JOURNAL OF HUMAN SCIENCES
Year:2001 | Volume:- | Issue:28|Papers Count:17

Sultan BallOO, the famous agnostic poet of Pakistan and the Indian Sub-continent was born in the town of Jahan in Lahore of Punjab province in the lunar calendar year of 1039, two years after the ascending to throne of Shah Jahan, the greatest king of the Great Mungol Dyuasty of India (1307). He was named Bahoo, meaning "with God" or "God is with him", after a dream by his mother, Bibirasti, that she would give birth to a child whose knowledge and wisdom would be spread throughout the world. He wrote more than 144 books, of which 143 books were written in Persian and one volume in the local Seraiki language. He passed away in the town of shurkut of Lahore in the lunar calendar year of 1102 after 63 years of fruitful life. IHs tomb is visited by people from all walks of life.

What the mass of people recall from Ferdowsi, the great poet of Tous, is battle and battlefield and uproar and cry, a hand separated from body, a foot stopped from walking, beheaded bodies and bodiless heads, clashes of swords and flashes of spears, ripping the armors and striking spears on shields. However, the nobles know that other things also exist. Wisdom and knowledge, sagacity and lesson learning, deliberation and thought. And this discourse tries to divulge part of the sagacious world of Ferdowsi and reveal the image of this great Shi'ite Patriot as it is, so that this "knowledgeable wise man" is further respected.

The tale of Yousef and Zoleikha is one of the most beautiful and pleasant religious love stories and narratives. This story has also been described as "Ahssanol-ghessass" (best of the stories) which contains the mentions of the possessor and the possessed, the lover and the beloved, and the envy and the envied. The story has mentions of affectionate and affection and expression of affection and compassion for the grieved one. The story also reflects the strength of affection between friend and friend and learning lesson toward friendship. The poetical manifestation of Yousef and Zoleikha tale in the works of Sa'di is very significant and deserves deliberation.

The commentary on Kasbfol-Asrar Va'datol-Abrar, better known as Khajeh Abdollah Anssari's Commentary is the most eloquent gnostic commentary which has the attractive robe of the Persian Literature on its body. This commentary which was composed in the style of the common commentators is a memorial from the beginning of the sixth lunar century (520 of Hejira). One of the stylistic characteristics of this commentary which doubles its sweetness is its reference to the beautiful and subtle Arabic and Persian poetry. This commentary contains about eight hundred distiches of Arabic poems appropriate with the situation and discourse, which can be analyzed under the categories of syntax, word, reading, eloquency, religion, literature, history, and... Writer of this article with his insignificant capability has managed to translate and explain the sources and documentations of the poetical syntactic evidences in Kashfol-Asrar, and God willing, he hopes that in the future issues he would be able to present the remaining categories to the dear learned readers. In conclusion the writer hopes that erudite readers would kindly neglect any error and fault which they observe.

A prelude to couplet composing- Baba Taher Oryan (the naked), and characteristics of his poetry Fahlaviat or ancient folklores which implied fervor, dance and joy in the language of local minstrels and musicians of the ancient times. and have been mentioned in the lyrics of Hafez of Shiraz as "Golbang-e Pahlavi", has an evident manifestation in the development of the Persian Poetry. Some people believe that Baba Taher was a tatters-clothed and bare-footed man, and that's why he was called "the naked". "Baba" has been defined by dictionaries as leader and patriarch of Calendars at that time. Another group has also attributed his nakedness to his ingenuous language and innocent purport of his poetry. Baba Taher has couplets which are a model of the most immaculate sophistical thoughts and the most joyful love songs which are among the most famous poetry of the Persian language.

