JOURNAL OF FACULTY OF LETTERS AND HUMANITIES (TABRIZ)
Year:2000 | Volume:43 | Issue:177|Papers Count:5

From the ancient times, language is considered as a communication tool and literature as a reflection of the exterior world. The late literary movements with the rejection of traditionalist" side as in this regard have tried to divide the current literary movements into two sections. In this article it has been attempted to study these two currents with examples taken from Iranian and French novels. The first literary current is a traditional method or a so-called "referential" one. That is, these are the literature, poetry and text. In this conception language and literature act as a bridge between reader and outside world. The second literary movement is "self-referential" and pays attention to the writing and metatext. In this current the purpose of language application is just the justification of the language itself. The reader of these works discovers and decodes their mechanisms with the help of "axial expression".

This text is a criticism over the book "Description of 30 elegies of Naser Khosro Ghobadiani" which has been compiled with the efforts of the honoured professor, Dr. Ali Asghar Halabi.The honourable author wanted to publish a realistic report from elegies and clear new horizons from the poet’s thoughts and fortunately succeeded at this work in a high level. At this article the writer tries to study the commentator book which is one of the books taught in universities and make a list of errors and mistakes in registration of literature and explanation of points and to offer it to that honoured professor so that anything he deems correct consider the same in the subsequent publications.

There is no doubt that islamic mysticism commenced from Iran, and first great mystics who have gained globel reputation, were from Iran. The time, the mysticism entered Islam, though Baghdad was the centre of Islamic caliphate, but it was not separate from Iran. All mystic order chiefs were gathered there. After a complemental duration, the mysticism got its exceeding way to sub-continent particular during the raid of mangols.Although all the mystic orders reached sub-continent at the same time, however, two of them, i.e. chishti and sohrwardi went earlier there. All sufis and mystics were peace seeker, peace lovers and peace minded and they lived together peacefully. Sheikh Jalaladdin Tabrizi was one of those thousands of the century hijra who remained unacquainted among Iranians uptil now, but he is well known and celebrated figure in Bengladesh. He was the first sufi who reaches et Bengal via north India. He became the disciple of Bakhtiyar kaki oshi (d. 633 A.H) in Delhi. Najmaddin Soghra was chief justice of Delhi at that time. He had some differences with sheikh J alaladdin Tabrizi. So after solving that differences Sheikh Jalal went to Bangal and preached Islam, There. He turned many hindus to Islam. Sheikh Jalal died in 642 A.H at there and his tomb is situated in Pandvah, named "Dargahe Bozorg" near Tabriz abad. His anniversary is observed on his tomb every year on 21, 22th Rajab. He was a high rank mystic in worship and devotion to God. He had chest and divinely character and behaviour.

Man’s opinion concerning the following contradictory issue has always been an important challenging problem: Is man free to build up his own destiny and future life or is he greatly influenced by various powerful and compelling factors and unable to have free will and fulfill his own determination? It is not possible to give a clear and convincing answer to this question before careful examination of the position of mankind in this world. Therefore, in this essay, effort has been made to explore, first, the compelling and possibly limiting factors.Then, the reader has been stimulated to conclude that considering the existence of so many obvious or implied factors, it is not logical to believe that there is exclusively one single way for man to follow. He certainly has different choices to select. For instance, we use our native spoken language for simple communication but we also utilize the same language to express our deep thoughts through making unlimited number of complicated sentences and expressions; this means that hen we are under the pressure of compelling factors in specific situations, we are capable, in the light of free will, to choose one of the different available choices, which seems appropriate. In other words mans different interpretations and comments about one specific event and his individual justification is, by itself, a road leading him to freedom. We conclude that since man, unlike animals and inanimate creatures has his own view about each happening, here lies the source and starting point of his determination and freedom which finally come into existence in the face of different happenings and events.