فهرست مطالب ajdad

Literature has always been proportional to the taste of humanity and played a prominent role in revolutions and social movements to achieve independence and freedom during history. Resistance literature as a branch of literature, has made a roaring literature that there is no way of stop and hopelessness to it, and has defended societies by putting aside repressive force, it has acted like a deterrent weapon to provide eternal cultural background of attacked societies, and wants to provoke the flame of hope in the hearts of nations. An approach to study poetry from the perspective of resistance literature, helps to understand its quality. One of the effects of this literature is to arouse the nation's will against demands of oppressors who believe in suppress and oppress. Resistance literature is the only weapon which some poets such as Moufdi Zakaria and Farokhi Yazdi by using it; had done a pioneering effort in Iran and Algeria's resistance poetry. Therefore this research investigates a comparative study between two poets; Moufdi Zakaria and Farokhi Yazdi, by descriptive-analytic method, without considering the two types of revolutions in both countries and emphasize on American and Sulaf School in comparative literature. Result of the study indicates that both poets have a common general goals and different methods. Since the resistance in Farokhi Yazdi is an aggressive one, instead of blaming autarchy and colonization, he pays attention to quarrel and awareness of his own nation due to negligence and uninformed domination over them, while Moufdi Zakaria takes an encouraging method toward his own people in resistance procedure and prefers to be proud of them and narrate their valor and courage in order to increase the spirit of resistance in them.

In the history of Islam, chivalry in the political – social arenas and based on time and place circumstances had a mobile sense and numerous discourses and this issue have caused different ideas of the historians and researchers on the aims and goals of chivalries. Since chivalry was most relied on people and texture of the society, it gradually changed from an individual sense to a social sense and discourse. Chivalry, by Spreading in the social arena and Islamic regions, entered to new stage in fourth century A.H. and through flexibility in front of social and political changes and with tendency to mental and religious sects such as the Sufis, Malamateh, Shiites and Sunnites found recent aspects. Each group and each path, with religious tendencies and common and different phases, had own special chivalry and discourse. This issue has reflected somewhat in the references and chivalry books. These groups, corresponding to their own aims and believes, have benefited from moral patterns of chivalry and have affected on subjective and objective perspectives. This issue was affective on theoretical and practical aspects of chivalry, so that it changed to a political institution in sixth century A.H. dispite the political change resulted from the fall of Abbasid caliphate, chiraly continued and developed in the age of the Mongols and the Ilkhanids and changed from a political institution and discourse to a Sufis moral – trade political institution and discourse and in this age the chivalry discourse appeared very useful. Since the discourses of chivalry were equivalent, they absolutely cannot be determined. This paper, Regarding the importance of the subject, the paper aims with a descriptive-analytic method to study the Sufi chivalry discourses in the history of Islam during 4th to 8th centuries A.H.