The superior status of Nezami in the Persian Literature is no secret to anyone. This able poet and philosopher founded a new style in syntax and semantic by composing narrative Mathnavi and using the stories of the ancestors. His success in introducing new and innovative purports coupled with images from the life of the common people in ultimate eloquence and oratory brought him fame in the following years. This is evident from this point that in the subsequent five centuries poets followed him by composing Khamsses to display their poetical skill. This study briefly points to his poetical status and characteristics of  his storytelling in the Persian Literature and then reviews Nezmni's influence. Whereas our main objective is to discuss the amount of Nezami's influence on the poets who lived after him, we introduce his notable followers in Iran, India and minor Asia.

To write letters of exhortation and admonition has been one of the common and customary styles in the ancient literature. Looking back to the ancient letters of exhortation we find out that social and political personalities, even religious advisors in their old age, have left behind as a memorial the result of their experiences and intellectual savings in various contexts of the life such as practical methods of tactfulness and making friends, avoiding stratagem and hypocrisy, and supporting truthfulness and honesty, and good judgment of friends and foes, and dozens of other ethical, social and political wits in the form of letters of admonition for their children and successors or to the people and particularly the sagacious persons of the society. In fact in an era when there was no mention of regulations and social regularization, collection of these sayings has been the initial steps by the man toward regularizing the social life. The present article, as it is evident from its title, draws an analogy between the Anoushirvan letter of exhortation and a number of other literary works.

The theory of silence and reticence is one of the exalted aspects of the sophistical thoughts. The sophist have expressed various viewpoints regarding the significance of this basic and major aspect, each of which is indeed worthy of deliberation in its own place. However, with a little attention and contemplation we can find ont that none of them has been able to express the beauty and value of the issue the way Mowlana did, to the point that he used phrases, compounds and interpretations in place of the poetical pen name in most of his poetry that imply the meaning of silence. One of the reasons which made the incumbency of silence binding, is concealment of secrets in the assembly of alien persons and the populace, because if people with low capacity and unsound understanding got wind of the secrets, there was a possibility of unpleasant consequences for the speakers of those secrets, therefore, they had to either conceal their secrets from the common people or use a language full of mystery and irony. Mowlana believed that the most meaningful expressions and the most beautiful phrases must be sought in silence, and that silence is basically full of mellifluous and life refreshing meanings and phrases. Speech is like a veil that prevents the man from ascending to the truth. Finally, we should say that Mowhma's innovations and inventions concerning the theory of "silence and reticence" embody both arenas of thought and language.

Documentation has a special status in research works, which enriches articles or books scientifically once it is taken into consideration. On the other hand source crediting in documents and method of using sources are among necessities of a research. Writers and researchers have paid due attention to this issue for a long time, and disregarding it has been blamed by writers in scientific forums and by the men of letters. The history of the Arabic language and literature is a book which leaves room for deliberation from this point of view. The present article examines the very issue of documentation and source crediting in research while studying the book on the history of the Arabic language and literature from this perspective.

The Iraqi Government unilaterally abrogated the 1975 border and good-neighborly treaty between Iran and Iraq on 11 September 1980 and began invading the Iranian territory. However, disintegration of Khuzestan and its annexation to Iraq which was dreamt by the Iraqi Government never came true like the wish of the other Iraqi leaders. The present article studies the role of petroleum in this invasion in view of its increasing value, to the point that Khuzestan Province has always been coveted by the rulers of Iraq and their colonialist supporters.

