JOURNAL OF THE FACULTY OF LETTERS AND HUMANITIES (TEHRAN)
Year:2001 | Volume:2 | Issue:2|Papers Count:17

Lama"at, the prose masterpiece written by Faxroddin Iraqi-e Hamedani, is one of the most valuable works in the field of Islamic mysticism and Persian literature. From the beginning of teaching sessions and Xanqahs conferences, making annotations and interpretations on Lama"at was essential, since its profound mystical concepts were too difficult to understand. Thus, many interpretations, have been written and published on that work. The most antique and magnificent interpretation written by Sheyx I Yar-Ali Shirazi, the 8-9th-centuryA.H. Mystic, has been remained unknown, in spite of its exceptional characteristics in revealing and deciphering Lama"at"s deep concepts and senses, using beautiful Persian and Arabic explanations in prose and verses. For these details and many other particularities in the work, I made an effort to annotate the manuscript, wrote a comprehensive introduction, and added some appendices to the work. I suppose that the result might give an aquintance with the exquisite work of Shirazi"s Al-Lamah "at. In the introduction, I have introduced the Lama"at and its author"s (Iraqi-e-Hamedani"s) biography. I have also mentioned to the interpretations written on Lama"at, and have received the Al-Lamah" at and its author"s biography and his other works. In the appendices, I have searched and translated the Holly Qoran verses, Hadices, Arabic and Persian poems and proverbs, and have explained the text"s difficult words, mystical terms, and personalities together with their works that have been considered in the text.

Sendbad Nameh or a book scholar Sendbad or the story of seven minister is one of the most beautiful Persian works which is in prose and was well-known from the old time. It was rewritten several time by various writers or poets in different periods in prose or verses. One of these works which has been reach to us nowadays, is the prose writing of Zahiri Samarqandi - the capable writer of sixth century - who has arranged this book to an artistic prose by use of Quranic verses, traditions, Arabic and Persian verses and proverbs. The main subject of the book is about governmental manners and how to behave towards peasant and the form of its composition is like Kelilleh & Demneh. It has a main story while other stories are presented. The main story is similar to. the story of Syavosh & Soodabeh or Joseph & Zoleykha. Sendbad Nameh was corrected by Ahmad Atash in turky in 1948. But, because of its wrong, I recorrected it again by the advice and supervising of the professors of the faculty of letters and human sciences of Theran University. This time the correction has been done by use of two elder copies than the copies which were used in the first correction.

The capebal poet, learned researcher and late professor Mohammad taqy Bahar is one of the indicator political and literary of contemporary chracters. In this article the author tried to introduce some of specific characteristics of the poetry style of Bahar in brief in a general view it is said that Bahar poetry style is a collective and composing of two styles of Eraqi and Khorasani style with western methods and styles. About his style he says: "My research about classic, modem and simple style has developed and I can compose poem in any style that I desiere". In writing elegy Bahar used Khorasani style and in writing ode he used Eraqi style. Although he renewed the traditions of old poets but the remarks of renaissance and relief are seen in his works. The critics believe that he did not have any special and independent style.

The element kingdom, in Shahnameh, was an element for conquring goodness against wickedness from beginning. The king duty was to give order, arrnge affairs and control it. Righteeusness and decipline was religion and the way of divine life that the king must protect it, and must be against everything that endanger it. But from the period of Gashtasb onwards, the with drawal of religion by government had been changed. The king must learn religion and made it as a basis of his government.

One way for understanding difficult literary words and their meaning is notice and paying attention to the science and scientists works specially scholars and learnd men. In this article we are going to reveal two literary problems in Ferdowsy"s Shahnameh according to the scientific method. In this research the effect of reduction and revulsion of scribes on changing the words would be distingaished.

