abbas mohammadian

Semiotics is an approach that analyzes the symbolic system and studies the mechanisms of production, transfer and reception of meaning. Ancient customs and rituals as a cultural sign/representation of human thought and thinking with symbolic meaning, provide an interpretation of the world and human worldview and play an important role in social cohesion. Semiotics was founded in the late 19th century by American philosopher Charles Sanders Peirce and Swiss linguist Ferdinand de Saussure. According to Saussure, semiotics is an approach in the dual field of signifier and signified and semantic implications, but according to Peirce, every sign has three components: representation, interpretation and subject. This research, using analytical-descriptive method, deals with the reading of intertextual elements in prominent socio-cultural codes of Nowruz ritual in the temporal axis. The ancient custom of Nowruz as a cultural sign/representation with iconic, indexical and mostly symbolic signs offers an interpretation of the world and human worldview, which are fading in the contemporary world due to the dominance of virtual communication, and the possibility of exploiting the deep meanings hidden in these Ritual customs in various dimensions of development has been the goal of this research. Therefore, the results of this reading in the axis of companionship and substitution and in the implicit meaning : peace and balance, blessing, happiness and order in the individual axis, justice and justice and peace and friendship has been the social axis and the practical meaning of sustainable development through the development of cultural tourism.

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

Knowledge of literary genres is one of the oldest and most influential intertextual approaches that has been used to classify texts since the past and has been subject to change. But the background of the theory of genres in Iran is less than a century, and its justified application in a comprehensive way in many fields and literary trends is still facing ambiguities and challenges. For example, in classifying ancient narratives, the question arises: on what basis and with what considerations can the dominant literary genres in these texts be proved? The lack of serious research and criticism in response to this question has led researchers over the decades to classify ancient Persian stories by resorting to self-invented, unscientific literary terms without methodological explanation, while the common terms not only fail to give a comprehensive indication of the content and linguistic characteristics of such narratives, but even keep them in a genre indecision or lead them to several similar genres. Since one of the functions of motif study is to determine the literary genre of the texts, the present study has attempted to draw on the Aristotelian theory of genres to utilize this potential talent and prove for the first time through the method of inductive reasoning and relying on the statistical community based on the study various motifs of three stories of Abu Tahir Tarsusi that their literary genres belong to the epic.

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.

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.

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.

 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.

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.

In contemporary Ghazal, in order to defamiliarization and creatation of linguistic capacities, various approaches are used in the framework of norm-setting. In addition to enhancing the literary aspects of the speech, these approaches have become such a feature of style. The purpose of this article is to study the normative hypothesis of the syntax layer of contemporary ghazal based on layered stylistics. The fundamental question of the article is that the normative hypotheses of the syntax, in what parts of the chain of words occur in the most part, and what the poets would use for this purpose. On this base, after a brief introduction to linguistic stylistics and hijacking in the syntax of speech, authors introduce examples of this application, and in the end it is concluded that the hijacking of contemporary ghazal, both in the morphology and in the syntax, has influenced the word. Most of the cases are related to spontaneity, especially in the infinitive and verb areas, the construction of words and the use of exquisite attributes, and in the syntagmatic of speech, to be payed attention to normality of the syntactic layer.

This research deals with the metaphors that are used in Divan Shams based on happiness feeling. The theoretical basis of research is the conceptual metaphors theory that has expanded metaphor from a purely aesthetic instrumental to a worthy approach for understanding and thinking. Molana has gotten help from the "object", "animal", "food", "plant", "market", and "place" to explain many of happiness features in Divan Shams and he could make this concept concrete and objective. The present research which has been conducted through a descriptive-analytical method, attempts to discover and explain the relationship between metaphor with thought foundation and Molana's thinking world. By cognitive analysis of happiness metaphors in Divan Shams, we can find that this feeling in Molana's intellectual system is something spectacular, tangible, gustable, and audible and somewhat smoothie. Also, the statistical results used in this study indicate that the human being area and the function of sight sense with the highest frequency have the most role in the cognitive process of the happiness metaphors in the mentioned work.

