creative energy. This kind of transformation is illustrated in Kundera’s characters of Laura and the episodic artist Rubens, who has received his nickname after a famous 17^th-century Flemish painter. The novel finds its artistic closure in the celebration of the unrepressed Eros - through the characters of Laura and Rubens. The research findings contribute to the expansion of Kunderian studies and to the analysis of the foundational novel by Milan Kundera (1929-2023), who is considered the prominent European writer of the 20^th-century. Moreover, the study of Kundera’s work from the philosophical and psychological perspectives reveals the novel’s relation to the theories of two great thinkers – Sigmund Freud and Herbert Marcuse.

SHEIKH NIZAMUDDIN ABDUL HAMID AS AN EXEGETE (SHEIKH DR. NIZAMUDDIN ABDUL HAMID AND HIS METHODOLOGY IN HIS EXEGESIS ((TAFSIR TAWL SHAN)) – A DESCRIPTIVE AND INDUCTIVE STUDY).

Mohammad Khorshid Mohammad, Shawkat Zain Alabedeen Mohammed — Mon, 05 Oct 2026 00:00:00 +0000

The concept and movement of Tafsir (Qur'anic exegesis) originated during the era of the Prophet (peace be upon him), as the Prophet (peace be upon him) interpreted some verses. This is what is meant by (Tafsir by the Noble Prophetic Hadith). However, he (peace be upon him) did not interpret all verses of the Qur'an because they were understood by his companions (may Allah be pleased with them) as it was in their language. Then came the era of the Companions, who were the knights of eloquence and language, and they interpreted the Qur'an according to their understanding and what they received from the Prophet (peace be upon him). After that came the era of the Tabi'in (successors), and distinguished exegetes emerged among them. Following them, sciences were codified, and scholars documented Islamic and other sciences, most notably the sciences of the Qur'an and Tafsir. Kurdish scholars also dedicated their efforts to authorship, especially regarding the Qur'an and its exegesis. They began to compile works in the field of Tafsir in the Kurdish language in the twentieth century. Among their scholars was Sheikh Nizamuddin Abdul Hamid (may Allah have mercy on him). He belonged to a deeply rooted and scholarly Kurdish religious family, well-known in Kurdistan, and lived for over a hundred years. He dedicated his entire life to authorship, teaching, and Da'wah (Islamic propagation). He was affiliated with the Ikwan Development School (Madrassat al-Tanmiyah al-Ikhwaniyah), thus, he was critical and shunned blind imitation. He interpreted the Holy Qur'an in Kurdish with a moderate exegesis when he was about eighty years old, naming it (Tafsir-i Gull Shan). In it, he focused on the dawah (call to Islam), educational, scientific, and miraculous aspects. He diligently interpreted the Qur'an with the Qur'an, with Hadith, and with traditions (athar), in line with reason, and free from Isra'iliyyat (stories of Jewish and Christian origin), weak narrations, and superstitions. His exegesis included some sciences such as Qur'anic sciences, Hadith, Seerah (Prophet's biography), Fiqh (Islamic jurisprudence) and its principles. He also discussed scientific issues related to the cosmos, the creation of man, and so forth.

AN IMAGIST STUDY OF RICHARD ALDINGTON’S CHILDHOOD AND SHERKO BEKAS’S WHEN I WAS A CHILD A COMPARATIVE STUDY

Hasan Hussein Karo — Mon, 05 Oct 2026 00:00:00 +0000

This paper analyzes and applies the principles of Imagism to both Aldington's Childhood (1917) and Sherko Bekas’s When I was a Child (1995). Although Aldington's and Bekas's works have been written and produced in different languages and cultures and they were produced in different time periods, they both use imagery, an economy of language, and an indirect expression of emotion. It is analytically hypothesized that Imagism is not only related to a specific culture or language but is, in fact, a universal poetic technique used to reimagine, instead of childhood imagery. This study adapots a comparative study in which it creates a relationship between Alington’s sense of childhood he experienced along with Bekas’s nostalgia to past childhood.

