دکتر عباس محمدیان

Bakhtin paved the way for a new conceptual approach in the novel by introducing the two concepts of "conversational logic" or "dialogue" and "polyphony". Accordingly, the main issue of the present study is to assess the position of the "other" and polyphony in Iranian sustainability novels whose main characters and authors are women, and to what extent the works have approached polyphony by observing the boundaries of neutrality? In the body of the article, which was conducted on the basis of a descriptive-analytical method, Bakhtin's views about the presence of "another" in the text with his two key concepts (dialogue and polyphony) are described and studied in the novels in question, prior to anything. As the results of the study have indicated, these novels cause acquaintance and cognition of "other", and regocnize the thoughts and ideas of the characters in accordance with the Heroes. Polyphony helps the characters have a chance to speak and introduce themselves to the readers. Variety of perspective in the considered novels has been emerged as a narrator shifts within several consecutive chapters and the narrator changes. This narrative method exists in the forms of monophonic (first person), monologue (hadith of the soul), first person observer, and third person. What is called "another" or polyphony in war novels is the presence of the enemy. Precisely, the presence of "another" in the studied novels is only transient and independent of conversations.

One of the most important theories of Bakhtin is dialogism and polyphony, which happens to be in close connection with each other. Polyphony refers to the equal distribution of sounds in a text. By introducing the two concepts of "conversational logic" and "polyphony" in the book entitled as; the Problems of Dostoyevsky's Literary Theory, Bakhtin laid the foundation for the invention of a new concept called intertextuality by Julia Kristeva.

Examining the personality of women and their issues is one of the important topics of the fiction literature of the Holy Defense. Although these people were mostly active behind the fronts, their role is not only not less than men, but in some cases it has been more when it comes to the fields of service and support. The present research was carried out using a descriptive and analytical method via targeting the statistical population of the works of female writers in the “holy defense” literature. Such works of art have been studied and analyzed based on Bakhtin's theory of polyphony.

Having investigations over the personality of women and their issues is one of the prominent topics of the fiction literature of the Holy Defense. Although these people were mostly active behind the fronts; But in the field of service and support, their role is not only not less than men, but in some cases it has been more. The selected novels have been studied and analyzed based on Bakhtin's theory of polyphony. Changing the dialogues between the characters of these stories has led to a sufficient understanding of the characters. What is evident in these stories is the different characters and their verbal communication. The current research intends to use Bakhtin's theory of polyphony to deal with the following topics, such as investigating the people's personality, ideology and thoughts.

Integrating the monologue method, Carnivalesque, monotony, and allowing the other (enemy) to express their theories (especially the novel, I am alive), the female characters (Comprisign a wide range from the author to the female protagonist in the novels) using the monologue method, have portrayed a face of the righteousness of the holy defense. Polyphony, in these novels, has led to the recognition of the "other". The presence of this "other person" in the studied novels, except the novel I am alive and “Da”, which, in some scenes, is done as a direct conversation with the enemy, is only in passing and without conversations. In general, it can be cocluded that, despite the presence of different voices and different viewpoints, as "the other", the novels are still far from the characteristic of dialogism from Bakhtin's point of view. Because, due to his democratic belief, he does not accept any superiority of one voice over another and he believes that all voices must be heard at the same level

The genre of war is a form of literature which has the nature of anti-war literature, aiming to spread peace and friendship rather than dealing with war and the dominant discourse resulting from its dark and sinister consequences. Farewell to Arms by Ernest Hemingway and Burnt Earth by Ahmad Mahmoud are two good examples of anti-war literature in different contexts from two Iranian and American writers, which put forth a clear reflection of the social, economic, political and cultural unrest of war-torn society. A comparative study of this period and the analysis of the conceptual network, lead to a comparative assessment of the plot, and the use of linguistic and stylistic elements. Despite the artistic skills of Hemingway and Mahmoud to present events related to the war, their narrative approach differs in the author's narrative approach, conceptual network and themes. Burnt Earth is a notable native example of the war genre, while Farewell to Arms stands beyond the genre of war in the literary genre of the novel.

The aim of this study is to read the figurative language of Mathnavi Mowlavi's "Neynameh" based on Celena Kusch's "close reading" method. An approach that in addition to interpreting linguistic details and their interrelationships also requires the analysis of other variables such as context, intertextuality, narrative and text genre. This article tries to answer these questions in a descriptive-analytical way. What is the poet's strategy in using figurative language in Mathnavi's "Neynameh"? What is the function of each figurative in achieving the goals of this text and its overall coherence? The results prove that the figures used in Neynameh fall into two general groups during a coherent process: 1) related to "Beshnow"; 2) related to "Ney"; the first group, with increasing music, urges the audience to "listen"; demonstrates the principle of unity in plurality; and the second group, manifestations of self- empty, the struggle of the soul for freedom from the cage, the virtual of our world; The being incomprehensible of love and so on.