Jung believed that all of us have a very dark side in our identity which is called the collective unconscious. After analyzing the collective unconscious, Jung applied the concept of archetypes extensively in his works. The images and dispositions resulting from the recurrent experiences of our ancestors in our unconscious mind as well as the contents of the collective unconscious common among all human being are called archetypes. Archetypes including time, mother representation, anima, animus, shadow, self, re-birth and hero are among the most important contents of the collective unconscious. In Jung psychology, time has a very deep, broad and mysterious meaning.
The concept of time is one of the oldest issues that has widely preoccupied the mind of the common folks and intellectuals and has a very prolonged history in the Iranian and world culture in such a way that, they considered time as one of the gods and even the God of the gods. Eternality, permanence, consistency, Alasti testament, paradise, cycle and circle are among the related concepts of time. These concepts are the thousand year old heritages from our parents that have been kept in the deep unconscious mind of human across generations and integrate us into the inception and commencement of the world of being. The poems of Hafez posses a very precious treasure of the time archetypes whose knowledge opens a new horizon to the mysterious world of his poems.
In this research, based on the theories and conceptualizations of the psychologists and literary critics in the field of archetypes, we studied the concept of time in Hafez poem and also investigated the elements of the archetypes of time and its complexities in the poems of this great poet. In his poems, Hafez, ingeniously instill the poem in time and time in poem in the best possible way and represents all the stages of human life from the very beginning of the creation to the end in an unending cycle of human existence. Time is of a special meaning for ancient Persians. They always considered the god of the time as a permanent and eternal superpower. In their conceptualization, from the endless time, limited time has been created and the rest of creation becomes possible through the constant birth of humans. The unlimited time can at different occasions manifest itself differently and show a beam of this permanence. The relationship between the moment and eternality with the part and whole is among the main characteristics of the mythological time. The gradual development of the world from time, according to some experts, indicated that the sky limited the world and controlled it. Such a belief in the eternal time and destiny and the effects of the skies on destiny were transparently influential on the viewpoints of Iranians and many instances of such issues can be noticed in the poems of Hafez.
From the beginning of my existence, I was ordered to do nothing but to be a reclusive person
By no means, ones’ destiny would change in the world of existence (the poem of Hafez)
Myth talks about the holy and celestial events which have taken place in the beginning time and always narrates one story from the first genesis. The poets and intellectuals have more affinity with their unconscious mind in a way that some of magicians claim to have kept and remembered the events before their birth and in the same way, Hafez, through free from the concept of time, has gained insightful inspirations from the beginning of life and loss of time, and he talks about the first experiences from human life.
The best time was the one that passed with friends
The rest was all futile and undesirable (Hafez poem)
Mystics by referring to special events in the mythological time, consider two essential features for it: the first is to make that event holy and the other is to explain it. Referring to past and recognizing the origins of everything provides the possession of magical thinking. Due to the accrual of this sort of knowledge, Hafez considers himself as the ruler of heavens, paradise and even the fate of humans and decides to break the sky ceiling and create new plans, donate heaven to people who accompany him to tavern friend’s drum chastity on the assembly throne and bring the love flag on the skies ceiling.
Hafez’s poem is replete with the firsts like: love, eternity, promise and the beginning time which is continuing to limitless at the end. Hafez has experienced the mystic presence with his elevated soul and mind and represents this archetype through different images. Sometimes by using the words and phrases like night and day at the beginning of being, makes it eternal and sometimes by using words such as sleep and prediction moves forward to the end of life and eternity.
He always desires for heaven because heaven is the eternal place and is the place where time stops. Humans dread death. Belief in the survival and the continuity of life is the mental response to death. In the poems of Hafez, there have been many indications regarding the eternal and long life. The eternal old pattern in myth and poems in the form of escaping from time is meant to be returning to heaven and the perfect eternal welfare in the form of mystical floating in the cyclical time which is illustrative of the concept of death and the limitless rebirth.
Hafez represents the rebirth from all its levels including the physical, spiritual and mental revolution to the experience of real life and the existence of real lover. He pays attention to different types of rebirth. Reaching the beloved one and kissing her lips turns the old into young people. The return of the beloved equals another new life. Heart in the Hafez poem is representative of the archetype of eternal life.
He repeatedly talks about the resurrection and doomsday which are the symbols of entering the heaven, timelessness and chastity.
Sometimes he finds wind as a shelter to relieve him from time, and sometimes probes the birth of body. Crossing sea is the symbol of eternity. Hafez wants us to float in the sea of God presence to relieve ourselves from the disastrous influences of the material world. He himself washes his body to go to the wrack and ruin and then be born again. Water indicates the archetype of eternity and timeless existence. And Hafez refers to it many times. Hafez refers to the fire which represents the concept of resurrection, rebirth and loss of death. He believes that we must behave and act like Jesus to reach the glorious and the shiny realm of eternity.

In all aspects of religious, literary, and mythical manifestations, imagination has the metaphysical power to work against decay, death, and fate. Gilbert Durand believes that revolt against death on the one hand and controlling it on the other, are the two sides of a coin. He believes that the issue of time lies behind this mental image. Accordingly, he divides imagination into Day and Night system. Undoubtedly, a poet is the best agent to show these issues in the form of literary images. Since “Blood and Soil” has bipolar images, the aim of this study is to examine these images according to Dorand’s theory, and to find the answer to this question: to which system do the most distinct images in the poetry of Nasrolah Mardani belong? The overall result reflects the fact that the poet mostly is inclined to Day system of imagination, with a positive evaluation; it shows that, in his imagination, Mardani has moderated the image of death and removed the terror from it.

Jealousy (zeal) is one important mystic expression which needs the concepts such as affection and love and is termed as Abomination of the other’s participation for beloved and lover and affection. This research has paid to exploration of roots and studying mystics words regarding the jealously (zeal) concept and its different aspects in mystics showpiece works after expressing Quaran perspective and narratives. The aim of this research which is done by descriptive- analytic method is to make a ground in order to more correctly understand zeal concept in sofia texts and its reflection in mystics poets. While analyzing zeal concept from the perspective of God relationship with the universe in general as well as relative to the God relations hi and worshipper specially also analyzing relationship the jealously (zeal) with love, this study shows that words of some mystics is free of Suspicion of being and humanity and arose from depth of divine and monotheism wisdom .

Hamid Sabzavari is one of the prominent poets whose poetry indicates the hardships and suffering of Islamic revolution era and the internal pains of holy defense time. In fact, he is a national revolutionary poet who incites people against oppression, encouraging them to fight and endure, and criticizes those who are indifferent toward the Pahlavi Regime's depravity and the oppression of Baath regime of Iraq. Illustrating a suffered nation's bravery and courage, this heroic and tireless poet blames the Pahlavi Regime and reveals Baathist's cruelty. In addition to inciting people, whenever he finds an opportunity, he criticizes laxity. The present study was conducted through a descriptive-analytical method, aiming at representing the aspects of resistance literature, so that at the end such aspects as anti-oppressionism, martyrdom, struggle and sacrifice, criticizing tyranny, revealing enemy's crime, etc. are illustrated in his revolutionary poetry.

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.