PERSIAN LANGUAGE AND LITERATURE
Year:2011 | Volume:2 | Issue:5|Papers Count:10

Abol Ghasem Ghosharee (376-465 H.) is one of the greatest scholars and mystics of the fifth century A.H. He was superior to his peers in the field of knowledge and wisdom of his age. Abundant works remained by him shows that he was not only mastered mystic journey and practical ethics, but also was superlatively capable in Prophet's tradition, commentary Islamic jurisprudence and theology. One of Ghosharee's concerns based on what has been reported by different references is theologian thoughts. It seems that Ghosharee's theologian beliefs in recalling his thoughts are more in agreement with Asharee's scholastic theology. This issue can obviously be observed in his works. In Ghosharee's Resale, Latayef-ol-Esharat, The Complaint Letters of Sunni Orthodoxy and Gasidat-o-Sofie the system of Ghosharee's philosophy has obviously stated.This paper done by library research method aims at illuminating Ghosharee's thoughts by means of using the mentioned works. The researcher has concluded that; although, there is a common viewpoint between Ghosharee's and Abol Hassan Asharee's thoughts, there narrator's characteristics and God's cognition way are different in some ways.

Comparative study of literary texts in same or different languages is one of the important means of critical study of a text. Comparative study is a door to profound appreciation of a text. Also, it can help to introduce the specificities of language and intellectual features of authors in different periods. In addition, comparative study can be used to search the similarities and differences between the two texts written in two different languages. This paper investigates story of Nofel and Majnoon by famous Kurdish language poet, Mirza Shafi Klyayy, with the story by the same name by Nezami. The paper aims at studying intellectual and artistic specificities including characters, images and descriptions, spiritual doctrinal issues, interpretation and composition, vocabulary and etc. The study reveals that descriptions in Mirza Shafi have created more beautiful and artistic images than Nezami. Also, Nofel characters in Kurdish Nofel and Majnoon is dynamic but in Nezami’s impress characters are created static and fixed. Mirza Shafi would end the story with death of Nofel, but Nezami would end story with the wandering of Majnoon and Nofel return to her own country. On the other hand, the doctrinal and spiritual issues, such as swear to God, pray and curse God, plain religious allusions are frequently repeated more in Kurdish Nofel and Majnoon, rather than Nezami's. Summing up, the paper aims at comparative studying the above mentioned elements in Nofel and Majnoon's story written in two different languages.

Omar Khayyam, the leading Persian poet and scientist of the fifth century created a collection of poems known as the Rubaiyat, which passed the geographical boundaries and has been translated into several languages. The first translation was presented by an English poet named Fitzgerald who introduced Khayyam's poetry and opinions to the western world. His translation is to some extent a conceptual one, and even some of his translated poems differ from its original Persian equivalent. The Arab world did not lag behind, and some literary men began to translate the Rubaiyat into Arabic. Some of them used the original Persian version as their source, but most of them, due to lack of proficiency in Persian, inevitably took advantage of the English version. One of these Arab figures is the Egyptian poet Abdul-Rahman Shukri who has translated three quatrains from the English version into Arabic. Since he used an English translation as his source text, his translation reveals some defects both in its form and its content. For example, Khayyam’s quatrain form has been replaced by a free and conceptual translation, and he has endeavored only to convey the whole idea.This paper is a comparative study of Shakuri, and Fitzgerald translations and original Persian text of Khayyam aiming at evaluating and analyzing the defects of translation of Rubaiyat.

