asieh zabihnia

The present study deals with the moral criticism of the Book of Tohfa (8th century Hijri) based on the school of moral utilitarianism. Tohfa has ten chapters and several allegorical and historical stories mixed with prose and poetry. The author of the book is unknown, but it is likely that its author is Mirza Sharafuddin Fadlullah Ibn Abdullah Qazwini (around 640-740). Tohfa is an educational work in cities politics that can be analyzed based on moral theories. One of these schools is moral utilitarianism. Utilitarianism believes in a normative moral system that considers the originality of pleasure as the criterion of the moral character of an action. From the point of view of this school, values deserve to be preserved and promoted as long as they can be interpreted and translated into the interests of individual well-being and collective pleasure, but the benefit of the individual is always preferred over that of the public. The present study, by using a descriptive-analytical method, tries to answer the question of which type of moral utilitarianism has a high frequency in Tohfa? Findings indicate that the most moral benefit considered in this literary text is the collective benefit and the interests of the public. The author of Tohfa, under the influence of Islamic moral teachings, conveys direct and indirect recommendations to the readers in more than 55 anecdotes and allegories which have religious and educational values in addition to creating literary pleasure for the audience.

Abd al-Rahman Jāmi is a famous poet and writer of the ninth century AH, who is in fact the end of the great Persian poets and is considered the greatest poet after the era of Hafez. Jāmi is a professional Sufi poet who uses Sufi terms in his poetry and prose, and in Baharestan, many examples of good mystical thoughts can be found. Jami has expressed these thoughts mostly in short stories. Throughout Baharestan, Jāmi does not forget his main goal and purpose as a teacher of ethics and mysticism, and teaches readers of mysticism and ethics. Jāmi, like many mystics, considers the main goal of mysticism through the stages of mystical education or the journey of the houses of conduct, which begins with repentance and ends with annihilation, to be the essence of truth, which is the goal of every mystic. In this research, the author uses a descriptive-analytical method and a library method to study the intertextual context of Jāmi’s Sufism and mysticism in Baharestan and to answer the question of how Jāmi in Baharestan uses mystical themes to express his educational and moral goals. Studying Jāmi's mystical ideas in Baharestan concludes that Jāmi has shown interest in Iranian mysticism and the theories of Sheikhs in Khorasan and has used extensive mystical themes along with anecdotes for guidance and instruction as well as teaching others.

Amir Khosrow Dehlavi is known as the "Parrot of India" (Samarqandi''''''''s government, 2007: 238). His father, Saifuddin Mahmud, is originally from Lachin and his mother from India''''''''s Pythyol. He lived in the city of Turkestan and was the head of his tribe. From his childhood, he revealed his poetry. Amir Khosro studied the sciences and techniques and studied Persian works and poems in order to find complete mastery of the language. He served at the court of many local kings of India and spent his life. Amir Khosrow became aware of the departure of Bengal and Odeh from his late death, Nizam al-Din al-Ola, while returning to Delhi. He ran to Delhi and headed to the harbor of Torbat Sheikh. He separated from the court and left the world in the same year, the 29th of December, 725 AH. He died at 74, buried in his tomb. Ayatollah Khosrow Masnavi Khezrkhan and Dowarnani (715) at age 62. This poem is about the true description of love and marriage Shamsaddin Khadzarkhan, son of Sultan and Dawlrani daughter of Gujarat. Masnavi Dowarnani and Khazar Khan have a lot of historical and social value in addition to literary advantages. Mohammad Shah Khalaji has ruled in Delhi (from 695 to 716 AD). According to Amir Khosraw (p. 50), in 715 BC In four months and a few days, it''''''''s done four thousand two hundred bits, after which it adds 319 bits, so the entire book is 4519 bits, and before the story begins, the verses in the monotheism and prayer P.) And praises the king of the evening (Aladdin Muhammad). This poem is also called "love and passion" (Safa 1371: 3/781). The divisions of the story of the Dvorrani and Khazar Khan verses from the beginning of the life of Dolarani and Khezarkhan until the end of the story, along with the historical and social events And literary Indian subcontinent. The attention to ethical and humanist themes is seen throughout the story of this rich aristocratic system. In sum, desperation and sad sad sadness spread throughout this romantic system, the love that is in this system is a real experience. Heart experience "It is possible to hear the sound of the poet''''''''s soul, which is crushed and broken by the grief and distress. In this form of love that gives him poems, poetry is pain, pain, real pain. A pain that does not recognize disgrace and scandal and is familiar with scandal and disappointment. However, until the ages, he is not separated from the poet''''''''s soul and, until the end of his life, he has been given the youth of the youth. "(Zarinkoub, 1373: 267) The present article answers the following question: - What are the most prominent topics in the poetry of Ghanai Dowarnani Khizarkhan Amir Khosrow Dehlavi?

