JOURNAL OF HUMAN SCIENCES
Year:2001 | Volume:- | Issue:31|Papers Count:9

The present article analyzes one of the great secrets of Massnavi Manavi, the everlasting work of Mowlana Jalaleddin Mohammad Balkhi (604 - 672), studies and classifies the denotative levels of the word "sea" from the stage of symbol to the level of symbolic decotation, and displayed the tie between sea and imaginary pictures related to it, within an image cluster. Through analysis of the sea and its affiliates the article has tried to clarify the fundamental ideas underlain these images. Sea is one of the great frontiers of Mowlana, a progressive and vibrant symbol which portrays the ideal world of the human kind and the glory beyond the boundaries of sensation.

The commentary on Kash fol-Asrar Va datol - Abrar, better Known as Khajeh Abdollah Anssari’s commentary, is the most v eloquent gnostic commentary which has the attractive robe of the Persian Literature on its body. The commentary which was composed in the style of the common commentators is a memorial from the beginning of the sixth lunar century (520 of Hajira). 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. Its first part was presented in 28th no. of this book, and now its second and final part is presented. In conclusion the writer hopes that erudite readers would kindly neglect any error and fault which they observe.

Mehdi Akhavan Saless is certainly "the most classical modern poet" in the contemporary Persian poetry. The reason is that his poetical language despites all poetry and literary critics has a classicistic characteristic. Akhavans poetical language emerges from three origins: First, the Khorassani style language, second, Nimas poetry and eventually Iraj Mirzas poetry, although the three origins have not been used equally; as he overindulge himself with classic language and some styles of Nimas language. It seems that the important factor in Akhavans tendency toward the classical language and expressing the rightfulness of Nimas York is his belief and thought in this point that any new thing in literature must certainly have a record in the past! Some lingual characteristics of Akhavans poetry in brief are: Classicism, using of Arabic words and compounds, reference to sciences, professions and special ceremonies,...

This article which was presented through a lecture at Manchester University in summer 2001, reads: Tragedy is usually a tragic play or story reflects enmity and revenge, jealousy and mental and physical tortures, and treason. Tragedy is a series of events which excites compassion and fear in order to purity the soul and refine the sentiments. We see many instances of tragedies in the works of William Shakespeare and Abolghassem Ferdowsi which affect the spirit of the reader of the story or the audience of the play. This article closely reviews five books from Shakespeare; namely, Macbeth, Otheno, Tragedy of Caesar, Hamlet, and Richard the Third, and compare them with tragic stories of Shahnameh. We come across some masterpieces in the works of Shakespeare, each of which is more prominent and greater than the other in the world of epic and tragedy. The world of Ferdowsi is also as such; great, graceful, and full of mysteries and secrets.

The present discourse is an answer to the question as: "what is the secret of perpetuity and inebriant of Assra - ru - towhid and Abu Saeed?" The writer considers exegesis, which is a dominant element in Assra-ru-towhid and Abu Saeeds personality, as one of reasons in this respect, therefore, he has tried to prove his claim in this way, and to this end he initially proceeds to define exegesis as a word and as an expression, and mentions its difference with interpretation, and points to its background in the religious texts, and then classifies Abu Saeeds exegeses in Assra-ru-towhid in four categories of religious texts, poetry, phenomena of the universe, and the sophistic expressions in order to show how Abu Saeed was able to achieve a new creation by using the process of exegesis.

Eloquence and Loquaciousness are two subjects different from rhetoric and they have along history which goes back to pre-Islamic times. They were observed and utilized by poets and orators many yeas before the advent of Islam.Rhetoric emerged and flourished after Islam and within the Islamic civilization. Several definitions had been presented. First for it and concurrent with the development of this at more precise definitions appeared gradually for the evolution of these definitions and their differences with be the Subject matter of this essay.

