فهرست مطالب آقای رضا حیدری نوری

In Islam,Emphaty and compassion as one of the most important educational and social goals is one of the most valuable achievements of Islam in society, and it is considered as the axis of unity, the result of which is peace. During the past and present ages, great thinkers have also addressed the issue of empathy as a way to achieve peace, such as Maulana in the seventh century and contemporary thinkers; Dr. Marshall Rosenberg. Based on this, the basic issue of the current research is the question of empathy and this research is about it, with a theoretical study in the way of library research on the Qur'an, the Masnavi of Maulana , and also empathy in the West by examining the psychologist Marshall's point of view. Rosenberg examines the concept of empathy And by emphasizing the analytical-descriptive method, answer the question of how the mentioned views look at empathy and to what extent they are aligned, influenced or different from each other. The findings of the present research show that special attention has been paid to the subject of empathy in the Quran And Maulana, influenced by the Holy Qur'an, has paid attention to this issue in his Masnavi, and Rosenberg, as a psychologist who was also a scholar of Maulana, considered empathy so important that he considers it a factor to achieve peace. Peace is a human need in every It is periodic.

Positive psychology is one of the newest branches of psychology. This particular field of psychology focuses on human success. While many other branches of psychology focus on abnormal and disordered behaviors. Positive Psychology focuses on helping people to live happily and satisfactorily and purposefully. This approach emphasizes the effect of purpose in life and living a meaningful life - which is beyond the good life - and considers it as one of the principles of happiness. Seligman is a psychoanalyst who in the theory of positivism pursues the goal of flourishing a purposeful and valuable life by creating conditions that nurture and enhance human capabilities. He is for people who do not know their abilities and capabilities. Provides advice and strategies for creating a meaningful and purposeful life that can also be explored in the field of mysticism. Scholars of literature and mystical literature using educational and religious teachings that are related to the psyche and interior of human beings. By cultivating the growth of human capabilities and virtues, they try to change human states, from contradictions and conflicts, and prepare the ground for human flourishing in different stages of life and create purpose and meaning in human evolution and valuable life. This article, using a descriptive-analytical method and using religious teachings, examines Attar's poems and adapts them to the theory of semantics in positivist psychology in providing ways to achieve peace and mental security of contemporary man. Attar and Seligman's human mission is to be a beacon for themselves and a seeker of light in their being. The seeker tries to know the meaning of life and to reach the core of his existence, to understand the passion and intoxication of existence, and this means to achieve genuine happiness and well-being that makes a purposeful person feel calm, secure and valuable.

The issue of human homelessness is an important issue in mysticism. The most important problem of the mystic man is to move away from the original homeland, and his effort to return to the era of carpentry is the subject of all mystical books. Because of his beliefs, Aref cannot live like other people, so he often turns away from people. Considering that there are different types of homelessness and in Masnavi the mystic homelessness in different forms such as homelessness in the world, homelessness of the soul in the material world, homelessness among the apparent in this study examines homelessness among the apparent from Rumi's point of view. . This study shows that Rumi, as a pious mystic, describes the life of the great mystics in seclusion and solitude and considers the presence of the common people as a plague for conduct because often the public and the apparent do not understand the actions of the mystic and in addition When they make wrong judgments, their speech is also useless and sometimes harmful for the mystic, so solitude and traveling and away from people is a good way to cover this homelessness.

One of the types of poetry music is internal music, which is more often seen as a repetitive phonetic. This type of music, along with rhymes and rows, is also semantically important in addition to helping to coordinate the phonetic verses. Scholars repeat for a variety of reasons, such as focusing on an issue, showing its importance, and attracting audience feedback. Repetition has a variety of names that are arranged in verbal arrays: phonemes, puns, syllable repetition, word repetition, semantic network, Rad Alsdr Ala Al-Ajz, Rad Al-Ajar Ala Al-Sadr etc. In this study, with the aim of identifying the phonetic properties of Rumi’s Masnavi and Sanaei’s Hadighat, we examine the two effects in terms of the way of repetitions using the descriptive-analytical method, and we conclude that the repetition of the word is one of the important elements in these two works. The repetition of the word in the Masnavi is more purposeful and contributed to the semantic coherence and the longitudinal relations of the verses. Other types of repetitions include Repeating at the beginning of the sequence verses, repetitions from the beginning of hemistich, phonemes, semantic networks, syllable repetition, vowel repetition which also seen in Rumi’s Masnavi and Sanaei’s Hadighat, but in both of these works have been created in an artistic manner without any tricking.