The research method in this article is an underlying case with a correlation approach.In this research, documentary methods (surveying descriptive)and surveying (using Amir Khosro''''''''s theories in the Dounorani and Khazar Khan poems) have been used to collect information.The article also seeks to use the content analysis method to analyze and evaluate the many application criteria of the subject matter from the perspective of this character. The realm of this research is the entire text of the original verse of Dunarani and Khazar Khan. Also, the indicators of individual and social moral development have been extracted and formulated individually.

The poem is a poem in which the poet, regardless of his personal feelings, speaks of the perfection of goodwill about the various issues that bring about social reform. Although wisdom and wisdom are not specific to a particular form of poetry, this method of education in the Persian poetry system is enriched. "One of the pillars of stability, permanence and immortality of a work in the East is always the emphasis on moral principles and teachings." (Yalemae, 2011: 154) In Persian poetry, the broadest spiritual and emotional horizon is the horizons of ghana poetry. The topics that make up the ghana poetry in Persian literature are almost all of the same. It is worth noting that in Persian literature, many concepts are often combined, and in most poetic forms there is a set of these concepts. Ghana, in the words of the word, means the song, melody and vocal, and the poetry is said to be a poem that is the reporter of the emotions of the poet''''''''s personal sentiment (Moin, 1375: below the word), and "Ghana''''''''s poems, as its name implies, is poetry." Which deals with love and friendship, suffering and abominations and whatever the human soul is exposed in expressing human emotions "(Razmjoo, 1370: 64). One of the most common types of poetry is romantic poetry. The romantic poems are the expansion of rich poetry. In the gazelle, the concept of love is spoken, but in the romantic system, the same open and extended theme, it finds perfection in the form of a story. Amir Khosrow Dehlavi is a mystic poet of Farsi language, and for ethos-oriented poets, attention has been paid to ethical issues; it is clear, however, that the ancients of the story - even the love poems - have the pretext and pretexts for expressing the subject matter in question. Therefore, poets who create poetry systems try to use every opportunity to teach moral concepts. This research, in a descriptive and analytical way, attempts to represent the traces of indigenous themes and superstitious thoughts regarding the semantic layers of the story of Ghanai Doverani and Khazar Khan.

Amir Khosrow Dehlavi is one of the prominent Iraqi style poets. Simplicity of language and expressiveness The issues between lover and beloved are the hallmarks of his lyrical poetry. Amir Khosrow in the poetry of Ghanai Dowarnani and Khazar Khan is a poetry meaningful, not formative and more meaningful than in its form. Amir Khosraw believes in the poetry of Ghanai Dowarnani and Khazar Khan that the romantic relationship formed on the basis of humor and humanity will never be disconnected, and the preconditions for the spiritual flourishing of this relationship are provided. His goal was not merely the creation of a romantic system, but, by designing and describing the moral themes, has led to an increase in the quality of speech, action, and thinking of people. To achieve this, he has used semantic mystical teaching texts. Amir Khosrow is a Persian mystic poet and alert is very important in Sofia. In this genial system, the love story is like a skin whose ultimate purpose is to admonish and teach.

