PERSIAN LITERATURE (BAHARESTAN SOKHAN)
Year:2013 | Volume:8 | Issue:20|Papers Count:11

Whenever the Arab poets set to praise the Holy Prophet, in most cases, intentionally or unintentionally, they used the Qur'anic interpretations in creation of meanings for their poetry and in this way they tried to embellish their poetry with hidden implications. This group of poets used the words and sometimes the Qur'anic meanings in a different way, and besides using explicit meaning, they used the implicit sense which indicated the deep impact of the words and teachings of the Qur'anic culture in their spirit and life. Most of the meanings were circulated among the poets and each was influenced under the impact of the Holy Qur'an. By the scrupulous surveying of this intertextual studies, one can attain the literary linguistics and belief conclusions, each of which needs independent discussion.

When the Islamic religion was stabilized, some of the men of the book were converted to Islam and those who had hostility with it, tried, by entering the spurious traditions and interpretations, to falsify the Islamic culture. The most important and influential of these was Ka'b ibne Mate'. Much of what is in Islamic books including Jewish news and praising the men of the books and their Qibla (Baytolmogaddas) especially about the Jews are attributed to him (Askari 1374 pp 105-6) and because he had great knowledge about the Holy Book and the news of predecessors, he was called Ka'bol- Akhbar. Since the Iranian poets and writers used to study the exegesis and histories, some of Ka'bol-Akhbar's fables were reflected in their works which are investigable in two aspects: First, his sayings in the interpretation of some of the Qur'anic verses that have taken the maxim forms, and the others are the legends which he has narrated about different topics and some of them are regarded as effrontery to the sacred domains of the Holy Prophets.

The present writing is an attempt in analyzing and researching the archetypes used in Abbas Ma'roofi's novel "The Symphony of the Dead". Archetype refers to the same token and symbols in different cultures and ethnics which Karl Gustav Jung attained them with his extensive studies. In his view, these are signs and experiences that are accumulated in collective unselfconsciousness and inherited to man. Jung has called these tokens "archetypes" or "eternal phases". The Symphony of the Dead is of the kind of those stories that has included lots of archetypes in itself. In this study, we have dealt with these archetypes, based on Jung's ideas. First, we've brought a summary of the story, and then introduced and analyzed different kinds of illustrative phases. Of the archetypes used in this novel one can allude to the fratricide, feminine element (anima), self, shadow, mandala, water, and different colors. The choice of these archetypes in the modern novels of the 20th century indicates the uniformity of collective unselfconsciousness of all human beings in all eras and their eternal theme of repetitions in the stories.

Hakim Sa'doddin Nazaari Ghahestani was one of the greatest speakers of the second half of 7th and beginning of the 8th century. Nazaari had accompanied his poetic themes with poetic illustrations and showed his skillfulness in simile and metaphor. Since the artistic language of Nazaari and his skillful use of rhetoric and expressional illustrations especially new similes and metaphors are astonishing, we decided to present the pictorial elements of his lyrics, therefore we've analyzed simile and metaphor in his poetry. In the sphere of similarities we used its concise or eloquent form which are abstract, rational and intuitive. Nazaari's similes are structurally varied in lyrics. Most of the time, the thing likened to, is the poet himself or beloved and abstract implications like nature and things. Kinds of metaphors: metonymy stipulated exudated have the most frequency and creativity. The structural elements of his image, because of the likening to nature and things are the beloved and the poet.

The aim of this research is to explicate the fundamentals of anthropology of transcendental wisdom and deduction of training principles from them. This research is of applicatory one and the method of its accomplishment is descriptive and analytic. The method of data gathering was through studying of the documents and sampling of the resources. In the analysis of the data, we've first dealt with explaining the main implications in Mulla Sadra's point of view which says man is God's caliph on the earth and the human's soul which needs materialistic background in its creation has physical essence but in his quintessential movement, in its course of evolution, continues his way to attain the higher ranks to get the abstract spiritual level. Mulla Sadra's anthropology involves a special form of aims and principles of training which are discussed about them in this essay.

