فصلنامه پژوهش زبان و ادبیات فارسی
سال دوم شماره 2 (پیاپی 3، پاییز و زمستان 1383)

Undoubtedly, Jahez is a prominent and unique figure among the founders of Islamic culture and literature. His extensive information, deep knowledge and special attitude toward literature and its arts resulted in his prominent personality. In addition to his general knowledge and command of literature and Islamic sciences, he is unique figure in literature criticism, especially in rhetoric criticism. Although much attentions have not been paid to his works and ideas in Islamic civilization and especially in Farsi language environment, most of the theoreticians of the rhetoric and poets and writers interested in rhetoric have been considerably affected by Jahez’s ideas. He has some new and considerable ideas in the areas of the origins of poetry and the reasons of its emergence, the characteristics of good poetry and speeches, the distinction of meaning and speech and the features of structure and content and context, the psychology of poetry and poems, the reasons for nations’ different approaches toward poetry and prose and nonexistence of some in forms of writing. He has some new numerous ideas upon etymology, comparative phonetics, semantics and the likes whose understanding and interpretation give a new life to the Persian literature and Islam theoreticians. Although he has created more than 360 works, his literature related ideas have been stipulated in his two books of “Albayan o Altabyeen” and “Alhayvan” and he also has created some independent literature theses. This article is aimed at revealing two points: first, analyzing, interpreting, classifying and studying Jahez’s literature and criticism works and expressing his status as the founder of rhetoric sciences. Second, the deep and extensive impact of Jahez on Iranian thinkers especially its writers and poets and literature criticism and rhetoric approaches because the writer believes that rhetoric approach has been the most important literature criticism in Persian language and literature and Jahez is the founder of rhetoric sciences in Iran – Islam world.

Although, interpretation of the anecdotes has thousands – year history in the west and it is now considerable in the west literature, it has not been paid so much attention in Iran classic literature due to some reasons including their being profane. Along with the scattered and little interpretation by Sanaie, the poet of the 5th century, Sheikh Eshragh, the mystic and philosopher of the 6th century is the last person interpreted and reflected upon the Iran ancient myths. He wants to make a concrete link between three separate dimensions of Islamic culture, Iranian ancient wisdom and Creek philosophy. For he, as a believer Muslim, is familiar with Islamic culture and its components including mysticism in one hand and he is the heritance to the pre-Islamic period as Iranian generated one on the other hand and so can not ignore the Creek philosophy as the result of human valuable reason and wisdom. Souhravardi, with his especial perceptivity, has found that the three mentioned apparently opposing cultures essence is the same and in case of their unification and harmony, Men can have a great experience in Human development and leadership. This article tries to show this great genius attempts for linking the Human thinking follows reflected in his interpretation from the Rustam and Esfandiar Story, revealing and the reasons for such interpretation while showing the elements of the cultures said above. It is clear that during Souhravardi day, this story and Shahname stories were famous in such a way that,deconstructing them was not an easy task except for some specified reasons but, Sheikh Eshragh could do so by his special thought background and broke the structure of this story aimed at finding his views within the layers of it.

Poetry and music are closely interlinked, but today their development has resulted in the gap between them. Nevertheless, we can see some historically relations between them and they are correlated and complementary to each other. Particularly, music doesn’t enjoy the required freshness. This article is an attempt to study the musical terms used in Khajoye Kermani’s Divan and to reveal the relations between the songs of the tonalities, branches and chansons. It means that if, for example, the poet has pointed to the Rast and Esfahan tonalities, their coincidence has not been accidentally occurred, but the poet has considered the musical relations of these two tonalities and the appropriateness of the songs. In this regard, we used the old musical books of Maghasedul-lahan, Jame0ul-lahan written by Maraghi and Bahor-ul-lahan written by Forsatudduleh Shirazi and also some today books and articles on music, in order to prove this claim.

This essay tries to analyze the novels written by Simin Daneshvar, specially Sovashons which is the bestseller. The essay starts with analyzing this work from literary viewpoints. As the Persian literature works are not so much adopted with the West ones, the attempt has been made to recognize the initiatives and Daneshvars’ works prominent features. The themes of her works have been also analyzed from social discourse viewpoints and further her viewpoints in the recent year’s interviews and meetings are considered. It seems that the secret of readers’ intention to read Daneshvar’s works lies in the fact that she has created the prominent works by reliance on her special literary ability, aesthetics knowledge, initiative and honesty in literature creations, and also enjoys the ability for artistic and literature recreation while taking advantage of mythic heritance and Islamic valuable cultural resources. The more exact point is that she could express the realities of the national and human facts, colonialism; clear and hidden occupations comprehensively through her initiative approach and make the contemporary literature localized. It was the case while these discourses were the imitation of the material export and Marxist modes or that of nothingness due to modernism wondering and found the way into the Persian contemporary fiction. So, the modern way opened by Daneshvar, is primarily upon the principles and Iranian and Islamic Mythical heritance.

