Man is the ultimate end in creation although ranked as the last. In Mowlana’s view, although fruit is produced from a tree, yet the ultimate purpose of the tree is its fruit.However, entangled in the nitty gritty of the material world he has remained ignorant of his spiritual truth. The purpose of creation is the manifestation of God’s attributes, and actions hence man is the embodiment of such manifestation. The seeker of God must die to self before he can shine with the divine light. After putting out the fires of ego, the divine light of the soul shines through, when burnished of all its rust, the mirror of the soul perfectly reflects the attributes of God. By bringing such stories as Merchant and the parrot, Mowlana illustrates that the ultimate end of the Mystic path is this conscious death. This annihilation in the Beloved’s being facilitates the union.In this station, if the mystic wishes to give voice to his most intimate experience, his saying would come out as the ‘shath’, the ecstatic utterance and only a true mystic could perceive that state. In this stage, the traveler reaches an ecstatic state completely intoxicated and bewildered faced with the glory of God. Although in Mowlana’s view the melody which is inside the Perfect man, is the reflection of the eternal melody and Hallaj’s words were in fact the resonance of his own chords of existence which experienced selflessness, he was not, but the truth was. Mowlana believed that what the mystic attains in this ascent is total absorption in God and must not be confused with the incarnation of a spirit in a body because in this stage, the mystic merges in God, the part partakes the whole and not becoming whole.

One aspect of self-knowledge is consisted of interaction between soul and actions, ethics and knowledge. According to Sadra's opinion, soul is united with its acquired knowledge and long-term dispositions. The main Principles of the theory include: nivocal of Entity, (Principality of Existence) and its Gradation) Substantial Motion of Soul, Identity of the Knower and the Known, bodily Contingency, Unity of Soul and Human Body, Reciprocal Causation of Soul and Body.Based on mentioned premises, every human reality at first is in the lowest rank of existence. By conjunction of substantial motion, the soul intensifies until reaches perfections while all result degrees are just the ranks of a single reality. The highest level of soul has all acquired perfections in simple form, whereas the lowest rank (material body) is affected by habits and states of soul.). Middle ranks also are common in impression and impressionability from each other. Therefore, relationship between soul and action is conceived in three species:1. The presence of mental forms of actions in the soul extent.2. The presence of habits in soul essence.3. Incarnation and ideation of long-term dispositions at appropriate forms in physical body.

In this article a distinctive simile in rhetoric is represented as negative and positive simile neglected by rhetoric scholar until now, while it has been influential in the formation of figures of speech. In negative and positive simile, a poet first rejects similarity of a topic to someone or something, and then immediately proves the similarity of the same topic to someone or something in the opposing point of the previous image. Author of the present article has described the quality of the type of simile relying on a number of instances in Persian literature. The oldest case of such simile is seen in an ode penned by Naser Khosrow. The aim of negative and positive simile, like any other simile, is describing a topic or exaggerating on it, but these rhetoric intentions are achieved through novel ways. By providing a kind of contrast and distinction between two images, a poet focuses on their similarity leading to stronger impression and sentiment. Such contrast gives a pictorial basis of meaning. In addition, employing negative and positive simile, poets establish connections between dissimilar individual and entities and make their readers surprised.

In Germany, as in Iran, all literary works in which war is addressed are traditionally counted as "war literature"; however, it is very doubtful whether this can provide a picture of the attitudes of the authors of literary war books to the phenomenon of "war". The fact that, in addition to the term "war literature", terms such as "anti-war literature" (in Germany) and "literature of holy defence" (in Iran) have also become established shows that the essence of literary war books can only be done justice if they are evaluated and subsumed against the background of their authors' attitudes towards war. The establishment of the term "anti-war literature" alongside the term "war literature" in Germany is due to different attitudes of the authors of literary war works to war, while in Iran the term "war literature" is used sporadically and due to (almost) uniform attitudes of war writers to war, another widely used term, namely "the literature of holy defense", is preferred. Against the backdrop of Ernst Jünger’s and Hamidreza Taleghani’s attitudes towards war—Jünger as a representative of German war literature and Taleghani of the literature of the Holy Defense in Iran—this article aims to crystallize and justify the characteristics of war literature and the literature of the Holy Defense through a comparative study, highlighting that their authors' differing perspectives on war necessitate a distinct categorization of theirworks. Ernst Jünger als Inkarnation der Kriegsliteratur versus Hamidreza Taleghani als Inkarnation der Literatur der heiligen Verteidigung In Deutschland wie im Iran zählt man traditionell alle literarischen Werke, in denen der Krieg thematisiert wird, zur „Kriegsliteratur“; ob man damit ein Bild von Einstellungen der Verfasser von literarischen Kriegsbüchern zum Phänomen „Krieg“ liefern kann, ist jedoch sehr zweifelhaft. Die Tatsache, dass sich neben dem Begriff „Kriegsliteratur“ auch Begriffe wie „Antikriegs¬literatur“ (in Deutschland) und „Literatur der heiligen Verteidigung“ (im Iran) etabliert haben, zeigt, dass man dem Wesen von literarischen Kriegsbü¬chern nur dann gerecht wird, wenn man sie vor dem Hintergrund von Ein¬stellungen ihrer Verfasser zum Krieg bewertet und subsumiert. Die Etablie¬rung des Begriffs „Antikriegsliteratur“ neben dem Begriff „Kriegsliteratur“ in Deutschland hat den Grund in unterschiedlichen Einstellungen der Ver¬fasser von literarischen Kriegswerken zum Krieg, während man im Iran den Begriff „Kriegsliteratur“ sporadisch verwendet und aufgrund (fast) einheit¬licher Einstellungen von Kriegsliteraten zum Krieg einen anderen weit ver¬breiteten Begriff, nämlich „die Literatur der heiligen Verteidigung“ bevor¬zugt. Der vorliegende Beitrag will vor dem Hintergrund der Einstellungen von Ernst Jünger (als Inkarnation der Kriegsliteratur in Deutschland) und Hamidreza Taleghani (als Inkarnation der Literatur der heiligen Verteidi¬gung im Iran) zum Krieg in ihren literarischen Kriegswerken mit einer ver¬gleichenden Studie die Charakteristika der Kriegsliteratur und der Literatur der heiligen Verteidigung herauskristallisieren und zugleich rechtfertigen, dass eine Subsumierung von Kriegsbüchern wegen unterschiedlicher Ein¬stellungen ihrer Autoren zum Krieg unvermeidbar ist. Schlüsselwörter: Krieg, Nationalismus, Kriegsliteratur, Literatur der heiligen Ver¬teidigung, Antikriegsliteratur, Ästhetisierung des Kriegs, Verherrlichung des Verteidigungskriegs