The purpose of this article is to investigate the process of metaphorization in the rhetorical layer of the contemporary social sonnet style and to investigate the ideological functions of this process so as to be able to achieve the dominant pattern of metaphorization in this literary genre. Also, this article seeks to analyze and explain the use of this rhetorical technique in terms of its role and functions based on the ideological view of poets, by reading and analyzing samples within the target statistical population. Investigations show that the majority of metaphors used in these poems are explicit metaphors. The creation of metaphors is primarily based on visualization, and above all, they are made based on animism, focusing on vegetation and zoology, and poets have created metaphors based on the similarity they have found between their intellectual foundations and mental beliefs with the phenomenon in question. . From the point of view of role and function, exaggeration, praise and praise or minimization and reluctance and humiliation of examples of these metaphors are among the most important intellectual and ideological foundations of poets of this literary genre.

This study analyzes the mystical attribute of invocation (dhikr) in some of the most important mystical works up to the seventh century AH. The ground of this research is based on the analysis of dhikr from the perspective of steps of mystical journey. This study, written in a descriptive-analytical way, shows that the attribute dhikr in the words of some mystics, in each of the three levels of wayfaring, has been treated with a different approach and has undergone a change in content. In the first stage of the spiritual journey, which is the status of severance, dhikr has a positive and active nature so that in this step, the wayfarer tries to be attributed to dhikr and its implications. In the second step which is the status of annihilation, however, the Divine attraction annihilates the seeker’s virtual existence and all his attributes. Therefore, dhikr in the mystic finds a negative and purifying characteristic, his effort is lost and he is no more attributed to dhikr. But in the third stage, that is, the level of persistence, the mystic becomes the manifestation of the Divine names and attributes, so that dhikr again appears in the mystic in a positive but transformed state. The result of this study shows that although the statements of most mystics about dhikr are consistent with the characteristics of severance step, the words of some of them conform with the characteristics of all the three levels of severance, annihilation, and persistence

The philosophical and ethical thoughts of Nizami Ganjavi oneducating human soul and the tendency towards spiritual journey in his PanjGanj (Five Treasures) are clearly evident. Based on an educational approach,the present study investigated the role and position of tongue as a useful ordetrimental tool in self-purification with the aim of explaining the educationalthoughts of Nizami Ganjavi. The significance of this research was that itattempted to introduce the alignment of the poet’s educational goals withIslamic teachings as well as the relationship of poetry and literature with thefield of Islamic education. The research findings revealed that from the pointof view of Nizami, tongue has both good and evil aspects. On the one hand, itis a leading component of speech and the instrument of praise and eloquence.On the other hand, it is a fleshy muscular organ of the body that, when moveduntimely, brings misery to the audience and gets the speaker trapped intobackbiting, telling lies, gossiping and other sins of tongue. Paying dueattention to self-education in the light of recognizing the benefits anddisadvantages of speaking in relation to self and other was also emphasized by Nizami. For him, the origin of some sins of tongue might be jealousy,irascibility, impudence, ignorance and even the positive or negative influence of nature and essence. Therefore, the poet recommended humans use tongue and language complying with the conditions of the time and in a moderatemanner.

The main basis of the article is about some points related to the verse of interpretation based on the views of two mystical writers, Hamedani and Meybodi. These two Islamic thinkers should be considered as representatives of the two currents of interpretive thought in the second half of the fifth century and the beginning of the sixth century AH. Our general goal is to know the mystical perceptions and to explain the interpretive thoughts of mystics towards the text of the Quran. In the method of collecting information, uses library resources and then qualitatively analyzes the data by argumentative method.The resultsof the research show that thehamedani accepts firm knowledge to interpret Ambiguous verses along with divine knowledge. Although he does not claimto have achieved the interpretation ofall the Ambiguous, he implicitly refers to himself as one of the firmly grounded in knowledge. If Meybodi looks at the verse of interpretation with an interpretive and legislative view and believes that the knowledge of the interpretation of analogies belongs only to God.but it is absolutely not against interpretation. In KashfalAsrar we are faced with twointerpretations that are reprehensible and acceptable. Interpretations that deviate from the path of Shari'a, books and traditions arenot condemned, and otherwise, theyare acceptable and desirable. From the point of view of both interpretive thinkers, what should be considered as commonalities is that both of them, without any doubt, consider pure faith and submission and firm submission and belief in the heart to the Ambiguous of the Holy Qur'an.