The subject of this research is the analysis of the inter-relations between environmental structure and social anomie. The case of study was Azadi square and its surroundings in the city of Tehran. Keeping an eye on two important factors: the socio-economic structure of the society, and the fact that Tehran is a metropolitan city, as the most important factors of the formation of social harms, the remain objective is to analyse the effects a new factor, that is, the manmade environment on, the emergence and progress of social harms in a specific urban area. Thus having established the hypotheses and the questionnaire of the research, different types of social harms and anomie existing in Azadi square were recognized, tried to analyze the relations between these behaviors and the structure of the environment, where these behaviors occur. Crowded urban places, big squares and roundabouts, bus terminals, residential quarters, with people who make more geographical moves, suburban regions and so on, are ideal places for various types of social harms and crimes to occur, because it is in such places that safety, stability and ethics are attacked. In Azadi square, which is an example of such places, the existence of various crimes have deterred its natural settings of becoming a cultural and symbolic place, which it could and should have been, and have also ruined it's credit. The consequences have become efficient elements in developing and supporting social anomie. The most important anomie evident at Azadi square and its surroundings are caused by the enduring presence of unstable crowd who, as the most basic role in the square, that is, the traffic role, commute. The commuting of about 500000 unstable crowd through the settings of the square round the clock without establishing any effective and useful relations have made a good opportunity for hiding and occurring of anomie behaviors. The adjacency of the bus terminal and Al-Mahdi park to the Azadi square have an undeniable effect on the progress of social harms and occurrence of social anomie in this square. The vastness of the square and the existence of dull and dark corners in some parts of the square, along with all other positive facilities and capabilities that there are in the square, have made it a safe place for crime. Drug business, addiction, prostitution, mendicancy, insecurity, vagrancy, pick pocketing, robbery, are examples of the social harms that have been noticed in the square and it's surrounding environment. Social harms and anomie can be controlled to some extent in urban surroundings by providing environmental arrangements, and traffic regulations along with basic and structural reformations. Efforts to improve the cultural quality of the square, optional usage of the existing values, supporting the symbolic role and cultural nature of the square must be made. Making it safe for pedestrians, bright and clear places, as well as decreasing the number of commuters by moving some of the public means of transportation to other places, are only a few suitable ways to design and build a good place in order to decrease social problems and difficulties of Azadi square.

History of Iran in the second half of the 19th century and beginning of the 20th century witnessed the rule of the Qajar Dynasty. The spread of the power realm of foreign empires, selling of commercial royalties, massive foreign loans, political suffocation, social poverty, overwhelming unrest, weakness of central supervision on provinces and cities, decadence of organizational structure, and corruption and law breaking by the government were the disastrous image of the historical life of the country is this era. On the other hand, Iran came into dose relations with global economy in this era. Relations with international trade and financial system, growth of commercial the volume and eventually the trade balance deficit of Iran, transition from traditional agriculture to industrial agriculture, annihilation of handicraft industry and the beginning of utilizing modem western industry, global fall of price of silver and its disastrous impact on Iranian economy, population growth and developments in the social structure, turned the Qajar Rule into a period of transition to the structure of growth and accumulation of enormous capitals.

Development process is described to be depend upon women's participation in all tasks, which is largely ignored regarding the potential share of rural and farming women, who account for a significant percentage of the woman population of the world (Maroufi Parvin 1989 and 1990). The present report discusses from psycho-social point of view the psychological-behavioral conditions of a group of literate rural women and girls who are able to expedite the development process of agriculture and other rural tasks if they continue to stay in the rural surroundings. To this end we study and discuss the responds of typical literate rural women (samples of girl students of the four-year high school education and last year of the middle school in villages as well as rural teachers) who were invited to participate in identifying the obstacles on the way of progress of rural women by completing some questionnaires.

The present research uses retrospective plan A BA B to evaluate the effect of the "support conditions management" method as an independent variable on increasing non-hallucinatory (or logical) talks as a dependent variable in a 24-year-old woman with paranoid schizophrenia at Rouzbeh Hospital. Examines were chosen according to the prescription of the psychiatrist, DMS-IV diagnostic criteria, observations and interviews and psychological tests. The control variable was stabilization of the dosage of the prescribed medication during the period of the research. In each one of the four-fold stages and in the follow-up phase, the non-hallucinatory talks of the patient were measured secretly by a chronometer, and then the graph was drawn. The results showed that when "support conditions management" is employed, the amount of the logical task of the patient increased. Another important finding was that although this method had no effect on the hallucination pattern of the patient, it promoted her social relations in individual treatment sessions as well as in hospital surrounding.