Kalila wa Dimna of Nasrullah Munshi was rendered in to Persian verse by Qan‘i Tusi in the seventh century AD. It contains 10548 couplets and composed in poetic meter namely bahr-e motaqarib. Kalila wa Dimna deals with ethical and moral teachings and it must be studied on the basis of moral theories. One of the schools is utilitarianism. The utilitarianism theory believes in normative moral system that considers the originality of pleasure as the criterion for the morality of an action. Therefore in the view of this school, values deserve to be preserved and advanced to the extent that they can be interpreted in the interests of individual well-being and collective pleasure as well. But at the same time the benefit of the individual takes precedence over the collective. The present article tries to answer the question with a descriptive and analytical method that which of the types of utilitarianism has a high frequency in the Persian versification of Kalila wa Dimna of Qan‘i Tusi? According to the existing researches, the base of Kalila wa Dimna is moral and ethical teachings. However, these literary texts mainly vouch for personal benefit. The individual benefit must take precedence over collective interest to the extent that it orders the king. Regardless, if the subordinate has become his or her equal, must be eliminated.

The interesting memoirs or notes in any language are related to the reports written by people who travel in all over the world. Often, these notes contain content that cannot be found elsewhere (Rahimian, 1994). European's travelogue about Iran has been taken into consideration since Safavieh, Zandyah, and Qajar periods, during which numerous travelers have traveled to Iran from different European countries for various purposes, each with reports, travel letters, and notes on the situation of Iran which are considered as an important and useful sources. The travelogue is both a biography of the traveler, and a history of population, which is considered as the most important source of the recognition of the countries, historical and geographical situation of the inhabitants, and narrative limited by the time, place, condition, and occurrence. Travelogues are one of the essential sources of research on the status and quality of people life for researchers and social scientists who live in the present time. Historical books, which have always been the main source for a national history, are the recording of general and collective opinions with the views of the administrators of a community. Therefore, travelogues are a valuable resource for anthropology and sociology (Savagheb, 2001). Iran is a land with thousands of years' background in terms of history and geography; a land with the cultural and climatic diversity, which has been able to protect its existence through political-economic and religious developments among military, turbulences, and calmness (Haghdar, 2016). The climate expansion and the presence along with the other civilizations, the creation of historic centers, and urbanization are among the factors that have made Iran interested for foreign tourists, and thus, transforming this ancient land into an international attraction and adventurous travelers, cultural explorers, and foreign merchants. These advantages fascinated and sent them to travel in Iran and make them to record their memories of this rich land of cultural-social variations (Ghaffarifard, 2013). The main aim of this study is to explore the characteristics of the Iranian national identity in terms of William Franklin's attitude. Further, the purpose is related to Zandiyeh customs and its differences and similarities with the previous periods. 

In this paper, the method is texture-case with a correlation approach. The documentary methods (surveying descriptive) and surveying (using Franklin's theories during a trip to Shiraz) were used to collect information. Also, the present study attempts to analyze and evaluate the Shirazian customs in the Zandiyeh era, using the method of 'content analysis'. This research is done studying the full text of William Franklin's book named Observations Made on a Tour from Bengal to Iran. Also, cultural customs' attributes have been selectively extracted and codified.

Culture is the mirror of the national identity, and refers to the collection of literature, art, knowledge, religion, creations. In other words, the culture of every society is considered as a popular culture (Jafari Ghanavati, 2015). In fact, the popular culture is a combination of customs, concepts, and a lifestyle with all its dimensions from birth to death, which accompanies human beings. "It is clear that with such comprehensive view, it has not only its roots in history, but also in the ancient myths, religions, and the lives of predecessors." (Homayouni, 1992). Culture refers to the characteristics of a community or a nation, and includes language, customs, tools, concepts, values, ​​and criteria (Shoarinejad, 1993). An important part of the rich history of our Iranian culture refers to public culture and literature. In fact, the culture of the people consists of a set of concepts, celebrations, entertainments, legends, songs, illustration that is widespread and dynamic; it is always evolving and recreating, and has harmony with new needs and situations. It is not dependent on individuals and groups; it is a collective movement made by people (Zolfaghari, 2015). Travelogues of European tourists to Iran are considered as one of the main sources of research and studies in Iranian folklore. Zandiyeh (1794-1750) have been known as the era in which few scientific texts have been published in terms of the Iranian customs and celebrations. Although the founder of this dynasty, Karim Khan Zand, was a great man, defender of culture, and well known for many years after his death, there is not complete information about his lifestyles in this period because of his short governing period, internal wars to eliminate rivals, limitation of relations with European countries, especially Britain and France, and the incompetence of the kings after him. William Franklin's itinerary is among the few itineraries during this period which refers to the customs of zandiyeh era. William Franklin was an orientalist and officer of the British army. He traveled to Iran in 1786 due to his interest in learning Persian, the history, and Iranian's lifestyles. He was a guest of an Iranian family in Shiraz for eight months. After that, he published the valuable book about zandiyeh era.