Archetypes are relics of thousands of years and a common heritage that has been passed down from generation to generation over the centuries. Our Iranian ancestors, like people around the world, were subconsciously in touch with them. One of these collective patterns is the mirror, which was not the only means of seeing the face; it was associated with spirit, life, future, witchcraft and divinity. According to the book The Wonders of Creatures and Garshasb nameh, the mirror is sometimes a mediator between the earth and the sky, and sometimes the truth-tellers are aware of the secrets. Sometimes the mirror is the window of the soul, sometimes the soul is manifested in it. We know that human life and movement depend on the soul. Blood also makes life possible in the human body and, from the point of view of ancient peoples, accommodates the souls of beings. The ancient people understood the importance of this vital substance and tried in every way to prevent its destruction and consequently damage to their souls. And in various forms such as; Shadows, intellect, subconscious, solar force, reflection of the world, spirit of life, connection between earth and sky, etc. appear. A better understanding of the ancient and the subconscious leads to a better understanding of our people and a better connection with the hidden half of our being and a new window into the inside. The world of the past and literary works.

This research analyzes the attribute of greed according to the Sufis' educational works up to the 9th century AH. This study is a descriptive-analytical one, shows that greed undergoes content change in three levels of behavior. In the first stage of mystical journey (farq, "difference"), greed is recognized as a negative attribute. Therefore, this level requires that the seeker has a diligent and prudent approach in avoiding greed. In the second stage of mystical journey (fanā', "annihilation") because of the divine ecstasy the seeker's self becomes empty of all mundane attributes. Therefore, in this stage, due to this mystical annihilation, the inferior attribute (greed) becomes despair. In the third stage (baqā', "survival"), the mystic becomes the manifestation of the divine attributes. Greed in this stage, becomes a positive attribute. So greed interprets as the lover yearning to his beloved. Our findings show that although the Sufis' educational works are mainly against the greed, some of their words promote it as a positive attribute in the final stage of mystical journey.

The glory of the tales and their captivating features in Shahnameh have always been the focus of attention by the local poets.  Kurdish poets are no exceptions to this rule and had many times embarked on translation or representation of Shahnameh tales.  One example of such influence is the book of poetry, Siavashnameh the invaluable work composed by Almas Khan Kandulei in Kurdish Gurani dialect following the example of the Tale of Siavash.  The Kurdish poet made an attempt to avoid mere translation and imitation and pay attention to literary creation.  To achieve this end, he narrates the story with more details to recreate another collection of poetry for this reason one encounters more precise cause and effect relations, and plots are more solid than its counterpart in Shahnameh, hence it could be used as a key to solve certain ambiguities in the tale of Siavash in Shahnameh and serve to provide solutions for the questions as yet left unanswered.  The writers of this article while making an effort to introduce Almas Khan and deal with his biography and works, also made an attempt to examine the two tales in terms of narrative, content, and events in the story and cite their points of difference employing comparative analytic method.  Moreover for certain actions and events in the story appropriate mythological analysis are provided.

One of the most essential duties of any government is vanishing hostility and removal of the factor of quarrel among individuals of civil society and achievement of social justice, the courts of administration of justice, independent Supreme Court, tribunal court and attendance of purified and fair judges will be possible. All the scientists know that the existence of equality and fair any time and in any place is essential. Two anecdotes with the same topics have been chosen one from Siasat Nameh book and the other from Beyhaqi History book in this research and for Discourse Analysis their the policy manner method of Norman Fairclough is used as the main theoretician. Critical Discourse Analysis and on the basis of triplet models of N. Fairclough, it is described, exegesis and specified the two exam plums with considering the whole two books as the between the lines to analyze and specify the opposition of ministerial point of view of Nezam al-Mulk and authorship point of view of Beyhaqi about the important subject of judgment. Khajeh considering his political rank , always believe that judgment belongs to the mighty class, the authority that consciously or unconsciously has disguised its own point of view in between the lines of language in which powerless people has no right. , Beyhaqi as a historian and authorship from the middle class of society with all dependence to Qaznavian government tries shows the position of public people, weak and oppressed people in between the lines of his speeches.