The linguistic techniques outlined in Shams's essays adequately assist the audience in expressing mystical concepts. Articles as the only work left by Shams are of particular importance in the history of literature, but have received less attention. The most important reason for this may be in the particular discourse genre of this book, what is at first glance noticed in the articles is the particular style of writing written as spoken notes, as if it were personal notes that never lost their spoken state. And it's not actually written. The oral discourse of the articles is clearly visible elsewhere in the book, and this has given rise to certain linguistic features in the book. The language used in Shams's essays is a specific language and somewhat different from the language of the earlier texts and of course the later periods. Shams's articles have their own style and style, including the use of names that can be better analyzed by analyzing their linguistic features. Onomatopoein is one of the features of spoken language that can easily represent natural situations in real language. The present study, which is a descriptive-analytic and library method designed to introduce some of the text into Shams's articles, shows that Shams has used the phonetic features of language in this work to explain the speaker's interpersonal expressions.

"Kingdom" is one of the inter-religious concepts that is considered with commonalities and differences in Judaism, Christianity and Islam and is a word that is used in the Qur'an - specifically and in the form of its derivatives - and in commentary books. Semantic equivalents such as "absolute ownership of God and the interior of the universe" have been stated for it. This word is also used in mystical books that consider the Qur'an as one of the most important sources of knowledge and is one of the Sufi terms. goes. The attention, approach and attitude of any thinker to such an epistemological keyword can indicate his ontological orientation towards God and the universe. Hafez is a thoughtful poet who does not neglect to study the principles of thought and wisdom behind the artistic expression of his emotions. He considers himself indebted to the "government of the Qur'an", so it is not unreasonable that a significant connection can be found between his ontological view and the teachings of the Qur'an. The present study seeks to answer the question: "Kingdom" in "Quran" and "Mystical Geography of Hafiz", how is it represented in a descriptive-analytical way and using library sources? And how is Hafiz influenced by the teachings of the Qur'an about this word? Findings indicate that in Hafez's poetry, "kingdom" in addition to the concept of "the interior and truth of everything and the ownership and rule of God" can be interpreted to mean "the geography of the unseen and the world of angels." This word is used in his special narration of the story of creation. In this story, which is based on Hafez's intellectual geometry in the relationship between God, man and the kingdom, "love" is presented as the main epistemological subject and Hafez sometimes becomes the hero of his narrative of the epic of creation with the first person singular. Words related to the word "kingdom" such as: Soroush, Hatef, etc. are also presented in the context of this mythical and Qur'anic epic narrative; On the other hand, Hafez finds a mystical relationship and experience with the geography of the kingdom and its meaning through prayer, supplication and self-purification.

Although, like many other human phenomena, a precise and in-depth definition of mysticism and Sufism cannot be provided, in one sense it can be considered an attempt to depict a world free of violence and peace; Creating a world free from drought and bigotry with altruism, all of which are components of world peace in mysticism. Peace, as one of the most fundamental human needs throughout history, has always been the focus of philosophers, mystics and thinkers. One of the Iranian poets and mystics who plays a prominent role in spreading the concept of peace, tolerance, respect and reverence for diversity and differences between cultures and avoiding anxiety and conflict is Maulana Jalaluddin Mohammad Balkhi. Maulana peaceful thoughts and the fresh and pure life of his words can be interpreted in this regard.

The authors of this article, relying on the descriptive-analytical method, intend to extract the peace of this poet and mystic from among the various ideas of Maulana, which is expressed as "Masnavi-Manavi" due to his precious work, and after mentioning the evidence, relying on Masnavi. Rumi corrected Reynold Nicholson to describe and analyze the data and present the results.