THE RELATIONSHIP OF THE CONCEPTS OF JUSTICE AND INJUSTICE TO AUTHORITY FROM THE PERSPECTIVE OF THE QUR’AN, THE PROPHETIC (HADITH), AND MUSLIM THINKERS IN THE ((5TH AND 6TH CENTURIES AH / 11TH AND 12TH CENTURIES AD))

Shimal Hameed Mohammed, Hakeem Abdulrahman Zubair — Tue, 06 Oct 2026 00:00:00 +0000

This study is devoted to examining (The Relationship of the Concepts of Justice and Injustice to authority from the perspective of the Qur’an, the Prophetic (Hadith), and Muslim thinkers). Within the framework of this topic, several clear linguistic and terminological definitions of the concepts of both justice and injustice are presented in order to clarify their meanings, particularly regarding the implementation of justice and the avoidance of oppression by those in positions of power. God Almighty mentions in numerous verses of the Noble Qur’an the virtue and goodness of justice in governance, praising those who adhere to it in accordance with Islamic law (Sharia). At the same time, He warns officials and those in authority against using their power to oppress or exploit their citizens. Likewise, many sayings of the Prophet Muhammad (peace be upon him) emphasize the necessity of establishing justice. These hadiths explain that the purpose of justice is to preserve social cohesion, harmony, and unity within society. They also highlight the elevated status of the just ruler in the sight of God and His Messenger (peace be upon him), stating that his reward on the Day of Judgment will be Paradise. Conversely, any ruler who oppresses his people and persists in oppression incurs the displeasure of God Almighty and will face the punishment of Hell. Muslim thinkers have recorded discussions of justice and injustice in governance in their works and expressed their views on the matter. They unanimously agree that a ruler must uphold justice in accordance with Islamic law, treating citizens equally without discrimination. They also stress that the ruler should appoint competent, knowledgeable, and just individuals to manage the affairs of the state. Under the protection of justice, a nation flourishes in all fields and achieves progress, whereas the injustice of a ruler drives the country toward instability and dark future, leading to hardship and the eventual decline of the state.

PEER INTERACTION AS A DETERMINANT OF EFL ENGAGEMENT: EVIDENCE FROM STUDENTS AT A KURDISH UNIVERSITY

Dejeen Mohammed Ali Taha, Shivan Shlaymoon Toma — Tue, 06 Oct 2026 00:00:00 +0000

Although the topic of engagement has been explored in many research studies, few studies have focused on the importance of social factors such as peer interaction on behavioral, emotional, and cognitive engagement of Kurdish learners of English as a Foreign Language (EFL). The research aims to explore the effect of peer interaction and feedback on learner behavioral, emotional and cognitive involvement, and to determine whether the level of English language proficiency (ELP) influences the relationship between the role of peers and learner engagement. This study explores the role of peer interaction and feedback in the engagement of the learners with respect to the Kurdish higher education system in particular at the university of Duhok. A mixed method design was used, which included focus group discussions, open-ended responses in the survey as well as a standardized English language assessment. The subjects of the study were 134 second- and third-year Kurdish EFL learners and they were divided into three levels: beginner, intermediate and advanced levels based on the Oxford Placement Test. The results suggest that positive peer engagement and feedback are important factors in improving behavioral, emotional and cognitive involvement. The results of statistical analysis revealed that 66.5% of the students expressed positive engagement and that the peer interaction had the highest score for engagement (M = 1.78) and was the only statistically significant predictor of positive engagement (p < .05) when compared with other variables. The results indicated that a weak positive correlation was found between engagement and academic achievement (r = .12). These findings also indicate that the effect of peer support depends on levels of proficiency and that the nature of the peer support (e.g. group size, workload distribution, classroom structure, etc.) affects the impact. Inevitably, smaller groups were related to higher levels of involvement and interaction. Engagement was not always associated with improved learning outcomes. The research emphasizes the need for establishing a supportive peer learning atmosphere which enables meaningful involvement in Kurdish EFL classrooms. This work makes further contributions to the distinctions between learner engagement and motivation, participation, and academic achievement. The methodological transparency and analytical rigor were enhanced through strengthening of reliability procedures, coding procedures, and statistical interpretations.

IMAM MUHAMMAD IBN MUSTAFA AL-SHAHAWI AL-DASUQI, WHO DIED IN (1167 AH), AND HIS METHODOLOGY IN HIS BOOK (FATH AL-MALIK AL-BARI BI SHARH BA’D AHADITH ABI AYYUB AL-ANSARI)