This study deals with the mystical attribute of modesty in some of the most important mystical works up to the ninth century (AH). The basis of this research is based on the analysis of modesty from mystical path and behavior point of view. This study, which has been written in a descriptive-analytical way, shows that the modesty adjective in the speech of some mystics, in each of the three levels of behavior, has a different approach and has been transformed in terms of content. As in the first place, mystical journey, which is the status of differences, has a positive and diligent nature. In this field, the seeker tries to achieve modesty and its accessories. In the second place, which is the status of annihilation, the divine attraction makes the seeker mortal from the virtual existence and all of its attributes, so in the mystics, modesty has found a negative and purifying characteristic, its effort fades and its attribution is abandoned to modesty. But in the third degree, that is, the position of survival, the mystic becomes the manifestation of the divine attributes. Hence, modesty, in the mystic after deprivation, is again positive, but transformed. The result of this study shows that although the words of most mystics about modesty correspond to the orderly characteristics of difference, the words of some of them, in addition to the degree of difference, overlap with the characteristics and rules of annihilation and the degree of survival.

 Mircea Eliadeh, in the role of a phenomenologist and mythologist of religious scholars, emphasizes on the religious-historical interpretation of hermeneutics as the best way to discover the meanings and interpretation of hidden messages of mythology, symbols and rituals, and one of its aspects examined. With the shamanism, it is a mystical aspect. This research seeks to study the Tamhidat-e of Ayn al-Qudat Hamadani provisions in view of the pluralistic views of Mircea Eliade in mythology, religious phenomenology, and hermeneutical religious studies. The mentioned work is one of the most valuable mystical texts in which the ultimate goal is to reach the level of complete religious and complete humanity and to attain the holy time which is in the form of dignity; in fact, man has been holy from the beginning of the time, But it has lost its growth in the world and it is considered a historical person. By adopting the intellectual framework of Eliade, based on the evidence in the Tamhidat, the authors of the paper try to obtain the result that many mythological thoughts are rooted in many years and very old habits that have evolved over the years of the year Data and other functions have been found, but still retain their existence and are repeated with respect to their sacredness and necessity. In this work, in addition to the description of how the creation of the universe and man, as well as the cause of its creation and its purposes, there are abundant narratives and mystical experiences. Mircea Eliadeh, as the interpreter of religious symbols, believed that religion refers to the experience of the sacred one, and the phenomenal religion uses historical documents to express the holy manifestation  and the existential position and religious meanings presented in these phenomena. He believes that the myth is based on ontology, and it speaks only of facts and things that have actually happened and are fully manifested. According to Eliadeh, the truth is the Holy One, which is, in fact, really true; hence, the analysis based on the distinction between holy and unholy is the focus of his work. Mystical texts have received a great deal of mythological beliefs. Tamhidat is also full of cultural and religious information of the writer's time and can be reviewed and reviewed by the rules and principles of the science of religious mythology. In this research, in view of the necessity of knowing more scientifically how the reflection of mythological beliefs in the culture and the way of thinking and life of the people, especially the circle considered among Sufis and Gnostics, has been abandoned unconsciously by the abandonment of mythological rituals and thoughts. This text, which is one of the most important texts of Sufism, is examined according to the views of religious mythology, Mircea Eliadeh and his theoretical frameworks in his works. The study of the part of the phenomenology of religion, the views and views of Mircea Eliadeh, and the study of the quality and the nature of the relationship between mystical texts and religious mythological issues are urgently needed. One of the manifestations of mythology can be sought in its relation to religion and religious elements, and the topic that has been considered in most of the views of mythologists is the functions of myth. How the context is based on what the myth is shaped is more related to its origin, but along with this approach, awareness of the functions of myth is also considered. In this context, the link between myth and religion and the religious functions of the myth emerges as a subset of religious mythology. Mircea Eliadeh, with his research on myths and the symbolism of them, has been instrumental in explaining and illustrating the symbols in the myth. In his studies, he first emphasizes the sacredness of myths among the tribes, and in defining what this scholar presents to the history of religions of myth, the myth is "a manifestation of all and all sincerity".For experimental and rational minds, a natural situation or process, in the magical-religious experience, is manifested as the manifestation of power or manifestation of the sanctity, and nature, exclusively by virtue of this manifestation of power and manifestations of holiness are a magical-religious theme, and thus are taken into account in religious phenomenology and religious history.The present study sought to address the multidimensional views of Mircea Eliadeh in mythology, religious phenomenology, and religious studies based on hermeneutics, which speaks in conjunction with the correlated points of religion and myth, and the mythical features, the symbolic of religions discusses the comparative study of the mystical text of the Provisions of the Imperialism of Hamedani.