A mystic such as Maulana has dealt well with the plagues and crises of the human soul and psyche in the form of universal teachings and has expressed the most important components of this peace with the existence of the universe in the form of his eloquent words. In fact, achieving peace, its obstacles and challenges are among the mental concerns of Maulana"s peace-loving thought.

The ontological manifestations of Maulana peace with the universe begin with the reconciliation, proportion and harmony of the opposites in the universe and end with peace with God, which is the most perfect kind of peace. The results of this research, which has been done in a descriptive-analytical manner based on library data, show that peace with nature, self, others and God are the four basic elements of peace from a universal and general perspective in Maulana style of thought in Masnavi. According to Rumi, peace is love.

This article is an analysis based on Norman Fairclough's theory in the Ataba Al-Kataba with a pragmatic approach that examines and analyzes linguistic forms, their purposes and functions based on Fairclough's views. The theoretical basis of the research is in the framework of a three-level (layered) model of description, interpretation and explanation. The dimensions of discourse are very prominent in "Schools and Letters of Ataba al-Katabah" due to the close connection between language and social structures and the influence of the text on social relations. In this text, in addition to the effect of power relations, specific language choices that are specific to the style of this period are distinguished in the process of meaning production. The purpose of this study is to show the type and style of twentieth century discourse and to show the power of the author (Montajeb Jovini) in the form of his discourse. The different view on introduction and analysis of Ataba Al-Kataba is another goal of this study. This research has been conducted by descriptive-analytical method and it is examined by qualitative content analysis method and citing the text of the letters and mentioning the evidence of the example.

The discourse genre is a continuum between speech and writing in which the elements of behavioral and written forms of language are intertwined. The language used in Shams’ articles is a special language and somewhat different from the language of the texts of the previous period and of course the later periods.
A speech in which the speaker did not bother to write, record, edit and modification the speech and other author or writers have written the speech. The present article aims to introduce the writing style of Shams’ articles, which is very special and interesting in the Persian written tradition and in the phonetic, morphological and syntactic layers of language units and then, in summarizing as much as possible, distinguish the spoken boundaries of Shamse Tabrizi’s articles from the written aspect and its criteria.

This research is based on descriptive-analytical method.

Shams breaks the monotonous and repetitive process of mystical texts by deconstructing and presenting a new discourse of linguistic structure and meaning and pays attention to the functions of language that were less noticed before him and in fact acquires a personal language.
 

The text in the phonetic layer, the processes of homogeneity, change and deletion, and to some extent the phonetic process of the types of changes in pronunciations, the mixture of written and spoken language, represents in Shams articles. In the morphological layer, also the name of sounds and in a few cases the nonsenses and in the syntactic layer, style, mixing speech and writing in the type of usage of verbs material, verb indentifiers , personal pronouns, verbs of an indentifier, repeated syntactic construction and omissions in the syntactic structure of sentences taken place, is visible. In all linguistic issues and in the mentioned stylistic layers, the quantity of fusion of spoken and written types of language in the discourse genre of Shams articles has been considered. The syntax of Shams’ sentences is unique. He expresses the question sentences with the same tone of speech, there is a lot of movement and behavior in his words and hand and hand gestures. The melody of his sentences with face and hands expressions , makes the presence of the speaker in his words much stronger and bolder.

Imaginary forms and novel elements are beautiful whenever they act as part of the structure interacting with the word and its semantic structure in any text and on the other hand, when they are created in commitment to meaning and hence, play the role of a reliable guide. As Immortal masterpieces such as Rumi's Masnavi, are created mainly on the basis of the creation of the universe, are undoubtedly the result of an aesthetic approach to the elements and manifestations of this creation. On the other hand, one way to discover the artist's mental world is to study the literary and rhetorical images of the poet's poetry. Masnavi is a kind of revelation and inner enlightenment of the poet in an aesthetic approach to the soul of the universe, that is, the issue of life and death. Unity, diversity and repetition of the category of life and death in the form of artistic contradiction are among the topics caused the dynamism of language and meaning in Rumi's poetry as much as possible; To the extent that this art of confrontation can be considered as a kind of stylistic feature of Rumi, especially rooted in his mystical thought and the issue of opposition of unity and plurality. In this article, the aesthetic contrast between life and death in Masnavi with respect to the process of plurality in the heart of unity and vice versa, with regard to death and life will be studied using a library method by descriptive-analytical manner.