The people's customs during Zandiyeh era were influenced by two periods: customs influenced by the ancient and pre-Islamic period, such as the Golrizan ceremony, the sanctification of water and the belief in its healing properties, the Nowruz celebration, poetry and storytelling among the people, belief in spell, witchcraft, and astronomy and the Safavid era. Karim khan wanted to constitute the powerful government in Shiraz. Further, with the invitation of artists from all over the country to Shiraz, some Safavid customs were performed during the period of Zandiyeh, such as believing in the high position of Imam, especially Imam Ali, harboring the criminals in holy places, dividing Shiraz into twelve neighborhoods, believing in sacrifices, congratulating food, some marriage practices, including proper time for weddings, the use of green and red colors in the cloths, some traditions and celebrations like fireworks and rams, Ghorban and Ghadir festivals, Muharram ceremonies with all attributes other than Ta'ziyeh. Some traditions have been introduced in the Zandiyeh period, such as the high use of proverbs and poems while talking, decorating celebrations, some marriage practices such as the dowry of the groom and poetry of the boy in the girl's house before the wedding, some bloody customs such as the marriage between the killer family and victim instead of taking the blood money and the Ta'ziye ceremony, which are common in this period.

Hassan Dehlawi is of prominent Persian poets of India in 7th and 8th solar centuries. His fame is mainly drawn upon his lyrics wherein metaphor is used to create dynamic and extensive images due to his extensive imagination. Metaphor enables the poets to repeat the same meaning in various phrases in a way that there is no trace of repetition. It instead adds to the strength of the phrase. Heart is one of the concepts used frequently in the poems of Hassan Dehlawi. The conceptualization of heart in body is in direct connection with understanding the mind and is generally perceived via metaphor. Therefore, the relation of body organs to each other particularly the relation of heart with the other body organs are aptly depicted through metaphor.
Heart as a central part of human body is of significance. Studying the conceptualizations that was made in Persian language shown that most of it occurs in this organ; Heart plays more important role in such conceptualizations than the other organs. 
Heart as a means of attaining theism has always been under the focus of poets and the mystics. Heart is the essence of existence, divine elegance, and the spiritual place of human body and also known as the center of divine knowledge and love. This research is conducted to investigate the relation of heart conceptualization with other body organs in the lyrics of Hassan Dehlawi based upon the contemporary theory of metaphor. Metaphor occurs on substitution axis due to the selection of a linguistic sign instead of the other sign in terms of similarity; the selected unit in addition to keeping the original concept would also achieve a secondary concept. In fact, metaphor is a means through which the conceptions of experimental domain are perceived in terms of other domains. In cognitive linguistics, using human body and organs is taken into serious consideration as a source for cultural conceptualization of everyday concepts. 
This is a descriptive-analytic study based upon the conceptions of the contemporary theory of metaphor or conceptual metaphor. The conceptualization of heart in body is in direct connection with understanding the mind and is generally perceived via metaphor. In the cognitive linguistic view, metaphor is defined as  one conceptual domain in terms of another conceptual domain. A conventional shorthand way of capturing this view of metaphor is the following: conceptual domain A is conceptual domain B, that is called a conceptual metaphor. A conceptual metaphor consists of two conceptual domains, in which one domain is understood in terms of another. Acccording to cognitive linguistics, three kinds of conceptual metaphor have been distinguished: structural, ontological and orientational. In structural metaphor, the source domain provides a relatively rich knowledge structure for the target concept. In other words, the cognitive function of these metaphors is to enable speakers to understand target A by means of the structure of source B. Ontological metaphors provide much less cognitive structuring for target concepts than structural ones do. Their cognitive job seems to be to merely give a new ontological status to general categories of abstract target concepts and to bring about new abstract entitie. Orientational metaphors provide even less conceptual structure for target concepts of than ontological ones. Their cognitive job, instead, is to make a set of target concepts coherent in our conceptual system.Heart as a central body organ is of significance. This research is conducted to investigate the relation of heart conceptualization with other body organs in the lyrics of Hassan Dehlawi.
The present study is to respond to this fundamental question that which of the structural, ontological, and orientational kinds of conceptual metaphor are used in conceptualizations of heart in relation with other body organs in the lyrics of Hassan Dehlawi.
The findings of this study demonstrate that the contemporary theory of metaphor is a right means to describe the relation of heart with the other body organs in the lyrics of Hassan Dehlawi. Studying the available metaphors showed that Dehlawi used many kinds of ontological metaphors to describe the relation of heart with other body organs. The metaphors of “body organ is object/particle”, “body organ is human”, and “body organ is vessel” played a very important role in this conceptualization.
In so doing, each of the body organs in these conceptualizations connect to each other through conceptual metaphors. Sometimes a body is conceptualized as human and the other as object; sometimes both will appear as human, sometimes one of them appear as human and the other one as vessel, sometimes both appear as object, sometimes one is like vessel and the other one as a container.
In many lyrics of Hassan Dehlawi, heart is conceptualized as a vessel. In the couplet considered, some few cases of the structural metaphor of “body organ is a place” were found. In addition, the combined use of metaphors added to the richness of the conceptualizations. The amalgamation of metaphors is a strong process that provides conceptual metaphor into combined form and various kinds and facilitate the efficiency as well as the comprehensibility of metaphors.

