JOURNAL OF THE FACULTY OF LETTERS AND HUMANITIES (UNIVERSITY OF ISFAHAN)
Year:2004 | Volume:- | Issue:34-35|Papers Count:19

Darvish Abbas Jazi was a leading poet who lived in (1264-1324 Hejria). He has recited ten thousand verses in his Divan in Gazi dialect. Gaz-e-Borkhar is one of the suburbs of Isfahan and Gazi dialect is one of the central dialects of Iran. This language is, in some cases, almost the same as ancient Farsi and Pahlavi. One can find this kind of language in past literary works.Abbas Jazi has recited his poems using lyric, euloge, description, ect. His work shows that he was a knowledgeable man and a powerful poet.

Truth in Greek language is called aletheia, which means unveiling or unhiddenness. This word is repeated seven times in the first part of the poem. The present paper attempts to discuss the different meanings of this word by Parmenides. The author hopes to show that aletheia does not mean "unveiling" all over the poem. Only in the untrembling and well-rounded heart of aletheia, it means "Being". But when parmenides explains how the things come into being, he no longer uses the word aletheia, but fire (light) whose nature is essentially associated with unveiling.

Applying different approaches to criticism, the present study attempts to criticize Monly poems written by Nima Yushije. With regard to the content, the emphasis is on philosophical and social criticism of the work. In technical criticism, the poems are investigated linguiscally, musically, and esthetically. Since the literary work has got a story structure, the approaches to story criticism are inclusively presented in this article.

What is left of Safavids" historical materials about situation of Shahzadeh Aboulfath Soltan Ebrahim Mirza presents his social and political influence in politics and also his interest in art.The existence of Royal libraries during Iran and Islamic scientific civilization shows the attention of political society to artistic research during that era. In this article, a careful consideration is paid to texts which study and investigate life of Shahzadeh Soltan Ebrahim and his library. In addition, the librarians and associations will be evaluated.

"Ontological hermeneutic" is one of the most important processes of human mind. Philon in Jewish theology, Origens and Augustin in Christian theology as well as Ibn-e-Arabi and Mulla Sadra are among the prominent figures in this respect.In this paper, an attempt is made to investigate this notion with regard to Mulla Sadra whose view of ontological hermeneutic is highly affected by his ontology. His basic concern about "existenc", "man" and "reality" and on two philosophical principles, namely "trans-substantial motion" and "unity between the intelligent and the intelligible" are the main characteristics of his philosophical view that have their effect on his approach toward ontological hermeneutic.

Xvarenah has been a basic concept in the Zoroastrian thought and in the religious and national tradition narrated by the great historical men from the pre-Islamic period until the appearance of Islam.The light of Xvarenah arises from the Supreme Being. It has been ordering the world"s affairs from the beginning of the world till the end of it.This light shines on prophets in addition to the souls of the perfect men who learn knowledge and ignore worldly things.

There are few thinkers in the Iranian culture who, like Molavi, have paid attention to the psychological aspects of human behaviour. In different works of Molavi -- prose as well as poetry especially in Masnavi Ma"anavin--one can observe profound psychological analysis and even some new concepts of this discipline, like "self-deception", rationalization (= justification), and conflicts among different segments of personality. His profound insight in studying and analyzing complexities and conflicts of human-being"s soul and his endeavor to penetrate deep into hidden parts and labrynthes of human personality signifies the outstanding geniousness of this great thinker. Hence, it is no exaggeration to call Molavi one of the pioneers of psycho-analysis in the general sense of the word.In this article, the reflection of one of the new conceptions of psychology, "projection" in the works of Molana, especially in his symbolic assimilations (analogies) is being traced. It is shown that his attitude toward the mentioned concept is not basically different from that of modern psychologists. It is noteworthy that Molavi"s keen insight has not ignored the problem of unconciousness of projection, a phenomenon much emphasized in modern psychology.

The antidote of the poison of suffering is patience and the characteristic of the people in love with God is patience.In Tafsir-e Kashf-ul-Asrar and Uddat-al-Abrar, Abu-al-fazl Rashid-al-Din Meibudi interprets the verses of the Quran in which God commands the Prophet (peace be upon him) to be patient at hard times in various individual and social situations when guiding and showing the right way to the people. He determines the prophet’s mystical ranks and positions by comparing those verses to the Sufist creeds. Those positions are love, annihilation in unity or trust in God, spiritual ascension in prayer, and poverty.The mystical creed of Rashid-al-Din is amatory. In his point of view, the prophet’s patience is patience at times of hardship or patience of lovers.The secret of the prophet’s patience and resistance at times of agony and intolerable problems imposed on him by polytheists and unbelievers or followers of other religions was that God intended to remove all the veils from the prophet’s eyes.Manifesting His absolute beauty, God set the prophet’s heart ablaze with His love and affection; then He poured the cup of the poison of suffering in his mouth the bitterness of which tasted more delicious and sweeter than honey because he took that cup from the hand of his beloved in the position of observation.

