ERFANIYAT DAR ADABE FARSI
Year:2013 | Volume:4 | Issue:13|Papers Count:8

Numerous works in several different topics has been authored during the different periods of literary works, in which due to styles of each period, some changes in writing style has been created. The first half of the sixth century has not been deprived of these changes, which indeed are severe impacts of the Arab language and literature, on Persian language and literature. Since Sheikh Ahmad Gaam (441-536 AH.) has compiled his works in this period - the first half of the sixth century - which was faced with an influx of Arabic words: It was expected that his works should be full of Arabic words. But not only this is not the case, but first he has partly maintained his prose from Arabic language dominance, on the other hand, using ancient words and some pretty old compounds, he has maintained the strength and solidity of prose of Samani period- Khorasani style.

In the present article attempt has been made to investigate the various types of war cry (Rajaz) told by heroes and warriors of Sahnameh (The Book Of The Kings) and Garshasb Nameh of Asadi Towsi at the beginning of the battles. The results showed that war cry was a kind of dialogue of two to seven couples told in the battle fields in the form of glorious questions and answer, enemy humility, self expression, etc. The major theme of war cry (Rajaz) was the statement of originality and race or art of warfare, defeating the enemy, the application of techniques and tricks of war, and the use of war tools. In fact, war cry (Rajaz) was considered a powerful and effective psychological trick in the hand of the warriors to defeat the enemy.

Simurgh, a mythological bird, has long had strong presence in Iranian culture. Before the advent of Islam, it was present in Pahlavi works and after Islam it was present in mystical epics. This noteworthy element has attracted many talented mystics and has attained a transcendent and lofty character in mystical literature. Meantime, the sharp mind of Iran's most mystic poet, Maulana Jalal al-Din, has had different mystical interpretations from Simurgh. In Maulana's works, Simurgh sometimes refers to the perfect man and the united mystic and sometimes refers to essence of Divinity. Shams Tabirzi, love, spirituality, heart, and prayer, all of which have lofty meanings for Maulana, are enjoyably symbolized through Simurgh. The present paper deals with the various manifestations of Simurgh in Maulana's works.

In the second stage of her poetry, Forugh Farrohkzad has used figures of speech to lead language to its literary state. Among her influential literary techniques in poetry, symbolism is prominent. In her poems many words are used as symbols in various positions. They convey different meanings. One of the most attractive symbols of Forugh’s poems is water, and in this paper we will deal with it.

Sayed Qhotb a scholar, romantic, and contemporary Egyptian thinker, was influenced by Sufi ideas of spiritual and mystical intution, especially that of Hafez. This caused the concepts and terminology of mysticism to be represented in his poems rigorcusly. Mystical symbols such amazing, strange, unity, spiritual chanting with night spectra, dance, gathering and separation and soul … have shadowed Sayyid Quth’s poetry which is a reflection of mystic and Islamic thoughts. To show his personality and Pure mystic Islamic thought. It is worth menticning that this dimension of him hasnot been investigated sofar.

Allegory proves to be very efficient in stating mystical and indirect concepts. Human and animal allegory is common in mystical and didactic literatures. In Masnavi Haft Organ, Jami cites over ten stories of animals. He also uses symbolic animal allegories as well. He personifies animals to teach moral a mythical concepts. He also did not neglect the legendary and totem backgrounds of the allegories he used. In personification of animals and birds, he also used the past experiences. This paper deals with most of the allegories in Haft Orang.

Quatrain, that the most of researchers has known as a quite Iranian format, is one of the short poem formats with little opportunity but big thoughts. In other words, briefness as well as meaningfulness is the innate feature of this format. In most of historical and literary books, manuscripts and old literary miscellany, like Resaleh Altanbiyeh, Tarikhe Jahangoshye Jovini, Kelile and Demneh, Marzban Nameh, Sandbad Nameh, Four Articls of Nezami Aruzi, Tarikhe Vassaf, Tarikhe Gozideh, Almaslek Valmamalek, Mersadol Ebad, Abharol Asheghein, etc. a sample of quatrain of old poets can be found. This shows the importance and value of quatrains as a brief and meaningful format of poetry There are a lot of gnostic poets like Abu- saeed Abu- al- kheir, Khayyam-e-Neishabouri, Fakhr-o- dine Razi, Ohad-o- dine Kermani, Baba Afzale Kashani, Attar-e-Neishabouri, Molavi, Obeide Zakani, and Sahabi Astarabadi that were respected in their time and Place and for many years their massages and preaching will beahabitual phrase and principle focus for perfectionist. In this article we are going to not only introduce the conception, philosophical and mystical thoughts of Sahabi as the most famous poet who is quatrain composer but also introduce his manuscript poems. We hope to have introduce this great poet as it is befitting him to every body.

Theosphy and Mysticism are the concepts that from the very bigining the establishment of Islamic society were spread among people. Over the time and with spreadance of these phenomena, different groups of Sufi appeared, and each of which propagated its idea. But as the evidence shows the spreadance of Sufism has been down by Sunnite and they had an important role in spredance of Sufism. The Relation between mystism and Shi’ism has encountered many ups and downs during the history, and it had pros and opponents. have The matter and the relation between Sufism and Shi'ism, many studies have been done with extremes. The purpose of the study is to investigate the similarities and differences between Sufism and Shi’ism. Accordingly at first, the issues wich show the relation and unity between Sufism and Shi'ism and the different views making them closer, are categorised and explained. Then the issues which show their seperation are investigated.