It is quite essential to do various researches on comparative literature. There are many things in common in the Arabic and Persian literary grounds. Therefore, studying, for instance, the ANECDOTES can be very significant and may lead to important results. Through this sort of study one may find out the various ways of their lifestyles as well. In this way one many have a better understanding of their social life. Even today, studying the ANECDOTES of the world peoples may result in a better interaction.Since they belong to the oral literature, the meanings and themes of ANECDOTES along with their literary values, can have lots of historical, social, political, religious, etc. advantages concerning the peoples of the past periods.

ANECDOTES of Elders in Persian Sufi Poems Sufi literature in its two forms, prose and verse, especially between the 6th and 9th centuries A.H., is a large and important part of Persian literature with various types and subtypes such as edicts and didactic works of prose and verse, as well as works that report moments of passion and Sufi illumination is in a lyrical or symbolic language. One of the main and common materials among almost all these different types, although with different levels and frequency among the types, is the narration of "stories" and "sayings" of Sufi Sheikhs. This research is an attempt to present a detailed and documented picture of the quality and quantity of the reflection of the "stories" (and not the sayings) of the Sufi sheikhs in the most important Persian Sufi educational systems, including Hadiqat al-Haqiqa Sanâ'i, Attâr's poems including Elâhinâma, Asrârnâmeh, and Manteq al-Tayr and Mosibat-nâme, the six books of Mowlânâ's Masnaviye Maʾnavi, and Jâmi's Haft-orang. The results of this research show that out of the total of 300 stories narrated in these works, apart from the stories attributed to the unknown elders (47 stories), which constitute the highest amount of stories, the most stories are related to Bâ Yazid (with 24 cases), Abu Saʾid Abul Xair (with 21 cases) and Šebli (with 20 ANECDOTES). Also, about a quarter of all the stories are "Karâmat stories" and the theme of the rest of the stories is the teaching of Sufi knowledge and concepts. It is worth mentioning that in a historical and comparative perspective, it is clear to see the increase in attention to the narration of Karâmat stories between Sanâʾi and Rumi; As in Hadiqat al-Haqiqat, there are no honorable stories, but among the 26 stories narrated in the six books of Mowlânâ's Masnavi, 15 stories (that is, about 60 percent of the stories) are about honor. Finally, it is possible to consider the totality of Persian Sufi poems as having less attention to stories of virtues compared to types such as Tazkirats and hagiographies as well as some ancient Arabic short books.

Attar is one of the most dignified mystic writers of Persian language and literature who pays an especial attention to ANECDOTES in his poems and in his book Tazkirat-ul Awliya. This article tries to investigate the internal ideas of Tazkirat-ul Awliya as one of the storied elements. The internal idea and the main content of mystical ANECDOTES is an especial mystical view which can be summarized in “unilateral view and uniform living.” This especial view brings forth an unusual behavior whose manifestation is in the ANECDOTES of “Ashenai Zodai” and “Adat Setizi.” The adumbration of antagonism and battle with self and schooling it is so vast in Attar’s ANECDOTES that must be accounted as the most important internal idea of his ANECDOTES along with his especial view. This has been described as an ascetic view. Also, Attar has made use of other internal ideas as, kindness to people, believing self as nobody, watchfulness and being warned of usual happenings, and quoting the munificence.