Imam Ali (pbuH), because of being nurtured under the care of Prophet Mohammad (SA), more than the others was familiar with the depth of Islamic thoughts. His fondness with Qur'an and prophetic tradition enlightened His heart with the luminaries of genuine wisdom and knowledge. The product of this Divine Science is collected in a treasury called The Nahjolbalagha which has charmed the scholars to itself and human mind is unable to delve into its deep corners.One of the teachings which have been much insisted on in Imam Ali's words, is the way human being navigates to the transcendentalism and tearing the veils that prevents man to reach it. Beyond this, the spiritual stance of wayfarers and mental intuition have special place in His words.The present essay is a way to understand The Lord of Monotheist's ideas in showing the way of conduct and the souvenir of the couriers of the ideal of grace together with their comparative investigation with the eminent mystics' words. This essay is based on a fraction of His words Sermon "220".

One of the basic characteristics of statesmanship and cherishing one's subjects is exerting justice and combating against cruelty. The Sultan and the peasant have mutual commitments toward each other which must be observed thoroughly from both sides, otherwise the prosperity of the country will go to devastation and the arrangement of the affairs will collapse. In this essay, we've looked at the justice and fighting against cruelty from the view point of Khwaja Nezamolmolk in "The Sayasat Nameh" and Mir Abdolhassib Alavi in "The Qavaedossalatin" and have analyzed the related stories, because both of the writers have based their discussions on the Sultan's justice and avoidance from cruelty.

Ferdowsi's competence and skillfulness, in previous centuries, on the numerous types of techniques of story writing and his witty sayings which have recently been discovered by the critics, are amazing, one of which is "the center of narration in the Shahnameh". It has great importance in the analysis of potencies which the storyteller has utilized to give form to his stories so far that making any modification in the center of the narration causes distinction and change in the main stream of the story and even its topics. The diversification of vision centers and the different forms of the narrator's communication with what makes the center and angle of the view in the Shahnameh is so appealing and conscious that its analysis can show corners of Ferdowsi's genius in a work which is beyond time and place. Ferdowsi's other skillfulness in telling the stories is the way in which he uses "the time element" in the narration. One of the researchers who, in the recent decades, used the chronology in telling stories was Janet from France who propounded three discussions of "regularity, continuity, and frequency" and fame in this domain. It is tried, in this essay, to investigate the different kinds of view points in reliance on Rostam and Esfandiar and, based on Janet's theory, to show how ferdowsi used the element of time in his story and as a story-teller used the calendar of time, and how he dealt with the different choices and their direct and meaningful relations with the theme of the story.

The establishment of sermon gatherings was of ancient customs of post Islamic era and one of the significant ways of teaching and propagation of religion and mysticism especially for laymen and average people. Afterwards the mysticism became prevalent, its followers also set up sermon gatherings in the abbeys. In the 7th century, mysticism became scientific and was called Gnosticism and the abbeys became centers for the teaching, training, and refining of the followers and also choosing mentors to guide the wayfarers.In this research, it has been dealt with, the surveying different methods of speech in rhetorical sermons, and its principles and the way of transferring the teachings to the audience based on its artifacts and skills.

The praise of you to prisoners is absurd So, I praise you in the circle of Angels Although Divan e- Kabir is not empty of Hesamaddin's descriptions but we need to study his Masnavi and plung inside his huge sea because the best of Movlavi's speeches are about introduction of this unique mystic. Then we should review his masnavi by the end of it's sixth book to know his real character exactly. Review of Movlavi's works reveals according to biographers opinion, Movlavi has selected Hesamaddin instead of Salahaddin-e- Zarkub as successor, after his distressing separation and has orderd him to his followers. In other word ,he selected Hesamaddin against the lack of the sun of Shamsaddin-e-tabrizi's exestance and the moon of Salahaddin-e- Zarkub's exestance. We can result through studing of Masnavi's mysterious content and verses, the best sections of Masnavi are about Hesamaddin's description and Movlavi always remember him nicely because in his opinion, his chief aim in versification of the Masnavi has been Hesamaddin's description.

Psychological criticism, basically, surveys the literary work as the expression of mental situations and the characteristic structure of the writer in the narrative mold. This attitude emerged in the first decades of the 19th century and it was a part of the stream in which it stated the nature of the literature and replaced the view points of Romanticism and its attitude based on imitation and its practicality. In 1827 Thomas Carlyle said that the ordinary problem in our best critics, in this era, is a basically psychological which must be answered through exploration and definition that is exclusive nature of the poet.Throughout the history, Freud and Jung's theories have been considered as the most basic problems of psychoanalysis and psychology. Both of them had different illustrations of unconscious self, and had significant ideas which are beneficent reanalyzing of the poets' works. Therefore, regarding the mentioned items, we set to the analyzing of one ode from Maulana and their problems of conscious and unconscious survey from the view point of Jung and Freud.