Harman Khalil Ismail, Muslih Salih Nabi — Thu, 08 Oct 2026 00:00:00 +0000

This research is entitled: Imam Muhammad ibn Mustafa al-Shahawi al-Dasuqi (d. 1167 AH) and his methodology in his book Fath al-Malik al-Bari bi Sharh Ba'd Ahadith Abi Ayyub al-Ansari, It discusses the biography of the author, Imam Al-Shahawi (may God have mercy on him), and his blessed efforts to serve Islam and Muslims through his beneficial knowledge and diverse writings, The research aims to unveil the life of Imam Al-Shahawi Al-Dasuqi, by explaining his name, lineage, scholarly status, works, and writings. It also aims to reveal his book (Fath Al-Malik Al-Bari bi Sharh Ba’d Ahadith Abi Ayyub Al-Ansari), By defining the book, verifying its attribution to its author, describing the manuscript, and outlining the author's methodology in the book. This book (Fath al-Malik al-Bari bi Sharh Ba'd Ahadith Abi Ayyub al-Ansari) is considered one of the books of the forties of hadith, because he compiled forty hadiths and explained them, and then he committed himself to ensuring that these forty hadiths, meaning those included in this book, were all narrated by Abu Ayyub al-Ansari, may God be pleased with him. The intention behind this, is to facilitate the memorization of the Prophet's hadiths (peace and blessings be upon him). These books are among the most important compilations that make things easier for Muslims in general, and for students of knowledge in particular, as they combine concise wording with profound meaning.

A GENETTIAN READING OF PENELOPE FITZGERALD’S THE BLUE FLOWER

Mohammed Abdullah Kareem, Shaida Khasro Mohammed — Tue, 13 Oct 2026 00:00:00 +0000

This study examines how Penelope Fitzgerald’s The Blue Flower (1995) represents the inner life of a historical figure without projecting the psychological realism of the modern novel onto the past. Drawing on Gérard Genette’s (1980) categories of voice, focalization, diegetic level, and narrative time, the study shows that Fitzgerald constructs her protagonist, Friedrich von Hardenberg, later known as the poet-philosopher Novalis (1772–1801), almost entirely through the perceptions of other characters, withholding direct access to his own thoughts. The same strategy governs the portrayal of Sophie von Kühn, whose importance in the novel is repeatedly asserted by other characters, but never confirmed by any stable account of her inner life. This structural withholding, the study argues, formally enacts the Romantic idea of irony described by Friedrich Schlegel (1772-1829), a German philosopher and literary critic who argues, in many of his literary studies, that an ideal representation of reality is permanently flawed and that there is no objective representation, as the process of writing about an event or a figure remains unavoidably subjective. Schlegel’s views on the complexity of having an authentic representation of an event in history or a historical figure through literature are exemplified in the unfinished tale embedded within the novel, Heinrich von Ofterdingen, which is read differently by each character who encounters it, reinforcing this same pattern of asserted but unverifiable meaning. The study concludes by showing how the focalization technique contributes to existing literature on Fitzgerald and on the historical novel more broadly.

THE ROLE OF WOMEN IN THE EDUCATIONAL INSTITUTION IN OTTOMAN EMPIRE MOSUL CITY: A READING OF THE BIOGRAPHIES OF THE GALILEAN WOMEN (1826–1834)

Nijiar Nouman Nouman — Tue, 13 Oct 2026 00:00:00 +0000

Women played a pivotal role in home education in the Ottoman Empire, especially given the social restrictions that limited girls' enrollment in formal educational institutions. Many Ottoman women, particularly those from the upper or educated classes, educated their sons and daughters at home, and through this role, they significantly influenced the formation of a new generation that was more cultured and knowledgeable than previous generations. Home education was an important part of the Ottoman education system, especially in rural areas. This type of education relied on individuals and families to prepare, educate, and nurture children within the home. Education and writing were often also provided in kuttabs. Formal education, however, took place in government and regular schools, or in military schools, which were of great importance and were attended by the upper class of Ottoman society. Formal education was limited to the larger cities, where there were formal schools offering more advanced education. These schools provided instruction in religious studies, modern sciences, languages, and arithmetic. In this research, we attempt to shed light on the most prominent of these educational institutions that were established by women from the Jalili family in Mosul through three chapters. The first chapter deals with the status of women from an educational perspective in the Ottoman Empire through two points: the first focused on the women of the Sultan’s court, and the second focused on women from the common class and how their status changed by providing accurate information about the educational aspect. The second chapter focused on clarifying the status of women in Iraq and how some of the old concepts regarding their receipt of education changed. In the third and final chapter, it dealt with a brief about the Jalili family in Mosul. Then, the research showed the names of many Jalili women and their roles in building educational schools and how many of them practiced school education and made their homes centers for teaching and memorizing the Qur’an and other sciences.