PERSIAN LANGUAGE AND LITERATURE
Year:2010 | Volume:1 | Issue:1|Papers Count:8

Ab-ol-Qasem-ibn-Havazen Abd-ol-Malk Qosharee master (386-465 H.) is one of the Islamic mystics and Scholars of the fifth A.H century. He was so eminent and outstanding over centuries in various Islamic fields such as Hadith, commentary, Kalam and Islamic jurisprudence that his fame spread through the very far Islamic world. One of his precious works Al Qoshayriyya "Al Resala Al Gosharee" This book has been translated to Persian twice (in fifth and sixth century) before. Translations of this valuable work involve lots of defects with which the understanding of the text has become difficult and laborious.The researcher, in this essay, studying the third part of Persian translation with two Arabic texts, has tried to extract the defects of the translation and prepare a more exact one.

The burlesque, adaptation, and imitation of poets of one another dated back to the One of the poets whose poetry has been imitated and adapted past times by succeeding poets was Khaqani of Shervan (A.D.1199-1121). The aim of this article ode is to study the influence of Khaqani's ode on another ode composed by Mohmood Bikhod, a mystic Kurdish poet of Iraq, in praise of Prophet Mohammed (pbuh). In this study, while a comparison is made between two odes, the effect of Khaqani's ode on that of Bikhod is also considered in two domains namely form and content. The results of the study give us a better understanding of how Khaqani's poetry has influenced other poets in different lands.

Abstraction figure in Persian language and literature is defined as khetab-o-nafs and in Arabic language and literature while emphasizing abstraction of the second substantive from the first substantive, nomely: Abstraction of imaginary character from the real character, much more phases of khetab-o-nafs are presented than that of the abstraction figure.The purpose of this essay is to show: firstly, that one can choose a more efficient plan in presenting the subject mother. Secondly, Abstraction is not limited to khetab-o-nafs in Persian language and literature.

For sure it is not easy to compose a poem and a poet without having internal motivation, enthusiasm and inspiration would not be able to versify poems. According to modern psychology and literary criticism, the source of this inspiration and sensation is the poet's unconscious memory; nevertheless the ancients believed that other creatures from another world inspire the poems to the poets. The Greek called the goddesses of art, poem and music, musae. and Arabs called these goddesses Tabe’e and old Iranian addressed them with the following names:Sorush, daena and fravhar.Since the first Persian poets who versified in Farsi language were acquainted with Arab literature and poetry and also composed in that language too, from very beginning days of ancient Persian dialect - farsi dari- a kind of belief to Tabe’e was founded in Persian poetry. ‘Am’aq Bukharayi had never explicitly mentioned anything about Tabe’e, but the trace of Tabe’e is completely perceptible in his verses and each moment is appeared in a way; sometimes it is the zephyr of the lover’s hair sometimes it is the dream of the lover and other time it is the messenger of the luck. This Tabe’e goes to the poet at night and wakes him up and the poet from the tongue of this Tabe’e starts versifying a poem until the end. Later on this style is used by Anvari considering little changes.

Elahi Name poetry is consisting one of the absolute literary works of Attar Neishaboori, in biographies and translator books, It has been said that the rhythm of this couplet consisting catalectic hexameter Hazaj. In this article, the author regarding the elements of the couplet which is based on Mafa'elaton is attempting reasonably to prove that the mentioned couplet has been versified according to vaver Mas'ood Maqtoof meter. It is necessary to note that these two meters (catalectic Hexameter Hazaj and vafer Mas'ood) are similar, and this similarity causes confusion between these two meters in prosody of Persian and Arbic languages.

The problem of fatalism and free will is not only one the most sophisticated issues of Islamic Theology, but it is also an issue which has stepped beyond the limits of the religious schools and Teachings; from the very ancient times, it has occupied man's mind and both the mystic and the Plebeian have been contemplating it. Various expressions and interpretations such as: Chance and Fortune; Destiny and fate are suggestive of the fact there is a sort of natural belief in the authority of Determinism over man's life; on the other hand, the contemplation and choice of action in human Being which the reflection of the power of free will is is one of man's inborn peculiarities.Molana Jalalladein Mohammad Balkhi, too, who is one of the most persistent deliberators of man's figures, has not stayed aloof from the problem; rather, in his noble mathnavi and in difficult stories and on various occasions, he, on the pretext of argumentation and controversy among the characters of the stories, has brought up the conflicting ideas of Islamic rationalists on the issue of Fatalism and Free Will, and has somehow based his their opposing and contradictory ideas on Koranic verses, traditions, historical and logical reasoning's that the reader of the Mathnavi sometimes become so perplexed that s/ he is unable to decide to prefer one over the other one; and more importantly, Molana himself which theory to choose. In this article, it has been attempted to study the various cases of Fatalism and free will as reflected in molana's mathnavi, and to compare them with the Sunnite theological views [Asharites, Maturideyya and the Mo'tazela (Separatists)]; and then, Molana's specific view on this issue will be explained.

The Isra'ileyyat is among the subjects that possess a significant place in the realm of the Islamic culture and has appeared in many interpretations of the holy Quran. In this article the relationship between the Israelite numerical genesis and the myth of creation has been studied. This study makes clear that myths appear with variations in different narratives and that when these distorted myths were related by narratives with a mostly Jewish they have gained the name of Israelite although they have their roots in pre-Jewish ages and do not belong to the teachings of old-testament and Judaism. This study invalidates some efforts to prove the verity or Islamic of these narratives with same breath. It also ruins the ground for their total refutation.

In this paper, counsel and consultation among the negative characters, or antagonists, in the national epic of Iran, are reviewed in analytic-descriptive approach.Antagonists and, in some occasions, generals consult with officials when important issues determining the future of wars and the destiny of kings’ realms, are concerned.Based on mentioned above, the function of antagonist’s counselors is analyzed and divided into two categories: first, offering helpful resolutions when antagonists encounter and fight against protagonists and their army; second, sleep interpretation and prediction.In accordance with carried out studies, antagonists’ counselors include ministers, zorasterian clergymen, astrologers, fortunetellers, generals and antagonists’ close relatives, alliances and in some cases the armies that each group assist the antagonists with their opinions to make decisions especially about their territory and the army.