پروین دخت مشهور

In this research, which is written in a library style and with a descriptive-analytical method, it is intended to point out the word despair and hopelessness and that its roots are in Western thinking (nihilism); Answer the question whether the despair in the poems of the Third Brotherhood is caused by nihilistic thoughts or not? Despair in contemporary literature begins after 1320 AH and reaches its peak with the coup d'etat of August 28, 1332 AH. At the same time, the society had a great impact on the poetry of the poets of this period due to political and social reasons. A kind of despair that after the August 28 coup on the poems of the poets of this period, according to the period of time, has not been unaffected in the poems of the Third Brotherhood, and the causes of despair and hopelessness and its effects in his poems, caused him to express his feelings in this pay the ground This research aims to introduce the word despair from the point of view of etymology and express the various concepts of this word from the Islamic, literary and philosophical point of view. Then he criticizes the despairing poems of Mahdi Akhwan and since the root of nihilistic thought originates from Western schools, by examining the views of two Western nihilistic philosophers, Spinoza and Nietzsche, he expresses the view of these philosophers and finds the influence of this view in the poems of Akhwan. . The basic solution of the article is pointed to the holy religion of Islam, which searches for the way of happiness and happiness of man around the Qur'an and Hadith with the hadiths and traditions of the imams of purification and Quranic verses. Undoubtedly, the content presented in the Quran and Hadith can be the main criterion for us in this criticism.

Socialization is said to be a process that every person experiences during his life and based on it, he gets acquainted with a set of values, customs and norms and accepts various roles in the society. This category creates obvious manifestations in the personality of a sociable person and on the other hand, if this process is not done correctly, it creates a person who avoids society. In Iranian culture, there are various ways to socialize people, which include holding festivals and joyous gatherings. A part of this ancient culture is reflected in the books Hezar o Yek Shab and Samak Ayyar. In this research the function of shindy has been investigated with regard to the concept of socialization in the mentioned works.

This research was written with reference to library sources and descriptive-analytical method.

The results of the research show that in the course of holding festivals, things like: transferring culture, flourishing abilities, institutionalizing values and norms, teaching skills and roles, creating interpersonal solidarity and stability of the social system have been observed as the goals of socialization.

Although at the superficial level, festivals were held to promote happiness, but in depth, they were held with the aim of strengthening interpersonal relationships.

Semiotics is studies the sign systems, the process of interpretation, the meaning and the truth hidden behind the codes, signs and symbols. This knowledge has considerable applications and functions in various areas of human relations. Literature, including children's literature is one of the most important of these areas. Using Roland Barrett's views, this study tried to analyze the children's poems of Salman Harati with an analytical-descriptive method. The results showed that Harati's poems, due to such issues as reference to various fields of natural and ideological elements, pristine, simple and intimate nature, outstanding temporal and spatial coordinates, and social themes and idealistic discourse, is able to produce various codes, and consequently various meanings and interpretations. Although these characteristics are directly related to the readers’ abilities, they show that when assessed by the interpretation mechanisms of codes and analysis of other semiotic elements, his poems have a structured and thoughtful semantic structure. The action and effect of the logic of conversationalism in his poetry is another factor that provides the reader with space and the possibility of reproducing content in the process of innertext and outertext interpretations. The narrative in Harati’s poetry, as an integration factor of vertical axis, has produced a variety of codes. This process, with regard to the remarkable manifestation of the codes of narrative, hermeneutic and symbolic action, demonstrates the narrative capacity and the signifier nature of his poetry. Meta-examplar implications in Harati’s poems cause objective and clear associations and effectively involve metatext in the interpretation and analysis of signs.