For recognizing the position of a text, the title serves as the gate that leads us to the world of text. The relationship between the title (signifier) and text (signified) is a mutual signification; title should be a natural presentation of the text and the latter should have taken form in accordance to the title. However, sometimes it is not the case due to interference of extra-textual factors; therefore, investigating the principles and patterns governing these implications is one of the objectives of this study. This study analyzes the rhetorics used in titling of the ancient Persian prose and poetic works. In choosing a title, factors like subject, time conditions of production of the text, etc. are involved but the application of aesthetic and rhetorical aspects of title is mostly one of the key concerns of authors. Choosing samples from the rhetorics of the titles, we evaluate them based on a critical perspective to make our ways into hidden rhetorical layers of titles. Moreover, the damages resulted from mere attention to the application of rhetorics in the title neglecting the implicative aspects and its relationship with the text are dealt. We seek to make it clear whether the author has taken advantage of the rehtorics to cultivate the title or the other way round. Studying the titles of two works with different themes (mysticism and history), the relationship between the type of rhetorics used in the title, the content of a text, and frequent rhetorical patterns are investigated.

This research is devoted to the Qur'anic attitudes of Ahmad Jam Namaghi (440-536) in education in accordance with Meftah-al-Najat. This paper, with an analytical-descriptive method, begins with a fresh look at the introduction of the other aspect of this ancient mystical work. The abundant use of the verses of the Quran in the text implies Ahmad Jam’s unbreakable connection to the Holy Qur'an and its implication.This article seeks to present the religious teachings and education of Ahmad Jam to express the Qur'anic interpretations and approaches of the Sheikh concerning the related points. The result of the research is that the author intends to express the Quranic and religious teachings in a simple way, without the mystical expressions that can be understood by a particular group. While sometimes he makes specific interpretations of the verses that contain his own reflections, thus inducing his thoughts in the context of these cultural teachings and religious teachings, as if occasionally he would force him to accept his words. Following adherence to the Prophetic Shari'a, praying, reading the Holy Qur'an, leaving the friendship of the world, companionship with good people and Self-purification are the most valuable teachings that have been used in the book of the Meftah-al-Najat, in the light of pure purity for the paths of worshipers.

Hakim Hajj Mullah Hadi Sabzavari known as “Asrar” was born in the13th century AH (1312AH) in Sabzevar. He is one of the philosophers who honed his skills in theoretical and practical wisdom of his time. He could achieve a great degree of intuition and mysticism and flourish his talents in the world of mysticism and knowledge. He has written and classified many works in philosophy and wisdom, and has also left a collection of poems that contains elegant and beautiful mystical (gnostic), philosophical, wisdom, desire and passion. His genealogy has been published several times, however it has not been done based on scientific criteria of correcting texts. One instance is that none of these editions have a well-de fined methodology and it is not clear to reader or the researcher that besed on which editionor manauscript the task of editing is carried out and some of these editions (e.g the Hassan Amin edition) are completely basedon taste.The basis of three manuscripts, one of which is a new edition, deals with the publication of the Supreme Court's publications, indicating the shortcomings and disadvantages of what has been published so far as the correction of the Hajj Mullah Hadi Sabzevari's divan they are not reliable because of numerous abnormalities mentioned referred to in this thesis and the necessity of writing a critical review on his Divan (collection of poem) is inevitable. Obviously, if his work is corrected and republished both readers and researchers will be availed whit a meaningful text representing the closest intention of the poet. Keywords: Hajj Mullah Hadi Sabzavari, divan (collection of poems), Critical Review, manuscripts.

To understand the position of the text and the relationship with the world inside the work, the selected title is an important tool for the initial judgment for critique and analysis of the text. Thus, the implication of title to the text and the text to the title is a bilateral implication. However, sometimes due to the existence of meta-textual components in the titles, a bilateral implication is tarnished; therefore, identifying the dominant principles and patterns on the implications is one of the objectives of this research. This paper analyzed the semiotics and patterns in the nomenclature of mystical prose and verse books from various aspects, emphasizing the fact that selecting a title entails the involvement of components such as topic, temporal situation of text production, and the aesthetic aspects. In this paper, we investigated the dominant patterns in nomenclature of mystical works in terms of linguistic, rhetorical, and semantic aspects and the effective factors in this nomenclature by selecting 100 mystical prose and verse books. Based on the findings of this study, the dominant linguistic model is the additional combination appropriate for the metaphorical expression that is most used in these texts. Also, internal factors and content have the most effect on the choice of titles, and while using words with emotional and ideological load, the use of terms related to pre-Islamic culture and rituals has a special place in mystical texts. Finally, the title roles in the mystical texts and the pathology of the difficulties in selecting the titles are mentioned.