This piece of research aims at answering two questions. First, what were the reasons and objectives behind Davoud Khan"s rebellion, the son of Allahverdi Khan, a member of a noble family with political and military credit within Safavid government? Second, what was the outcome of this rebellion and why did it happen?This rebellion which was of the sorts happening among the elite for gaining political power occurred in 1042 H., during the era of Shah Safi, the successor of Shah Abbas I, whose rule is regarded as the beginning of the second political period of the Safavid.Recognizing that different movements during the era of the Safavid had their roots in the history, religious approaches, political situations and socio-economic changes in Safavid government, we can not overlook the role of Shah Safi"s rough method of dealing with government affairs and his diability in establishing a balance between the elite of Shah Abbas"s era and the supporters of the new government that increased the compelition among them. However, Davoud Khan"s personal incentives and his desire for power are other motives behind the rebellion.In this paper, the reasons for Davoud Khan"s rebellion and his moves, Shah Safi"s policy against him, and finally the causes of his defeat and its outcome are investigated and analyzed.

Cosmological argument is a general name that includes many different arguments, but all of its versions are a posteriori (contrary to ontological argument) and based on an apparently common feature of our experience (contrary to argument from design). I try to explain the structure of the cosmological argument via explaining some of its important versions. In this regard, Aquinas versions of cosmological argument; the arguments from motion, causation and contingency (the first three ways of his famous five ways) are discussed in details. Then I proceed to discuss Kalam cosmological argument, which is rooted in Islamic theological writings in cosmological argument, which is rooted in Islamic theological writings in the Middle Ages, and the argument from the principle of sufficient reason, respectively. Criticizing all of these versions, I conclude my paper by explaining and defending Avicenna"s version of cosmological argument.

In Divans and versified works we face poems, particularly lyrics and odes, which Radif (or repeated words) in their opening verse is spread but from the second verse on, it becomes shorter so far as it ends in one word and vice versa. In other words, Radif is short in the opening verse but in subsequent verses it gets longer. There are other kinds of Radif which are clear in the opening verses but undergo changes in subsequent verses. Sometimes Radif in lyrics is only used in even verses and we can find verses in which Radif has been placed in Sadr (the beginning of the first line of a verse) instead of taking the place of Arooz (the end of the first line of a verse). In some cases, Radif and Rhyme are blended in a way that the last letter of rhyming word replaces the first letter of Radif.This does not seem to be coincidental; rather it can be said that this kind of application and escaping from the common traditions and rules used in poems is a kind of innovation and variety which has not been mentioned in the books dealing with rhyming. Enough evidence is presented to support the claim of the researcher.

Divan of Sanaee of Ghazna, having over thirteen thousand verses, consists of all of traditional forms of Persian poetry. The part of elegies is the most important part of Sanaee’s Divan. The literary and cultural value of Sanaee’s elegies is comparable with his two masterpieces: "Hadighat-al Haghigha" and "Sayr-al Ibaad" These elegies from the view point of rhyme and rhythm, number of verses, sentence patterns, fields of meaning and style are different. This variation has brought different airs of poet’s personality into existence.The ancient men of letters have paid attention to addressee in writing or speaking eloquently. According to Jakobson in "linguistics and poetics", one of the most important contemporary literary theories, the elements of any verbal communication are addresser, message, addressee, context, contact, and code. It is clear that any change in addressee or any other element can change the communication.Many difficulties of Sanaee’s Divan may be analyzed and explained by considering influence of addressee on the structure of Sanaee’s poem.

The main goal of this article is the extraction and explanation of the viewpoints of Hafiz concerning science, knowledge, intellect, reason, school and their related subjects. The major question addressed is whether Hafiz has a positive or a negative view about the above mentioned topics.The result of this investigation shows that Hafiz has applied the above words in different and diverse meanings. In one view, if a scientist and learned person apply his science and knowledge in contrast with the satisfaction of God and do not make his heart pure and free of evils, in this case, his information will not benefit him and his school will not be save superficial, feeble and weak reasoning. But if the seeker of knowledge makes his heart and soul pure of all kinds of sins, all the nature will become his supreme source of episteme and awareness, and his learning will not be limited to a particular time and place. Such knowledge will cause him to receive and understand the facts of the world as they are, and do the good deeds as it deserves.

With regard to the great attention paid to the narrative point of view in the second half of the 20th century, one of the most conspicuous features of childhood and youthful vision is to concretize the incidents and the events of the stories and to avoid the writer’s direct and partial interference with the story or the probable value judgments about the events which may mar the effect of the story.It is evident that the innocent view of children who are far from the personal prejudice, which the adults cannot avoid, is very different from the adults" viewpoint. This same discrepancy endows the writer with the possibility to characterize his/her personages more concretely. Moreover, the disparity between the world pictured by young characters and that of the adults may reveal many social and psychological anomalies more tangibly: those facts which do not fit into the carefree and unaffected world of children like human pains such as social injustice and inequality; evils like envy and maliciousness. But instead, children in their look at their surrounding are endowed with a camera-like precision and meticulousness from which adults have lost. Thus, the writer sometimes equips himself/herself with this meek and innocent view, but judges what happens around him/her with the same maturity and sophistication of an adult on-looker.This is the study of ten Persian contemporary writers" deliberate utilization of children’s and adolescents" viewpoint in their stories and the advantage of this technique in objective delineation of the major issues of the stories.