DIHKHUDA (ANALYSIS AND INTERPRETATION OF TEXTS IN PERSIAN LANGUAGE AND LITERATURE)
Year:2010 | Volume:- | Issue:5|Papers Count:8

In this article, similarities among Jami's “Leili and Majnoon”, Nezami's “Leili and Majnoon” and Amir Khosro Dehlavi's “Majnoon and Leili” are discussed. Having studied these similarities, the researches came to the conclusion that Jami′s work was considerably influenced by Nezami's “Leili and Majnoon” and Amir Khosro's “Majnoon and Leili”.In addition to similarities, differences among these three works were also investigated in order to reveal the unique qualities of Jami's “Leili and Majnoon” in contrast to Nezami's and Amir Khosro's works.there are many similarities and differences between Jami's “Leili and Majnoon” on one hand, and Nezami's “Leili and Majnoon” and Amir Khosro's “Majnoon and Leili” on the other.thefirst similarity is that in all these masnavis, the four classic chapters of praise, opithet, ascension, the cause of the book organization appear respectively.Furthermore, in all of these works, Majnoon's name is Gheis, is from Bani Amer tribe and is born in the Arabic territory and Leili is from an Arabic tribe but the exact name of her tribe is not mentioned.

The world is derinatine of symble and in word is what known at it.Teclinically is all at in saphisticutes’ opinion, world is the sign and the symbol at high level holiness, thence they cuaed world fundamentally as world that is the symbol at framework and existence and sophisticate’s sight to the world is his look at God’s name. attar beliens that the world is the transfiguration of God’s nature. At the other word, is like the shadow to the sun ar race to the mirror.About the world’s being dream or shadow, Attar says: All of the world dream. Think, don’t coneine a dream more of it, if you be mad or messy, as of you sleep in a dream, Asrarmame, page 41) Attar belienes that the world knows God and obey him because it is the appearance at God’s name, In his day and night genuflecting, sun and moon, rubbing their brow in the dustat.

Iran has seen many changes in 19th century. Iran had many surprising changes in Qajar era. The most important changes in this specific period of Iran’s history are connecting with western civilization in different fields. Iranians found new reformist thoughts in connection with western civilization. The connection made a lot of impressions on growing reformism in Iran. Some of sources of the above changes are traveling to western countries and finding the technical and scientific progresses in the societies, sending many students abroad, translating different books to Persian, translating western newspapers to Persian, establishing modern school like Darolphonoon and using of the news in Iranian newspapers. The researcher tries to study about the above sources in this research.

One of the literary techniques which was expressed in the Russian formalist doctrine is defamiliarization. defamiliarization means to renew things that are famihiar.Using this technique, poet or artist can efface the obsolescence of repeat and addiction from the tangible reality of life, defamiliarization can caused, forgrounding and intrest the addressed.This technique would revival the literature and rescue it from obsolescence.Sohrab sepehri was one of the professional poets which was used thise technique in his poems.He was rendered, beautiful and fantastic images by dominance of this technique, and perfused a new revival in the vessal of repetitive metaphors that deprive literary exclusivity from literature Thise essay include peruseing the defamiliarization aspects and it basis in the sohrab sepehri poems.

Some ideas and thoughts of T. S. Eliot in "Burnt Norton" are not Discovered, in order tofind Them new perspectives can help to univeil the new points and some obscure meanings in "Burnt Norton". Different kinds of criteria can be applide to reveal some implied ideas and thoughts in this article, the application of Critical Discourse Analysis (CDA) is cosidered. This article is analyzed some Outstanding and significant points that are implied among the lines of the poem and those implied points are analyzed too. The poet applied some pharses and sentences that demonstract some grandiose ideas, but he ingeniously applied his genuine talents of poem writing in order to locate his reader or hearer in an unaware situation to accept his implied ideas and thoughts. It should be mentioned that the reader or hearer of the poem is not aware of the situation.As the result, by application of Critical Discourse Analysis, the poem can be analyzed and those unaware situations and ideas can be found.

A literary masterpiece, in order to communicate its own essence, utilizes the alchemy of music which is the most straight forward art flowing in man’s soul. Words resurrection reaches its own highest point when it is twinned with music. In general, next to emotion which is the spiritual principle of poetry, rhythm makes poetry more exciting not on account of the fact that the rhythm in poetry has a pedagogical role, but in view of the fact that it is a natural phenomenon used for conveying the emotions which could not be overlooked at all. The group of elements which privilege poetic language form daily language due to music, balance and meter, and in fact due to the musical order which cause the resurrection of word and highlighting words in language are called musical groups. Its various types including rhythm, rhyme, Radif, pun, harmonious sounds, etc. are all familiar elements. They are apt to be analyzed and their causes could be traced. Also, music of poetry is utilized extensively in Ghaysar Aminpour’s poems. The poet in order to express his e emotion and ideas consciously and artistically has employed various kinds of music used in language and rhetoric with a very beautiful and influential method. This article argues that the skill of the poet is not confined to his novel employment of music in the Dihkhuda Persian Language and Literature Quarterly/ X chamber of meter, but it is broadened by utilizing the music of words in connotation, poetic collocation, balance, alliteration, onomatopoeia, and music of poetry (external music, internal music, marginal music, spiritualmusic).

O believers! return all to God, you may be prosperous (or haply you will prosper)Koran has emphasized on penitence as one of the subjects of Islamic training and as a result of this religious and plausible belief, poets and authors have instinctively dealt with it and it ts clear in literary works.Up to 6th century, Gnostic works (or literature) have been influenced by Koran and traditions, but since then, philosophic beliefs.The first stage in Abunasr Seraj’s seven Modes is penitence, that means ”to return”. thefirst field in» the hundred Fields «by khaje Abdollah is also penitence. Attsr describes penitence as follows: What is penitence, that is, to change the world.To pitch a tent from this completely clear in the shade of Koran’s allusions and traditions. This study is aimed at investigating penitence in Attar’s Literature.