Introducing martyrs as the most effective and concrete models by means of art, literature and through poetic lens will be an admirable and even more impressive endeavor for the enrichment and expansion of the thought and culture of society, if not exaggerated, and this helps all the people, particularly teenagers and adults, to consciously take them as their religious, epic, and national role models, and consequently, avoid adhering to non-native and counter-cultural symbols. Using a descriptive-analytical method and focusing on Haft Band Eltehab by Moshfegh Kashani (1926-2015), The present research aims at representing and explaining martyr Hassan Bagheri’s (1956-1983) morals, behaviors and conducts, from the poet’s viewpoint.The poet’s attention to the historical and realistic expression of the soldier’s life, due to the interrelationship between these two categories in discourse and also the realization of spiritual aims in the ups and downs of life have been considered. The conclusive gist of the paper shows that Moshfegh Kashani, though relying on the documentary report of the events based on linear narrative, adds a color of mysticism and spirituality to his language, thus his language remains safe from the monotonous historical narration. Moshfegh Kashani, however, tries to highlight the ethical and spiritual aspects of martyr Bagheri’s portrayal, so that the readers are attracted by the martyr's character selecting him as a God seeker model for managing their lives.

The aim of this paper as it has been mentioned by its title is to study and represent the cultural roots of reactionary after the victory of the Islamic society from the point of the noble Quran. Irtejaa (reactionary) means return to the old thought and beliefs. This attribute happens after any revolution among persons and community groups who are in agreement with the previous defective system and in opposition to development and progress. Reactionary is one of the most important and dangerous components that it threatens the Islamic society and it is the limitations of time and space. Therefore, if the revolutionaries neglect the causes and factors which creates reactionary it will provide the collapse of the new society system. The holy Quran as the most prefect functional text for the human material and spiritual life has a particular notice to this issue which this note has examined. Although the word " ارتجاع"has not used in the holy Quran but the Quranic concepts have mentioned it. From the view of the noble Quran, every orientation against tawhid (monotheism) and return to tyrants is a kind of the reactionary and return and it is prohibited. There are different causes and factors which lead to the reactionary such as the nobility strong desire for welfare, superficiality and lack of spiritual insight. With library and descriptive-analytic method and with adducing to the noble Quran, this paper has investigated the obstacles which cause the thought apostasy and the revolutionaries' reactionary.

In one type of categorization, the speeches brought in the mystical prose texts can be considered as two types: 1) Speeches of the defeated person which indicate the intuitive experiences and internal understandings of the writer and (2) speeches of the dominant person which includes the domain of formal knowledge and the terms of Sufis. The prolusions (Tamhidat) of Eyn-allghozat-e-Hamadni is one of the mystic proses in which the features of the defeated person’s speech like impersonality,  reception of inspiration and revelation, interpretability and Aporic crisis can be observed. The present descriptive and analytical study, which is conducted on the prolusions of Eyn-allghozat-e-Hamadni, attempts to respond the following research question: are the functions and characteristics of the defeated person’s speech in these prolusions in a way that enable us to consider this book as having a defeated prose style? The findings of the study, which are identified by analyzing the content and style of the book, indicate that this fascinated mystic person has used a particular language and by revealing his obstreperous innate state and his sharp emotional excitements has created such a valuable book for the audience which can be considered as an excellent example of the defeated person’s speech style.

Abu-Said was one of the greatest mystics of Persian mysticism. Humanism and affection to all men and creatures were among his most prominent characteristics. This study is an effort to examine the sources that inspired his conception toward human, and also tries to identify his manner in dealing with different layers of society and social classes. The results of this research indicated that Abu-Said admired and respected all men irrespective of their color, gender, ethnicity and religion. The most salient factors which influenced this humanistic manner were Quran, the Prophet’s Sunnah, and his masters (the four great mystics namely Bayazid Bastami, Mansur Halaj, Abol-Abas Ghasab Amoli, and Abol-Hasan Kharghani). According to Sohravardi, all these masters followed Khosrovani wisdom of ancient Iran. Abu-Said has been considered as the crux of the mysticism before him. Affection and love toward people were conspicuous aspects in the manners of Abu-Said. To him, happiness and prosperity of people are of prime significance and must be considered as ethical principles.