STUDIES OF LITERARY CRITICISM (LITERARY RESEARCH)
Year:2009 | Volume:- | Issue:15|Papers Count:11

At the beginning of the second millennium, the Persian tribes seceded from other Asians and settled in Central Asia. Therefore, Central Asian peoples, especially Tajiks, have the same lingual roots, cultures and language as Iranians. Persian Tajik language is like that of Persian Dari and it is in fact Roudaki Persian. It is for the same reason that inspite of ups and downs in the history and historical secessions among nations and despite remarkable developments within Persian and Tajik languages, differences are not quite unusual. and these two languages seem to be congruent and harmonious.Moreover, after adopting Islam, the Persian speaking inhabitants of the region created close cultural and Language ties with their peoples with Clear Understanding.

In the era of Tamerlane, a movement named Horofieh was established in Iran, by the leadership of Fazlollah Astar Abadi. He had interpreted the verses of Quran with new and incredible meanings, the base of his interpretations was the originality of letters. He was on this believe that everyone who wants to be familiar with the true meanings of the holy books and also wants to know the secrets which are hidden in the speeches of prophets, it is inevitable for him/her to know the meaning, characteristics, and secrets of the letters. Relying upon the secrets of the letters, he came to struggle with the feudalist government of Timur.Any way, appearance and spreading of the Horofieh ideas in Iran, was alol1g with punishments, problems and killings, The followers of this belief hadn' t any place in Iran, so they decided to asylum in Asia Minor. And they had continued their life as the dervishes of Baktash School. This school exists up to now. Among the branches of this school in Iran we can note to Noghtavie, that Mahmood Pesikhani was propagating it in Iran.

Ebn-e-mo' taz is the poet, literate, narator, Arabic reviewer in the second Abbasis' age.He was born in Samarra and grew up in substitution family.Being a prince possessed of all life wealth was a character which prevent him compose for earning or absorption of princes and kings.He leaved as a souvenier for us lovely poems nearly in all poetic domains.His poetic art especially in description located a great place in Arabic poems.He was nature poet and leaved much poems in description of different nature symbolizes.Ebn-e-mo' taz's description is abvious and beautiful and his powerful and extention of imagination, extend common data and proficiency of metaphor and kinds of assimilates helped him in this way.His skill among all figures of speech returns to metaphor and assimiliate.

poem, s music is a phenomenon toward fancy and more impression of the speech.we should hare more concern to the impressions and bachdrops that it creats, when this music is more voluminous in the poem. Notably, this phenomenon is association of meaning and transfer of feeling that we can not verbalize, has a serions accom paniment, and in some poems we can see that it is poemthat award more semantic colors to poem, and if we eliminate this, so the poem lose it, s color.there for, it is impressive and remarkableto notice different dimension of poem, s special music in finding the meaning and emotion of the teller, especially when this issue can be expressed as "style" too."Molana" in the kind of using poem, s music attains a style that both dosn, t have any bachground and convey the great feeling and emotion that we can not say in words by this music.

This study is a report of one of the invaluable works of the Qajar Dynasty period named by “Panj Ganj Husseini or Khamseh Husseini” composed by the famous poet “Muhammad Hussein known as Husseini Shirazi or Husseini Qazvini, the son of Muhammad Hassan Mojtahed Osooli”. The five parted mathnavis in this work are: Wamagh & Ozra, Mehr & Mah, Ashtarnameh, Elahinameh, and Wasf ol Hal, each of which are of a certain place. After introducing the composer, we engaged in reviewing and quality of amendment and introducing these works.

One of the important issues in Ibn Arabi's mysticism which has numerous impacts on the next thinkers is the world of imagination and how can contradictories gather in this world. He as philosophers employs Imagination both the cosmological and the epistemological meanings. Cosmic imagination has two basic usages: first, it is a level of the universe that lies between the spiritual world (i.e. intellects) and the material world. Second, it comprises the whole existence other than God. The others stand between existence and nonexistence, that is, those are neither Being nor absolute nonexistence. Oppositeness cannot be grasped by the reason. It is impossible for the reason. But imagination can perceive it and embody the impossible. Thus imagination has a principal role in Ibn Arabi's thought which we cannot understand his Gnosis without understanding of the imagination.

Kashf ol Mahjub is one of the basic mystical works which, as a model, is imitated in form, structure and content by the later works.one of the major terms in this book is Hejab (veil) which Hojviri accurately divided it into two kinds: 1) Veil of Covering and 2) Veil of Clouding.and explains them by Quranic attestations.He mentions that the purpose of the book is to kashf (uncovering) these veils. He blives that the first one which is the veil of infidelity can not be removed by man’s exertion and needs Divine assistance and elexir, but the second one which is the veil of negligence can be removedby asking God for forgiveness.but in any case the man’s awareness of these veils and his attempt to discover them make him approaching and meeting the God.

This article is devoted to introducing an Arabic original source in doxography of Greek philosophy. This source, entitled Ara’ al-Falasifah, has been preserved through one manuscript in the Ayasofia library in Istanbul. During the first Islamic centuries, it has been assumed that this is a translation of a work by Ammonius, but the attribution is rejected like some of other ancient Arabic texts about Greek philosophy.However, as this study shows, the text has been an important direct source for some great Islamic scholars like Biruni and Shahrestani, and hence has constituted their major beliefs about the ancient philosophers.What is known through a survey on the role of Ammonius son of Hermeas (d.517 or 521) and the contents of the work attributed to him in Islamic culture, is that the text, beside its historiographical feature, should be considered as a sample of the dominant neo-platonic trend in the formative period of Islamic philosophy.