Among the new literature works such as novels and stories, the fictions (tales, memories, anecdotes and …) fictions are regarded as the Persian past literature types. Fictions are defined as the works composed in animals’ tongue or in the form of syllabic verses aimed at amusing children. It might consists of the life stories of the poets, mystics and … which gradually developed and stipulated in memories books and other works with decorated prose. Fictions show the ups and downs of the poets’ life and their various literature, spirit, moral and thought dimensions. This article analyses and critics the main features of fictions from different dimensions in addition to defining the fictions. The present study can be applied in different sciences such as literature history, stylistics, literary criticism, figures of speech, and rhetoric and also it clarifies the unclear points in the literature history and reveals the details of the mentioned sciences.

The argument of Sadi with the Claimant is one of the anecdotes created as the result of essay writing impacts in Persian and Arabic literature. Sadi has been affected by the mystical works written before him and also the book “Ehyaye Ulom Al Din” written by Imam Mouhammad Ghazzali and addressed the current issue put forward by the Sofia namely, poverty and fortune and the priority of the one over the other. It seems that all the thing the mystics and especially Ghazzaly about the poverty and fortune could meet Sadi’s desires and he wanted to approve the priority of the fortune over the poverty by planning an argument essay. This article is an attempt to study the structural elements of the text such as personification, the style of narration, the structure of phonetics, terms and words balance, grammatical, syntactical, terms and relationship coherence regardless of the style for reasoning and the content of the disputants. Although the structure of the anecdote is strong but, the major principles of the discussion namely, observing the civility and respectfulness and giving opportunity to the parties have not been complied with.

The mystical texts while including some secrets, mystery, conceptual and meaning complications and also using the symbolic, impressive, magic and tuneful language, differ from the others literary and non-literary texts considerably. These differences are only considered by some of the intellectuals as the differences in language structure and know the meaning related complexity originated in the especial features of that language. Opposed to the mentioned viewpoints, this essay brings the priority of the concept and meaning over the language in mystical texts into sharp focus and reveals that revelation, understanding, interpretation and explanation of the meaning have priority over the terms and appropriateness of the language. Although the new findings based on revelation of meaning and concept creates a new language, it will be different from the other languages. In this regard, the understanding and interpretation by the general interpreters upon a the Holy Quran verses as well as the Khorasan mystics and Ibne Arabi’s ones in Fososelhekam, have been studied. The result of this essay and study have shown that meaning has priority over the terms and thought, in mystical texts. It also shows that the complementary development of the mystics’ understanding of the Holy Quran till the period of Ibne Arabi and their effects and interplay on each other.

This essay deals with the new epistemology theories in three sections titled “mysticism and science”, “mysticism and logic” and “mysticism and religion. In the mysticism and science sectoin, the issue discuseed is that new epistemology on mysticism well as the new religion epistemology is developed through new science epistemology. Some theses with content based classification are studied in this section, the theses upon the objectivity concept as the discussion principle provides a threatening perception or near wideninig conception or far widening conception.The mystic and logic section studies some other theses upon the relation between these two phenomenons in order to study the conceptual and non-conceptual aspects of mysticism. This section ends with putting forward the logic, non-logic and ultra logic dimensions of the experience. In this section, the relations between religion and mysticism and also two conceptions from religion, namely the religion and empirical tradition, is put between the two theses for accepting and rejecting the tie between them along with third theses, mystic experience being ultra religion, reveals the scattering of the thesis in this regard. Totally, three types of thesis can be identified about the mysticism, science and logic and religion. The theses which believe in mystic being non-logic and non-religious. The proving theses which believe in being logic and religious of this type of experience and the clashing theses which regard it as ultra science, ultra logic and ultra religion. Undoubtedly, the third groups of theses reached by epistemology in the last stage of development are in line with mystic experience more.

This article is aimed at comparing two stories of Khosro and Shirin written in two different verses. First, a summary of two verses namely Shahname and Khosro and Shirin are presented as a total framework and outline of the stories in front of the readers’ eyes. Then two versions of the story have been compared with a historic source in order to reveal that which of the poets was more obligated to the historical narration. Certainly the refer should be made to a source which had been written before the two verses were written because it is highly probable that the dates following the two verses had been effected by one of them. Meanwhile, the stories might have been changed through the history. For this reason we have chosen the book Tarikhe Tabari which is the oldest source in order to measure the two summaries. There were some points in Tarikhe Tabari, not written in Shahname or Khosro and Shirin. In such a case, we referred to the books Majmaoltavarikh and Tarikhe Saalabi written before Nezami period.

This essay is an attempt to study the literature devices in Khaghani’s Divan which are used widely and repetition of the morpheme is its major constructive element. At first, the issue which is put on the sharp focus is that all the issues regarded as literature devices are in deed some kinds of artistic repetition or phonetics because their common aspect is only the repetition of the voice used by the poets widely, with especial skills. In the distribution and repetition order, the poet repeats the morphemes freely when he / she sees it appropriate in any part of the poetry but, the voices are repeated based on the specified order in any parts of the poets in homophony, inversion, derivation, epanalepsis etc…. In homophony, for example, the voices are repeated in parallel words. In derivation or inversion the voices are interchanged. In epanalepsis, the specified voices are used in especial places as the particular words. Khaghani, with his skillfulness in language and words, have use all the styles and skills in order to create the meaning and apparent arrangement widely and skillfully. It should be said that the coordination of most of these methods and total structure in considerable. The internal and figurative music can boost it.