ANECDOTES of Elders in Persian Sufi Poems Sufi literature in its two forms, prose and verse, especially between the 6th and 9th centuries A.H., is a large and important part of Persian literature with various types and subtypes such as edicts and didactic works of prose and verse, as well as works that report moments of passion and Sufi illumination is in a lyrical or symbolic language. One of the main and common materials among almost all these different types, although with different levels and frequency among the types, is the narration of "stories" and "sayings" of Sufi Sheikhs. This research is an attempt to present a detailed and documented picture of the quality and quantity of the reflection of the "stories" (and not the sayings) of the Sufi sheikhs in the most important Persian Sufi educational systems, including Hadiqat al-Haqiqa Sanâ'i, Attâr's poems including Elâhinâma, Asrârnâmeh, and Manteq al-Tayr and Mosibat-nâme, the six books of Mowlânâ's Masnaviye Maʾnavi, and Jâmi's Haft-orang. The results of this research show that out of the total of 300 stories narrated in these works, apart from the stories attributed to the unknown elders (47 stories), which constitute the highest amount of stories, the most stories are related to Bâ Yazid (with 24 cases), Abu Saʾid Abul Xair (with 21 cases) and Šebli (with 20 ANECDOTES). Also, about a quarter of all the stories are "Karâmat stories" and the theme of the rest of the stories is the teaching of Sufi knowledge and concepts. It is worth mentioning that in a historical and comparative perspective, it is clear to see the increase in attention to the narration of Karâmat stories between Sanâʾi and Rumi; As in Hadiqat al-Haqiqat, there are no honorable stories, but among the 26 stories narrated in the six books of Mowlânâ's Masnavi, 15 stories (that is, about 60 percent of the stories) are about honor. Finally, it is possible to consider the totality of Persian Sufi poems as having less attention to stories of virtues compared to types such as Tazkirats and hagiographies as well as some ancient Arabic short books.

Lataye al-Tavayef, collected by Fakr al-Din 'Ali Safi, is among the most important Persian sources of fiction. The writer seeks to discover the paterns used in the structure of the ANECDOTES. To do so, the writer divides the ANECDOTES into two kinds: word-based and action-based. In the former group, which is divided into five minor subdivisions, the core of the anecdote is beautiful and wise sentences. In the latter group, which is divided into nine subdivisions, the core of the anecdote is the event.

ANECDOTES, proverbs,tales,quotes,etc.have always been a true language for expressing the various facts of the time. Hence, the researcher has decided to write different articles and essay concerning them, from the poetical works of Scholar Abulfath Bosti, the great poet in Ghaznavi Period. This extensive study is a bilingual one, i.e. Arabic and Persian, and in a comparative and contrastive framework.

The present article is a Persian translation of a part of the book Murūj al-Ẓahab by Abul Ḥasan Mas'ūdī (345 or 346 AH), in which the gathering of thirteen literates and scholars in the assembly of Yaḥyā bin Khalid Barmakī, the vizier of Hārūn, the Abbasid caliph, and their conversation about love is reported. Before translating the text, in the introduction, each of the people whose names are mentioned in the text have been introduced and an attempt has been made to briefly outline the historical background of the talks in assembly and examine its historical validity.