Love is one of the fundamental issues of mysticism, so that without considering that mysticism and transcendental power, it is not comprehensible. In mystical literature, love has a high position; hence, much of the mystical literature is devoted to this subject. In mystical literature, especially in the words of Sheikh Ala'd-dowlah and Imam Khomeini, which is the subject of this research, love can be viewed from the point of true love. The flow of love mysticism in the theoretical and practical aspects has the characteristics that in the poems of Ala'd-dowlah one can find out how he has been able to apply the flow of love mysticism in his poems and in comparison with the ideas of Imam Khomeini in this subject, one can get To the extent that the mystical mysticism of the poets of Khorasan has been able to influence the mystical votes of a contemporary mystic though differently. The claim and achievement of this research is that Imam Khomeini, as a mystic who emerged from the school of Ibn Arabi and Molla Sadrà , accepted the principles of the mysticism of Khorasan altogether in general, and especially in the case of his poems The other one expresses, but sometimes, especially in his poems, he has raised the same principles in another way, and is a common expression in Ibn Arabi's School, and influenced by the common approach in Shiite jurisprudence, to the principles of observing certain traditions of mysticism Love, like virtual love, has not paid much attention.

Human beings are the essential element in the formation of society, and the study of literary texts to discover how the poet views the people around him is an important issue. In this context, the salient traits of people that lead them to different sociological communities are the most fundamental points. The research purpose is to study Rumi"s Mathnavi and determine the types of communities. They include theatrical, active, riotous, listener-spectator, rebellious, fearful and popular. Another objective is to specify the most prevailing type of community and its salient features.

It is a library study that employs a descriptive-comparative analysis method. The general theory of the research is content analysis. Cohen"s views provide the theoretical underpinnings of sociological discourse. The textual body of this research is formed from a thorough investigation of Mathnavi to extract poetic evidence in which the words Populace, People, and Public refer to human society.

Rumi comments on human communities in almost two percent of the verses of his Mathnavi. From a quantitative point of view, the word "populace" has been used more by Rumi than the words "people" and "public". In Mathnavi, the most frequent types of human community based on the use of the word "Populace" are first theatrical and then public and the most dominant attribute of them is that they are worshipers. Based on employing the word "people", Rumi considers people as plebs most frequently, while their prominent attribute is being spectators and listeners; It means being passive. Based on the word "Populace", the human community is also plebs, and their most obvious attribute is their diversity, in Rumi"s view.

According to Rumi, the predominant species of the congregation is the "populace" type, and apart from a few pieces of evidence, he describes them with negative attributes. This approach has a Quranic background

Examining and analyzing text contrasts to achieve the nature of the central concept in a work through dual contrast analysis is one of the methods of studying texts in the constructivist method. Claude Levi-Strauss is a constructivist linguist who believes in bipolar opposition or semantic opposition. Based on the confrontational attitude, many of the stories of Shahnameh are formed from dual confrontations; The main purpose of this article is to investigate the contrast between the two stories in the historical part of Shahnameh based on Strauss's constructivist theory.

In this article, the authors have emphasized the descriptiveanalytical method based on the method of document mining and library studies in three stories of the historical part of Shahnameh, namely the story of Bahram Gour, Khosrow Anoshirvan and Bahman.

The findings of this study show that in the historical part of Shahnameh, under the influence of its mythological part and also the concept of duality in mythology, we are still faced with the infrastructure of dual contrasts to historical events.

The findings of the study indicate that the confrontations in the historical part of Shahnameh such as the confrontation of justice and oppression, Iran and Iran, the battle between good and evil, the confrontation between father and son or confrontation with predatory and wild animals all serve as general confrontations. And in order to strengthen the fundamental reciprocal aspects of myth, that is, the idea of good and evil.