Homesickness and loneliness have been taken into account by many researchers and proponents of mysticism literature from a few past decades. Since the soul -after the fall into the body- has represented as a stranger in the cage of body and due to the fact that Rumi has addressed such issue in details in Mathnawi, the researchers of this study decided to study the same. In the present paper, the soul homesickness has been investigated from Rumi’s perspective. It has been attempted to find out the principles the homesickness is based upon in Rumi’s opinion, how Rumi reacted to such homesickness and what outcomes it would bring about in the end. Rumi’s homesick thinking is based upon 4 primary presuppositions: mankind consists of both soul and body, the basis of mankind is the soul not the body, the mankind soul has the divine origin, and the mankind is constantly astray and restless due to the innate difference he has comparing to other creatures. Considering the mysticism insight, we can divide the Rumi’s homesickness by means of a cycle starting from The Soul Genesis to its Return to the Soul before the World, The Fall (Descending), The Ascending, The Ascension, and The Grief of the Loneliness and Separation. Since the Rumi has shown an eternal enthusiasm to free the soul from the body restriction, searching/finding more about this cycle seems necessary.

Young poets are less familiar with classical Iranian culture and literature. The lack of knowledge of some of the young poets about the great cultural and literary heritage of our past has made their poems less and less enlightened. Unfortunately, they do not know that the prominent contemporary poets such as Nima, Akhavan and Shafi"i Kadkadi reached a degree of importance and prestige before they became familiar with Iranian classical poetry, culture, and literature and they read and understood them as well. Because of the importance of the subject, we studied the works by Qeysar Aminpour (1338 - 1338) to show the representation of classical Iranian culture and literature on his poems. Qeysar Aminpour was a PhD graduate in Persian language and literature and a professor at the University of Tehran, and worked in the fields of poetry and literary prose, as well as in the field of literary research. The research method of this article is library-based, and the basic questions are: 1. Has Qeysar Aminpour made use of classical culture and literature and the heritage of our past in his poems? 2. How has this influence from the classical Iranian literature shown itself in Aminpour"s poems? 3. Which period or literary style was Qeysar Aminpour most interested in and made use of? In this research, we studied his poems word for word and examined the various influences in terms of content, image, and showed the composition, interpretation of classical Iranian culture and literature.

Moniro Ravani Pour has surprised the reader via interacting between the outer (real) world with the inner world (story) in «The Gypsy by the fire »Novel. This essay has been attempted to survey Moniro Ravani Pour's «The Gypsy by the fire »Novel via anti-infrastructure critical point of view. Anti-infrastructure critique has been formed basis of Derrida's theory. Firstly it has been applied in philosophy then in literary criticism. Anti-infrastructure critique is based on bilateral confrontation and it has been discussed abut them to discover contradictions, eventually to reject accepted pre-assumptions.These searches lead to uncertainty of accepted believes that they already were certain. The confrontation in this novel is basis on the outer world (real world) with the inner world (story). Sometimes in the novel, the world outside and the inner world will appears eventually. According to antiinfrastructure Derrida's theory, bipolar inner/outer world mean together eventually.I seems that inner and outer world of novel become permeable To the extent that Distinction between them will be impossible. In this paper, the research methodology is a descriptive-analytic type , It is based on a study of the novel, its analysis and description that has been presented basis of a dramatic critique of Derrida.