There are ANECDOTES and stories about the spiritual transformation and repentance in Tazkirat al-Awliya which indicate that a gnostic person leaves sin and crime and starts obedience and worship. This is seen in different aspects of Gnosticism. A gnostic repents in different aspects of Gnosticism such as obedience, hierarchy, position, situation, and even in its existence. This has caused to construct a broad range or awakening areas in this prominent mystical work. Besides, as mentioned by writers of gnostic texts, the awakening areas in each position depends on an earlier position. So, the question of awakening, how it is realized, and how it is linked in mystical research is of great importance. This paper examines the nature of awakening, its extent, and its continuity in Tazkirat al-Awliya through the library and documentary methods. The results show that awakening in Tazkirat al-Awliya ANECDOTES is not limited to the initiation of a mystical journey, but rather in all stages and aspects of the journey, and it has different areas each having different aspects, features, and effects in the journey. Without understanding these areas, it is not possible to analyze and explain the position of stages of the journey. Introduction One of the central issues in the field of Islamic mysticism is the issue of human excellence and perfection. This issue has been raised in the form of moving from negligence to consciousness and its transcendent levels. Movement in this interpretation means a departure from power to action, which is done gradually or repulsively. According to the mystics, when the light of knowledge enters the heart of a gifted person, such a person must start moving in the path of perfection and reach the path to God to reach his goal and desire. So, the movement towards perfection does not beginunless one changes spiritually in his current life and changes his path, which is used to entertain him to the world and takes a new path. For this reason, it is not possible to enter the path of perfection and walk its steps except with vigilance and awakening. The reflection of this issue can be seen in the ANECDOTES of Tazkirat al-Awliya. At the beginning of the conduct, the seeker repents from the realm of sin and negligence and turns to the realm of the path, and upon entering the realm of the path, these awakenings are constantly repeated. The sum of these ANECDOTES explains the areas of awakening in Tazkirat al-Awliya which can be classified into five general areas: the area of disbelief to faith and sin, disobedience to obedience, neglect to consciousness, absence to presence, and presence to perdition. Considering the position of reprimand in the field of Islamic mysticism, it seems that it merits more study. In the meantime, Tazkirat al-Awliya is the best source for explaining the nature of awakening and its continuation in the form of mystical ANECDOTES due to its importance in expressing the moods and words of the great Sufis. Material & Methods This research uses the library documentary method to draw a pattern of awakening areas in the stories of Attar Nishaburi’ s Tazkirat al-Awliya, and the relationship of these areas with the mystical levels of the sect. For this purpose, first, a collection of topics from Persian mystical prose texts up to the seventh century AH was extracted and classified. Then, based on the views expressed in these texts, the nature of awakening, its levels as well as its continuity was explained in the ANECDOTES of Tazkirat al-Awliya. Discussion of Results & Conclusions The results of this study indicate that awakening in Tazkirat al-Awliya ANECDOTES is not limited to the initiation of a mystical journey, but rather in all stages and aspects of the journey. Also, awakening has different areas each having different aspects, features, and effects in the journey. Without understanding these areas, it is not possible to analyze and explain the position of the stages of the journey. On the other hand, the analysis of awakening areas in the ANECDOTES of Attar's Tazkirat al-Awliya shows the necessity of the seeker's movement by using the topic of warning and awakening to the higher authorities and degrees of faith. In addition, theawakening as well as the subsequent changes as the essence of conduct from the beginning of the path to the level that the seeker can achieve are influential in the course of human perfection.

Every wide-scope and progressive phenomenon is naturally provided with a simple narrative structure in which the components move from A to B, and from B to C, as if a seed grows to be a tree. In fact the narrative structure takes form trough transformations applied to the corpus by the author/narrator in order to be analyzed in their temporal sequences. This article, through analyzing the temporal dimensions of narrative, lays emphasis on the time of narration as well as the time-span in which the story is narrated. As to the former, the article deals with the linear time, sensual time and time of narration; concerning the latter, the paper pays attention to the opsis, story development, précis, ellipsis, and historie ethique. Finally all the topics discussed are supported with the examples of modern novels, and at the end of each section the related ANECDOTES of mathnavi are presented and analyzed.

In some love stories and legends, the groom initially appears as a beast and after marriage is restored to a human form. The stories of beast-groom in the West are influenced by the story of ―Cupid and Psyche, ‖recorded by Apuleius, and in Iran by the story of Zahhak‘s marriage to Jamshid‘s sisters. Undergoing displacement, in the Islamic period, the beast-groom story was adapted to the Islamic thought and found a new place in the mystical ANECDOTES. An example of such stories is included in the book Hezar Hekayat-e Sufeyane.1 The central plot of this story is about the marriage of a werewolf to a human girl. In this paper, after studying the structure of this story and its mythological roots, I have compared it the story of Zahhak‘s marriage to Jamshid‘s sisters in Ferdowsi‘s Shahnameh and some other Iranian legends about beast-grooms. I have, furthermore, studied the symbolism of the wolf in Iranian mythology. Wolf is a manifestation of evil and, at the same time, a totemic ancestor of some neighbors and enemies of old Iran. According to the findings of this study, marriage of a human being to a werewolf in the mystical tales is linked to the exogamy tradition.