Nikos Kazantzakis (1883-1957) has published his famous novel called “Freedom and Death” in 1956. The main theme of this popular novel was the dominance of Ottomans in 1645 over Crete Island. In addition, the main plot of “Freedom and Death” consists of the freedoms-seeking battles between Cretans and Ottomans.  The protagonist of this work is a hero called Michalis, who is very much similar to Dash Akel character in Sadegh Hedayat’s work of art. Besides similarities between the life of Michalis and Dash Akel in Hedayat’s work of art and its narrator, these two works of art are also similar in terms of imagery. Therefore, the main objective of the present study is to investigate the similarities between opinions, thoughts and speeches of Dash Akel and Michalis and to determine the thought pattern of both Kazantzakis and Hedayat and defining and analyzing the messages delivered in both works of art by providing evidences.

Number, is a category that man has always been associated with it during its life and has used it as a means for obviating its needs. Number one is a sacred number in divine religions and is considered the secret of divinity and oneness. Two is placed against one and hence is a symbol of contradiction, conflict or temporary peace of forces and a sign of passing of time. In all secret religions, two is considered unlucky and implies shadow. Number three is also among the most useful numbers in the legends which are under investigation. And for ancient Iranian was the code of religion and magic. number four is one of the most complete numbers. This number has been considered the cosmic order, which gives order to the chaos in the world and converts it into fixed and regular forms. The number 5 in these stories, has a less important role among the first five numbers. many compounds have been made with this number, many of these compounds have ironic and literary value. The goal of conducting this research is to achieve the results through which we can realize the mysteries of life in the past. The results of this research showed that number one with the most frequent repetition in Legends has a high position. Meanwhile, most of the stories and legends begin with the template proposition as "once upon a time" to show the importance of this number for people.

Alasmar jewelry chain story collection is written with the technique, one of the most outstanding features of this complex story. This effect, sometimes a collection of interconnected stories is to separate all consecutive nights, the narrator recounts. The subtitle of the story, unlike the book, the story does not reach 40, but "parrot", 100 tells the story for 52 nights. Most of these stories are tales a speech during the main story and in terms of content close to it.JAVAHER ALASMAR tales are exactly like Aesop's Fables, legends of Lafontaine, divine letter Attar, and other writers have been seen or be reconciled with the words of the writers and poets.Most of the stories of JAVAHER ALASMAR are Adoption of Pnjatntra, Thousand and One Nights, Sindbad Bakhtiarnameh stories."Jvahralasmar" and multiple stories and foliage near it in terms of thematic similarity with the literature that the purpose of this paper is the importance of consistency and the difference accounts "The Jvahralasmar" and the Review be explained.The most important and most unique legends of JAVAHER ALASMAR is "repeating" a different story alone in quoting sources.