There are discussable points Houshang Golshiri 's stories due to different approach to death and life. This essay has been attempted to survey" Shazdeh Ehtejab" Novel by Houshang Golshiri via anti-infrastructure critical point of view. Anti-infrastructure critique has been formed basis of Derrida's theory. Firstly it has been applied in philosophy then in literary criticism. Anti-infrastructure critique is based on bilateral confrontation and it has been discussed abut them to discover contradictions, eventually to reject accepted pre-assumptions. These searches lead to uncertainty of accepted believes that they already were certain. From Derridas point of view، there is not a constant and definite meaning to figure out the text، actually is just an expanding game of meaning that can be fixed and finalized and none is superior to the other. The confrontation in this novel is basis on Life and Death. Shazdeh leads to death with everything his related and Fakhroalnesa seeks life through her self-analysis. Eventually, according to anti-infrastructure Derrida's theory, these two pillars of death / life can be mean together.

The present research attempts to study the similarities and differences between Sana'i and Hafiz's approaches to life, poetry and Sufism attitude; In fact, "Sufism" is an independent variable and the way in which Sana'i and Hafiz encounter that dependent variable constitutes this research. The spirit of mysticism and spirituality arises from unworldly experiences in both poets' lives and works; but there is no valid evidence that any of them belong to the official communion and dynasties of Sofia. The forms of social life, such as poetry, etc., have not been avoided. Their free method of life and contents of poetries proves their desire to spirit, message of reproach and Qalandaria. Sana'i is the pioneer of mystical themes in poetry and his poetic presence has revolutionized the field of Persian literature in terms of form and content.

Happiness, as an inner sensation, is featured in the verses of poets such as Saadi, who is one of the pioneers of the Persian sonnet. In his sonnets, Saadi points to features that create happiness and invites people towards serenity and contentment and far from sorrowfulness and grief. In Saadi's sonnets, the components of external and aphasic happiness as well as inner and infinitive happiness can be studied. The outer components of happiness, such as enjoying the beauties of nature and spring, pleasurable memories, being in the company of friends, songs, music and dance; also additionally, inner components of happiness comprising of goodness, justice, etc. Hence, the most imperative factor in regard to happiness is love. In this article, in addition to the external happiness factors mentioned, the main factor of the manifestation of joyfulness which is love will be discussed. Love is considered as the gem of Iranian painting in such a way that it is impossible to isolate the theme from the structure of the painting. This article relies on library studies and is based on a descriptive and content analysis method.

Research questions:

1. To what extent is happiness reflected and manifested in Iranian paintings? 2. What effect has the concept of happiness had on the structure of the paintings?

Research aims:

1. A study of the concept of happiness expressed in Saadi's sonnets manifested in Iranian painting. 2. To investigate and reveal the intertwined form and content of paintings with themes of joy in painting.

Translators often translate rhetoric as rumor, semantics, sermon, or eloquence. Romans called oratory and orator as rhetorica and rhetor respectively. As the beauty of an architecture is the product of the exquisiteness of its different parts, rhetoric and aesthetic aspects of poetry is also the result of the aesthetics of its structural units, including the attention to the phonetic structure and the use of techniques and methods that enhance the aesthetic effects of the vocal of speech more and more. Jalal ad-Din Muhammad Rumi (Mawlana)’s skill in expressing concepts and using language is shown in his sonnets by utilizing poetic creations and artistic processing as well as various figures of speech. The mastery of Mawlana on language has a great contribution to his artistic personality and literary creativeness. As one of the most prominent Iranian poets and mystics in Iran, Rumi has skillfully used the phonological elements of the language to musically create his own words and, as a result, has had a greater impact on the addressee. By using his knowledge of language capacities especially in the field of phonology, he has not only made music and formed pictures but also has paid special courtesy to transfer the necessary concepts to the addressee. Hence, Mawlana’s prominent and distinguishing feature in this field is his selection of appropriate formal elements in order to induce his poetic meanings in a way that his sonnets are not only regarded as a suitable tool to transfer the supreme concepts of his mystic thought, but also as a kind of musical tool to impress the aesthetic emotions of the addressee. Results of this research, which are based on a bibliographic and descriptive-analytical method, show that Rumi has used phonetic clusters at all phonological, lexical and syntactical levels appropriately.