In this article, we have investigated the confrontations in five selected stories from the historical part of the Shahnameh (Bahman, Ardeshir Babakan, Bahram Gur, Anoushirvan, Yazdgerd Som) based on Louis Strauss' confrontation approach. The research method is library based and based on document research and its type. It is comparative and analytical. We intend to answer the question: has the category of confrontation appeared in the historical part of the Shahnameh or not? The investigation of confrontation in the stories under review shows that in the historical part of the Shahnameh, the element of confrontation is very prominent and bold. The type of confrontations in these stories, due to their historical nature, is mainly the type of confrontation between human characters, and the motivations of the confrontation between the characters are often cases such as power struggles. , the desire to conquer the country, trying to establish justice and fighting against oppression, revenge, fighting against Anirani and other races, and things like that.Other confrontations besides the confrontation between human characters can be seen in these stories, among which one can see the confrontation of ideologies, justice and injustice, moral virtues and vices, the confrontation of time and the sky with man, the confrontation of man with nature, the confrontation of human qualities such as fighting and Courage with weakness and incapacity, racial and ethnic conflict and such things mentioned. In general, although the selected stories are historical stories, the components of Lévi-Strauss's approach and theory can be seen in them, and the motivation of these characters is not merely the motivations mentioned in the historical books, but ideals and goals as well as the type of confrontation. Their personality and psychological traits have also had a direct impact on these confrontations

Literary schools influenced European literature in parallel with political and social developments and gradually spread to other parts of the world with the growth of new sciences and technologies. Meanwhile, Romanticism was considered as a rebellion against the idealism of classicism and described the untouched nature relying on components such as freedom, individuality, escape or travel, discovery and intuition, the magic of speech, and the influence of deep human feelings and emotions. This school was seriously introduced in contemporary Persian literature with the return of expatriate students, the prosperity of the translation movement, etc., and was used by modern poets such as Mehdi Akhavan Sales. The author of this research intends to consider the main features of the Akhavan poetry with using a descriptive-analytical method to examine the place of the school of Romanticism in the works of this prominent contemporary poet, to discover how much he is affected by it and to examine the method of narrative expression while emphasizing on archaic and theological literature; use of the Khorasani style elements connecting to the vernacular; composition and creation of new images along with adhering to the characteristics of Nimai poetry in form and music; overcoming of the spirit of despair and hopelessness in the atmosphere of poetry; praising of the manifestations and glories of ancient Iran, naturalism, expressing emotions and feelings and finally expression of extreme hatred and despair of the existing conditions.

One of the issues that the mysticism of all nations revolves around is the issue of discovery and intuition. In general, mystical revelations in the Divan of Ala al-Dawla Biyabanki can be divided into two categories: formal and spiritual discovery and intuition, and each of them has its types. These formal and spiritual revelations in some respects with the theory of W.T. Stacey is applicable to discovery and intuition. In this research, the revelations of Ala al-Dawlah based on formal and spiritual conditions have been studied and then their common features such as feeling of trust, objectivity, happiness, etc. have been explained. Of course, in some of these cases, Stacey's view differs or is not compatible with some of the characteristics of Islamic revelation. In addition, the specific characteristics of formal and spiritual states have been studied, and we have finally come to the conclusion that the revelations of Ala 'al-Dawlah, in addition to conforming to some patterns of Western mysticism, are unique in their kind and in some ways superior to Western mysticism. In this research, the author also tries to answer the question of descriptive-analytical method and library method whether the poems of Ala Al-Dawlah, in spite of their abundance, expressions related to discovery and intuition, adaptability and classification in the field of literary type "Literature" Does it have "prophecies and revelations" or not?

Anti-colonialism and the struggle against domination are one of the major themes of world literature and one of the major contemporary political discourses. Thinkers of colonized societies as victims of this ominous phenomenon, while understanding the necessity of defending their human, national and religious identity, have confronted it in various ways. Poetry has been one of the most effective tools of this struggle. This research, taking into account the discourse on the struggle against domination and examining this issue in the works of Mohammad Kazem Kazemi and Qahar Asi, investigates the most prominent elements of protest in the writings of these two poets and tries to answer the question of what the position of these poets is in the struggle against domination. Using descriptive-analytical method, this research has come to the conclusion that these poets relied on consciousness raising to define and distinguish the cultural boundaries of the Islamic society from colonialism and domination, and with a trans-geographical outlook, to invite the Islamic community to fight comprehensively for the realization of peace and the formation of Ummah.