Jabran Khalil Jabran was born in a small village in the Bashari district of Lebanon. Although some seventy Years pass from his death, his influence is remarkable and his life remains in a shadow of secret and symbolism for every one. His mother - daughter of a Chaplin, who was committed to principles and values - and his homeland - Lebanon - a venue for east and west as well as a place for peace and interaction between different religions and sects, had a great influence on him. He immigrated to the United States along with his mother and two sisters when he was sixteen, and shortly adapted himself to the new environment and acquired fame and reputation. His fame and personality were so that some people gave him a divine -like characteristic and some others consider him as a popular and ordinary poet. The present article studies some aspects of his life, personality, and works, and introduces a list of his Arabic and English works and his letters, major materials written about him and his works; as well as his works so far translated into Persian toward the end.

Among the characters mentioned in the Holy Quran is Zulgharnain, and based on the firmest opinion so far offered about him, he has been said to be Cyrus of Achaemenian (539-560). However, commentators of the Holy Quran have identified him as other historical figures such as: Fereidoun, Jamshid, Abdullah Ibn Zahak, Hermess and Alexander the Greek (son of Phillip). Quran has remembered him with two characteristics of being compassionate and just, and traditions have also revealed other aspects of his personality. The most surprising of all is that all above characteristics have been attributed to Alexander and they have considered him to be Zulgharnain, and the same idea has been abundantly mentioned in most of the commentary texts and philosophical and ethical treatises as well as mystic-Islamic sources. The idea has been gradually formed so that sometimes even other ideas have been opposed and resisted. However, recent historical information has thrown doubt on such an idea. Thus, the characters Alexander have assumed during the history are:(l) A political character with a kingly dignity; (2) A perfect sage whose shadow of exalted wisdom and thought appears throughout treatises on wisdom and ethics, and this influence encompasses high topics of self-knowledge down to the science of household management and land politics; (3) A mystic mien which has many evidences in the mystic poetry. The writer of this article thinks that this historical error has had three major reasons: (1) Iran’s defeat against Alexander;(2) The first person who equalled Alexander to Zulgharnain ,,:as Ave Cina, and since his personality was high, his error was also high and therefore influential; (3) The character of Alexander, son of Phillip, has been mixed up with aphrodisiacal Alexander. In view of these negligence, these stories prove to be inauthentic. However, behind this curtain there is a secret and a truth; that is, Zulgharnian has truly been in the position of a perfect man and/or in the position of "Grand Barzakhia" whom the present article tries to study.

Ilkhanid rule began when Holagu came to Iran. Mongu Khan, Mongol s Khan, send his brother Hulagu on military expedition to Iran to abolish Ismailis and Abbasids caliphate, because Mongols ruling of Iran and the Orthodox Ulemes - among them Ghazy Shams ad - Din Qazviny - and Christians in crusade wars with Moslems, had complained to the Mongu Khan and he thought that Ismailis power and Abbasid s caliphate are dangerous for his power. Shiites of twelve Imams helped Hulagu to conquer both Abbasids and Ismailis since they had tolerated many political and religious disagreeable during many years. Tusi, Nasirad-Din encouraged Roknad - Din Khorshah to surrender and became an important factor in Ismailiss failure. He is one of the external factors in Abbasid s Caliphate s failure, too. Holagu came to Iran to conquer Abbasids Caliphate, and Tusi, Nasir ad - Dins encouragement and instigation -in front of factors witch caused him to doubt - was so Important and effective. Ibn Alqamah, Shiitic minister of Mostasam , Abbasid Caliph, was an internal factor paved the way for the failure of Abbasid s Calphate. After Abbasids Caliphates failure through Islam was exposed to danger, Shiites grew up, gave audience and fruetified. That was because of Ilkhaneed mentality of religious negligence and indulgence. Ilkhaneed was always impressed with their Moslem agents and they came to Islam, too. Ghazzan Khan and Oljaitu were also impressed with shiet’s Amirs, Ministers and Ulemas, and they had tendency to Shiitic tents. And Oljaitus became shiit for a short time. After this period, shiits founded a shiit government in a part of Khorasan and made the way smooth for shi’ites to improve.