Every time and period, rhetoric and elocution depict ideas and poetical themes of poets which have been realized typically in their works. Toos Teacher, Sage Firdausi is one of the ancient versifiers who has defended from righteous people in his worldwide well- known epic work about one thousand years ago. Also, we can observe his fellow citizen, Sage Naser Khosro who was highly suffered from the time passion and decried oppressor appraisers along with other tyrants of history in his poems where in his poetical compendium; he has never spent Dari Persian Pearl before the pigs of his own time.We can intend Veteran Saadi in mind, one who was immersed in humanitarian thoughts, taking first step in moral and social literature in the society or talking about Maulana of Balkh and Mystic Tongue, Hafiz of Shiraz, those who have raised people’s reverence aloft the heavens based on their social commitment..Also in the west world, Iliad and Odyssey stories are symbols of brave and alert people’s effort, those who fought against the ill- starred and nasty people to survive human’s nobility. Or, what we can observe in remained verses of Alcaeus that is the oldest types of Greek lyric poetry there; in fact, it shows adventure of pains and passions interpretation of the entangled and death- and life- bounded people.

Certification is one of old administrative correspondence which is official and conventional and often comprises judiciary value. Certification was often written in prose and in that a group of trusted and swerves and those who were popular in city and country could certify, deny or confirm something that happened. Apparently some traits such as good certification and bad certification have increased in Persian language and literature. However, Persian language authors and poets writing repeatedly referred to the certifications and historical documents to be seen and recognized. Among the surviving poems by Baha Al-din Savaji, there are poems of certification in from of verse that can be considered rare sample and perhaps unique one for this literary type.

According to most of mystics, the first stage in the mystical conduct is the man's desire to return to his homeland. This desire and willpower to return to origin (Everything returns to its origin) is flowing, not only in humans, but also in all substances.The faces of particulars are set towards the universals nightingalesPlay game of love with the rose. (Mathnavi, 1.767).That which is of the sea is going to the sea: it is going to the place, Whence it came. (Mathnavi, 1.771).From the mountain the swift-rushing torrent, and from our body the soul, Whose motion is inspired by love. (Mathnavi, 1.772).Molavi also from the very beginning of his verses in Mathnavi(Ney Name) starts his speech by inviting people to listening to the sufferings of Ney for being abandoned from Neystan. Since all the researchers believe that all Mathnavi has been summarized in the eighteen verses of Ney Name, Maulana's Mathnavi is the story of this desire and many of the tales interpreted by Maulana, aim to inflame the fire of desire in seeker and mystic traveler's heart.This paper aims at investigating the" Quest" subject from Maulana's point of view. Maulana's special belief in Mathnavi is discussed after some Sufi masters and ideas introduce. The manner of researching in this essay is mainly rational analysis and library method.Since Mathnavi has been composed full of emotions, mystic singing and dancing, mystical points have been interpreted and scattered among his stories. So, to find out Molana's point of view in each of them, one cannot help searching all six volumes of Mathnavi in great detail and care. This research is an effort to collect Molana's viewpoints regarding quest in logical and systematic method to leave no need for researchers of Mathnavi's mystical ideas to go through all six volumes of Mathnavi for this topic.

Politics and the rulers’ dealings with people has always been one of the central concerns of writers and poets and many of them have paid much attention to this subject in their works. Sa'di in his Gulestan and Bustan, Onsor al-Ma'ali in Ghabousnameh and Zein al-Abedin Maraghei in Ebrahim Beig's Travelogue have depicted some aspects of their rulers' policies in the form of social novels. Saeb is one of the greatest writers of the Indian style in the 17th century. The new themes of his sonnets, especially his attention to the socio-political affairs of his age, and his imitation of Sadi and Hafez’ satire have made him one of the most prominent literary figures in Iran. He frequently critized the politicians and gave them advice. This article presents some examples of his social and political criticisms.

Sa’di is one of the leading figures of Persian literature with international reputation. His Bustan and Golestan are among the most influential texts and have exerted deed effects on Iranian’s values and beliefs. Therefore, it is important to know about Sa’di’s central views in these two books. Sa’di's views about God are investigated in his two great above mentioned works after a brief introduction. The results of the study show that Sa’di's familiar God is the God that Islam presents. Sa’di too has insisted on the omnipotence and omnipresence of God in all affairs.