Language is a set of signs, causes, and effects that make a particular cohesion, the foundation of literary creation, and the provider of new thoughts. Ferdowsi speaks of myth and mystery in some of Shahnameh`s stories, such as Ardeshir`s story and Karam Haftdad, which is presented in allegorical and different way. In addition to analyzing linguistic roles and communication model, this study examines the hidden codes and symbols in the story.Because of the coded allegories in the story, the main role of meta- language is that the main purpose of this study to understand and receive abstract messages and identify important secondary historical, social, and political meanings that have been codified. Understanding the new category of allegorical and symbolic works at the height of the epic and the kind of teaching that is also reported in historical stories.Finally, we find that Jacobson`s linguistic roles are appropriate for understanding the effect of coding, persuasion, and referral messages.

Love and determinism ‎are the most prominent themes of Persian literature. Determinism ‎is opposite to the highly frequent term Free will. Love in its spiritual aspect is reminiscent of the mysticism of the Divine Atonement, both physically and according to its instinctual origin, and is known as earthly love. The current paper aims at examining, describing, and analyzing Sadegh Chubak Naturalist fictional works to study his view of Earthly and Physical Love and Human Fate. The animal nature of human in these stories as an overbearing, lustful creature is portrayed in a naturalistic view, and love is presented as a legitimate experience in the form of physical and gendered desire and determinism, that is, human beings - has to comply with biological requirements, and fails to exercise the will of man to submit since destiny is inevitable. In his stories, Chubak relies on the influence of modernism on fate, ambiguity and inheritance on characters

an allegory is one of the literary ways in which the author, with his help, makes sense of his message and adds to the range of understanding and understanding of the audience. The literary industry has also been used in contemporary fictional literature according to its functions. Meanwhile, Sadeq Choobak in his "Ghafas", with a paradigmatic look, portrays his political and social concerns and depicts an image of the surrendered and passive society of his time, and the structure of the government of time and the lack of role-play and people''s stroke to overcome anomalies Political and social challenges. In the present article, using the descriptive method and the content analysis technique, the function of the allegory in this story has been analyzed and analyzed. Looks like Choobak in various dimensions, such as creating weak and passive characters; explaining the category of social algebra and the negation of freedom in society; describing the exact details; and drawing an unpleasant end, has an allegorical approach, which has made its effect multi-layered and mysterious. In total, it can be said that the story of "cage" was the author''s literary reaction to the unfavorable political conditions of Iranian society in the years 1320 to 1330.

Contrasts that appear on both lexical and semantic levels, one of the most important issues in the field of educational literature. Contrasts that appear on both lexical and semantic levels. It allows the creator of the educational effect to create a comparative space, provide backgrounds to enhance audience understanding and add to the moral aspects of the effect. Among Persian language poem, Rumi relying on lexical and semantic opposites, explaining the main ideas and mystical thoughts we have in our forum and in our conferences and has succeeded in creating an ethical / anti-moral bi-polar rule. In this article, the poems used in these two prose works, Based on the theory of bipartite contrasts and descriptive-analytic methods. The results of the research show that Mowlana, according to his audience, which has often been among low-class people, has used lexical lexical counterbalances; Because it does not require much skill and knowledge to understand it. He is at this level the contrast between the World / This World; Essence / Width; Purity / Hypocrisy; Selfishness; Alertness / Negligence; Self-renewal / Self-esteem; Flexibility / Intolerance. Moreover, Mowlana is in the realm of semantic contradictions such as: Good Deeds / Bad Deeds; Science and Rationale / Ignorance and Irrationality; Trust in God and his Guiding / Lack of Faith in God and his Guidance; the rest of the house / Mortals; Judgments / Oppression with the Audience has Shared it.