The Holy Quran is one of the richest sources which has greatly influenced Persian literature. Persian poets and men of letters have been under the impact of Quran and utilized its -concepts in many different ways. To use the imagery is the method to enrich literary contexts especially poetry. And Abd - al -Rahman Jami, the great deputed poet of nineth century after Hejrat, such as Mawlawi"s Mathnavi, has abundontly used Quranic Verses in his poetic works. Jami"s odes and lyrics, which are expressive of his mystical love, and his seven long romantic poem entitled "Haft Aurang" (the seven thrones) have their roots in the Holy Quran. In this essay, the investigator tries to portray some mystical, moral, and didactic elements in Jami"s poems, where in creating, setting and images he has used Quranic Verse. So far, the imagery by the influence of Quran has less been noticed. In this essay; however, the researcher will focus on imagery employed by Jami and will show he has illustrated the various situations and setting by refering to Quran.

This article is about "Bindraban Des", the author of biographical notices of Persian poets "SAFINAH -e- Khushgu". In this article a brief history of the author has been given, as well as, some aspects of his marvellous work have been highlighted. "Bindraban Das" was the native of Mathura, a holy city of Hindus in the Uttar Pradesh province. He himself was a hindu and belonged to "Bais" tribe. He was a famous poet and writer of 12th century A. H. He enjoyed the company of Mirza Abdul Qadir Bedil, Mohammad Afzal Sarkhush, and Sheikh Sadullah Gulshan, and was a favourite pupil of Sirajuddin Ali Khan Arzu. Safinha -e- khushgu was wril1cnin 12th century A. H. and has three parts. The third volume has been published from "Patna", India. Under the guidance of Dr. Gholamreza Sotoudeh I have edited the second part, and it was the topic of my Ph.D thesis also. The first volume has not been edited as yet.

The world in the view of Ebne Yamin is very unreliable and deceitful. Other persian poets like Hafez, Saadi, Khaqani, Roodaky, Naser Khosro, Attar and Nezami reproach the finite worlds too. Ebne Yamin describes the world as a bride who marries thousands times. Contemplating Ebne Yamin"s poems proves that he ia a cynical poet.

In this article the author tried to represent his idea about Hermonetique in field of commantary of modem poem based on reasoning. He believes that modern poem from hermonetique capebility is under certain conditions. Without knowing that conditions it is difficult to understand the meaning of modem poem and literature.

Soleiman, the 3th powerful king of jews was a prophet whom God thaught him the language of birds, conquer him over wind and caused devils obey him. In regard with these qualities that Soleiman as a ruler and prophet possessed, Mowlavi in his Mathnavi by narrating his story, represents a mystical biography of his life in Quran. The most important point in this story is the mythical character of Soleiman that ergaged with elements such as ant, devil. wind, hoopoe.signetand etc.

Dajjal in religious culture is the name of a devil and impostor one who will appear before the appearance of final Promised One and will quarrel against any goodness and make any evil and mischief. It will become a period full of evils, unjusty, immortality and corruption. Finally Dajjal will be killed by the Promised One. In this article the author tries to show tin image of this being in other religions, then in Islamic religion. Finally he tries to consider him from Khaqany point of view.

There are idioms as well as idiomatical expressions in the mystical texts either in poetry or prose writings. Sufis and Mystics have rendered special interpretations of them in their works. Among them are two idioms, "faghr" and "Kofr" These two terms, in the majority of the mystical works, are not used in their literal and true meanings; but are used with mystical meanings by the mystics. In compliance with some of the authentic mystical works such as Resaleye Ghoshairiye, Kashfol Asrar, Ain alghozat Hamadani"s Tamhidat and Letters, Mesbah al-Hedayat, Mantegh al Tai1, Masnavi -e-Manave, Orad al Ahbad, Osaf al Ashraf. The exposition of Golshan -e- Raz, and the like, the meanings of these two terms are discussed in this article. Nearly the most important and understandable definintions of "faghr" and "Kofr" given by the authors of these works are cited here.

Salman Farsi Treaty is in fact a "letter for protection" said to have Been issued in 9th century A.H. by the holy prophet (p.b.u.h) in favor of Salman"s childern and all his relatives in order to except them from Paying taxes and jeziye (religious taxes), should receive a share from the treasury and be respected by all Muslems. The treaty has been written by Imam Ali and signed by some of the great companions of Mohammad (p.b.u.h).