Shahnameh is the greatest epic work of Iran. Ferdowci versified it during thirty three or thirty five years. He composed this work in fluent persian language. In his acount and description about heroes, historical and ancient events he used simile. By studying and comparing these similes with these in next centuries, we nealize the chenges and development of imagery in this field. In this research we examine, explain all similes and classified them.

The poet laurate Am'agh Bokharaei is among the poets in the early sixth century. The themes of his poems are different in accordance with the time, panegyreic and sometimes satire, lyricism and description of nature.His poetic work includes odes, quatrains and some stanzas. Most of his odes are in panegyric for Shams-almolk; but while panegyric, he does not trample on the nature magnanimity and intellectual and spiritual excellence through oriented and voracity.He is skilled at simile and almost half of his verses contain similes. Therefore, he should be called a simile-oriented poet stylistically. Most of his similes are unique and tangible. The brief, but efficient, similes are fictional, imaginary; plural, compound, superlative, and tangible. The similes in his poetic work indicate that he has adorned his words apparently and inwardly. That is why Anvari calls him a locution master. Since Am'agh is among the poets who contribute to changing the Khorasani style to Iragi style, we seek to study the simile elements; its types and objectives, its closeness to eloquent and inspired resources in his poetic work and his style through referring to the statistical table of the poet's similes.

Knowing God and relationship with him is one of the important theological issues in Abraham`s religions. Christianity believes that invisible God reflects in the incarnation of Christ. In the Christians` view, the Jesus Christ is the revelation of God. As a result, incarnation is one of the most important principles of Christianity. The Jews are opposed to incarnation but believe in anthropomorphism. However, belief in incarnation is sometimes considered. Islam neither accepts incarnation nor anthropomorphism of God; although anthropomorphism of angles and Satan are accepted but God may have theophanic manifestation in humans with his characteristics. The present paper describes anthropomorphism, incarnation, and theophany in three religions of Islam, Christianity, and Judaism.

Incarnation, which concerns the cyclical return of a soul to live another life in a new body, is among the beliefs of great antiquity; it is most characteristic of some Eastern philosophical thoughts as well as religions such as Hinduism, Buddhism, and Jainism. The idea of transmigration has also been adopted by some Western figures and groups. The doctrine of incarnation has also been part of the mystical thought of Sufism, which is considered as the mystical branch of Islam. In the meantime, the transmigration of souls was discussed and criticized by some great thinkers, among whom Muslim thinkers are outstanding. Explaining the age-old idea, the author attempts to show its refutation on the basis of the Islamic thinkers’ opinions and to discuss its incompatibility with the Koranic doctrines.

Simile is one of the main forms of imagination in any literature serving other forms of imagination because the principle in such images is of “the sameness” kind. Likewise, this figure is used in different forms of imagination such as metaphor, variety, expansion and freshness in the poems by Sepehri. This paper examines various views on the quantity and quality of his images, having or not having frames and classifies the allegories employed by him through reviewing a corpus of his well-known samples. The paper is based on different types of simile in terms of bases, sensibility and wisdom of the parties, variety of the parties, etc. in order to categorize the samples. Nevertheless, in his review of the samples, the author has not limited himself to the traditional views but has also studied the new European schools of thought. One way to recognize the ideas of poets and uncover the corners of their minds is to explore the images in their poems. Accordingly, the present research has tried to examine the underlying thoughts of the poet as well as his attitudes.

One of the doctrines shared by Hinduism and Christianity is the doctrine of incarnation and bodily fall of divinity, which on surface sounds to have been understood by both schools in the same terms. Since both schools insist on transcendent unity of God in his essence; for example in Upanishads which is one of the key scriptures of Hinduism it is insisted that the origin of existence is a transcendent, invisible and unfathomable God called Brahman which is the highest the most excellent and beyond description. By the same token, in Christianity God has always been envisaged as a unique and transcendent being. Nevertheless, these two religions believe that transcendent God gets incarnated in some conditions. Thus some have paired these two schools in their belief in incarnation without understanding the nuances.