One of the reasons for the charm of the epic tales is the presence of animals in Shahnameh with a symbolic and allegorical effect. Ferdowsi has been able to enjoy animals to increase the content of the Shahnameh with perfect art. Of course, it should be noted that the scope of parables in literature has a long history and playing roleby the animalshas been emphasized in Iranian literary culture. In such a culture, the story and allegory were current in human life, and for this reason it always considered a social, political, and even historic role for animals that was divided into different types such as mystical allegory, epic parable, political parable, … and animals have various kinds and in this regard, the characters who have an intermediate aspect are either gray or neutral, and sometimes multi-faceted. Ferdowsi has been able to illustrate the bond between human beings and animals by creating the animal's personality as well as passion in the stories of the Shahnameh with the art of allegory, and for its ethical teachings, which have epic and mythical colors and use well. The animals of Shahnameh stand alone as an example of an allegorical example of adventures and attractive events.

the most important term of Yung's psychology is the oldest example that has various types such as: self, hero, shadow, mask, anima, animus and old wise man. Among the ancestors of the samples, what is said in the present article is Anima, "the elemental element of the embodiment of all the psychological tendencies of feminine in the soul of man, such as: feelings, ambiguous mood, prophetic revelations, irrational sensitivities, the ability of personal love, feelings Towards nature, and finally, relationships with the unconscious. " (Jung, 1377: 270) Anima has two positive and negative sides. The positive side of it will make people achieve excellence, perfection and individuality. On the contrary, the negative motive of Anima, the annoyance of the human body and beyond, is the cause of his destruction. In the classical Persian literature, Anima is the same fancier fanfare. Attar, in his sonnets, has always spoken of a lovers who, in the dream and awakening of the kingdom of his mind, always calls him to himself. Hence, Anemian signs can be examined in his poem.
2. Research the present study is descriptive-analytic. In order to co-ordinate the discussed topics, the old ideas of Jung's model of Anima are firstly classified as Anima. Then, with regard to the components described by Jung, the signs of Anima in the lyrics of Attar and the character of the mistress of tracing, have been reviewed and compared. To illustrate Jung's views on his books, he has also used credible sources to analyze his views.
3. in the ghost of Attar, Nishapouri, she has appeared in five cases, which are referred to below:3-1. Beloved and Individual
in the process of individuality, man dies of "me" and reaches "himself," or his own original self. (Jung, 1377: 245). In the writings of Attar of Neyshaburi, the descriptions given from the joinal stage are very similar to the process of individuality. In Islamic mysticism, they are told to someone who "has joined in God and is related to ethics ... [also] is connected with lack of perception." (Goharin, 1388: 10/191) In Attar's eyes, the lover at this stage, due to the affection of the beloved Anima, reaches the peaks of spiritual growth. As a result of the removal of the veil curtains, he reveals some factual facts about him and deserves the human personality aspects He will emerge.
3-2. Beloved and Freamkhani
the ancient presence of the beloved Anima in the ghosts of Atar is very prominent, especially when the poet deals with the emotional experiences he experiences in his unconscious. Experiences that are present in the individual entity of Attar, but as a common heritage to other people, are worth attention. The poets use the various tools to describe these experiences. "Therefore, the poetic tools, the best example of pursuing emotional patterns in individual lives and poetry themselves, are the most important venue for exploration of contemporary human experiences with ancient patterns of the past generation." (Horri, 2009: 177) On this basis, the presence of the beloved Anima in the poetry of Attar is the common heritage of humanity that has come from the distant past to the unconscious of Attar, and he has described various aspects of it in the form of poetry. One who loves the hearts of all the lovers of the world and speaks to him about every whim and dowry.
3-3. Expression of the Beloved in Dream and Dream
Jung believes that, because Anima is an "inner side" of the soul, (Allner, 1993: 58), it always becomes dreamy and dreamy. (Jung, 1368: 109) Attar, too, often speaks of a lover in the guise of ghosls, which appears to him in an unconscious manner and can communicate with him in his dreams. A visit to a beloved in the Valley of Dreams is a dream that he loves to accomplish, waiting for his life. The poet believes that the person who succeeds in seeing a manifestation of Anima is beloved, the heat of love will make all of his infidels believe in faith.
3-4. Spirituality and eternal and eternal beloved
Beloved Anima, in the eyes of Attar, acts like a rescuer who, in moments of frustration, cries for a man's existential shout and brings him back to life. Yong also believes that "whenever a man's reasonable minds fail to recognize the truths that are hidden in his subconscious, he is helpless to bring them out. Even the role that feminine feminism plays in the matching of the male's mind with intrinsic values ​​and thus makes the way more inferior to the angles is more critical. " (Jung, 1377: 286) From the viewpoint of Attar, his beloved has a life-giving spirit, which he even uses, and Moses possesses insight. Anima of the beloved in the sonnets of Attar, when he reveals himself, appears the new doors of the universe of meaning, and all the physical states of the human body are transformed into the Enlightenment of his devotion.
3-5. the Negative Way of Beloved
the beloved Anima appears in two different forms: sometimes negative and annoying, and sometimes positive and calming. This feature is in line with Jung's approach (Shamsa, 1370: 231), which states that the male psychological man in this board mentions men in a destructive game, and that the effect of this psychic trick is manifested in all male conversations, and freedom Exercise and emotional effects of the sexually transmitted genitalia. (Jung, 1377: 284) The figure Attar provides to his beloved is sometimes accompanied by love and love, and it depicts an ideal image of it. Sometimes, he also reveals his bloodsucking up and his negative side.
4.Anima is the embodiment of the female soul tendencies of the man. Attar, as a faithful and mystic poet, speaks of a lovers who have a spiritual and profane structure. This is apparent in light of the metaphoricalness of the mystic language. In Attar's eyes, the lover, relying on the attention of the beloved Anima, reaches to the peaks of perfection and spiritual growth. As a result of the removal of the veil curtains, he reveals some factual facts about him and deserves his human personality. Find out The lover has a certain path in the ghazals of Attar; it means that he first involves terrestrial concepts, and in line with the approach of the lover (solicitor) to the individuality stage, the epistemic aspect of it is added, and eventually, in a final destination It finds only that it contains spiritual truths. He has made great contributions to Pierre Farzaneh this time. The presence of the beloved Anima poetry in the poetry of Attar, as a common heritage of human type, has come from the distant past to the poet's unconscious, and he has mentioned it using the artistic means of poetry. Jung describes the manifestation of Anima in two modes of sleep and dream. Attar also often speaks of a livelier who appears to be in a state of indifference to him and communicates with his dreams. Along with Jung's approach, Anima's beloved in Attar's eyes, as a savior, in the moments of despair, he casts out to the cry of the existential of man and returns him to the cycle of life. This approach illustrates the positive and clear functions of Anima's beloved. Attar has mentioned the negative qualities of Anima. The poet addresses to his inner self, that if there is a confrontation, I will be disturbed and astonished, and that sadness will come across me.

Mikhail Bakhtin with The theory of dialogism created a new space within the fields of literature, linguistics. One of the main characteristic of this theory is saying carnival the most striking feature, Removing formal boundaries and transform the origins of most of the institutions and discourses of power. So, Carnival using a tool such as criticism, satire, irony and ridicule, is working on concepts, rules and values of the society to challenge and the monologue to disturb and will emerge polyphonic society, with diverse dialogue. On the other hand, In contemporary Persian poetry, Ahmad shamloo is a critical figure Who tried in his poems, including collection of fresh air to criticize the political and social situation monologue and limited community of his time and the beginnings of the official culture of challenge and the boundaries of political, social, cultural and literary usual break. For this reason, The paper will be reviewed and analyzed, Descriptive and analytical review Bakhtin's carnival theory with critical approaches Shamloo will be speaking criteria. It seems a number of factors such as Mixed feelings, and taking advantage of the Grotesque, according to the earthly dimension of human life, official crush and values imposed by society, denial of polyphonic monologue and praise Shamloo approaches consistent set of Havaye Tazeh.

Nezami Ganjei is one of the greatest poets of Persian language. His poetic power caused many to think of imitating his style in poetry. Among those who imitate him is Khwaju Kermani, one of the most successful poets, who composed some poetry very near to the style of Nezami in Khamse. Rowżat-al-anw’s Khwaju, as he called it, was written to imitate Makhzan al-Asrar. This imitation is manifested both in the form and content. One of the most important aspects of the effectiveness of content is reflected in the field of education. Therefore, what will be explored in future research are guidelines of praise and criticism similar to that Khwaju under the influence of the Nezami in the Rozatol al-anvar. The research method is descriptive-analytical; results show that the main approaches taken by two poets in teaching and praising, based on frequency, are as the following: "The praise of reason and thought, '' praise of humility and forgetting", "praise of the generosity and mercy", " the voluntary giving of help to people", "appealing to God and obedience to him, '' Attention to Heart, "" praise of good companion and finally" praise of silence and reticence. In connection with the criticism views of Nezami and Khajooyei’s, the following itms could be mentioned: “world criticism and its belongings", "criticism of injustice and oppression", "criticism of the fanatics 'and' criticism of hypocrisy" . Of he mentioned criticism world criticism and its belongings is the most frequently ones in both book of poems.

Halliday`s functionalism enjoys a cognitive approach to meanings, concepts and experiences and expresses how experiences of human beings through transitivity system are acquired and represented. The goal of the present research is to discover the world of experiences and life-world of Saadi in his Ghazaliyat and the hypothesis is that the extent of their objectivity and subjectivity can be identified through the processes of ideational role. The necessity of conducting this research is to the recognizing and determining types of verb in Sadi's Ghazalyat, regarding their role and meaning. The corpus consists of 9055 verbs which has been chosen based on systematic sampling. The findings indicate that the percentage of major processes including material, mental and relational are 23%, 11% and 23%, respectively, and minor processes e.g. behavioral, verbal and existential consist of 27%, 11% and 5%, respectively. Also Attributive and identifying processes in Sadi's Ghazaliyat include 87% to 13%, respectively. It can be inferred that the behaviors, actions, and movements have been considered more. The high percentage of descriptive attributes demonstrates that attributive process has been mostly considered as simple attributive and the identity creation has been rarely noticed.

Narrative Focus Is One Of The Literal Theories That Is Of The Center Of Attention In Foble (Fictional) Literature. It Also Has Special Importance In Abilities And Strategies Resolution In Which The Story Write, Uses Them For Shopping His Anecdotes. This Important In Ina Level That Any Altercation In Narrative Focus, Causes Difference And Distinctions In Major Intent Of Story And Even In Its Context. Zherar Zhant Is Considered As One Of Clear- Sighted In This Theory. By Separating Tow Category Consisted Of Mood (From State- Status) And Tone (Sound), He Could Tread An Important Step In Narrative Focus. What Is The Main Issue (Concern) In This Query, Is To Handling (Checking) Narrative Focus In Attar's Story Of Sheik Sanan, By Regarding Zherar's Attitude And Emphasizing On Mood And Tone. Narrative Focus Theory, Is Evaluating In Sheik Sanan Story- Which Is Considered As The Major Important Subsidiary Story- To Make The Reader Familiar With Attar's Super Ability In Story – Narration, His Appropriate Use Of Speaking Level, His Multiple Point Of Viewes, Various Narrative Time And Place Fireplaces And Also Getting Readers Familiar With Ancient Persian Narrative Text's Enrichment.

In the present article, the frequency and percentage distribution of the kinds of tenses have been analyzed. The goal is to discover the narrative stylistics, some aspects of grammatical voices and the degree of distance from reality. The theoretical framework is based on systematic functional grammar and traditional grammar. Its corpus contains 15890 verbs, which have been selected by systematic sampling in which 16 tenses have been analyzed. The statistical findings show hat the present tense with 64% consists the most and the future tense with 3% is the least. The past tense includes 35% of the all. Aspect of the past tense is 4% and of the present is zero. Also the imperative and subjunctive is 18%. The high percentage of the present tense shows that Rumi enjoys a humanistic philosophy and he thinks of living here and now. He uses the past stories and events to explain the dispositions of the people, which results in dialogue and polyphony of the present and the past.