bahman nozhat

Mystic commentators, inspired by Imam Sadegh who said that "the language of the Qur'an is multidimensional", have considered several levels of meaning for the Qur'an and They insist that interpretation is infinite. This study by studying mystical interpretations from the beginning to the sixth century, seeks to show Following the demonstration of the high capacity of interpretive language in thematic and transcendental language and the appearance of Quranic words in two stories: “The throwing of Prophet Ibrahim in the fire and its cooling on him, and Manifestation of God on Prophet Moses in the form of fire from a tree. Authors with documentary method and content analysis, In order to answer questions such as: To what extent has interpretive language been effective in providing different readings and passing through the one-meaning system on the subject of fire? And whether the mystical commentators' perception of the symbolic concept of fire in the story of the encounter of the two prophets, despite the difference in its symbolic and symbolic meaning, has finally led to a single concept? The findings indicate that the mystic commentators, by relying on the interpretive reading in the fire of both stories, have gone beyond the conventional and conventional meanings and the one-meaning system and have reached a deeper realm of different meanings and readings and in accepting the cryptic concepts as other meanings of fire and while reviewing a period of stages of psychic cirrhosis, practical and theoretical methods and mystical authorities have been effective in the minds of the audience.

Man is by nature a lover of beauty, and the feeling of enjoying the beauty of anything or a person is the result of understanding the order and harmony in it. In aesthetic discussions, to beautify a work or phenomenon, various factors such as symmetry, balance, periodicity, proportionality, repetition, contradiction, etc. can be considered. Symmetry, as one of the most fundamental foundations of art and beauty in understanding the order between the components, plays an undeniable role in most sciences and arts. Among them, we can mention sciences and arts such as mathematics, geometry, astronomy, architecture, music, painting, carpet weaving, design, gilding, woodcarving, literature, etc. From the studies of this research, it appears that there are many similarities and differences between the two Islamic-Iranian arts of literature and architecture in terms of words and concepts. Sometimes literature uses architectural designs and patterns in creating imaginary images, and sometimes architecture uses the words and concepts of literature in creating some designs and designs of buildings and even calligraphy. .In this research, with the help of library tools and document research and data analysis, after mentioning some commonalities of Persian literature and architecture, we have studied the manifestation of literary concepts in the symmetrical patterns of the dome of Sheikh Lotf-Allah Mosque in Isfahan.

The prose of Islamic mystical meetings in the fifth century has characteristics that distinguish them from other literary prose. Features that can be investigated in both verbal and spiritual fields. Due to the fact that most of the audience of mystical gatherings were from the middle class and the common people, the need to use some rhetorical categories such as allegory, simile, symmetry, personification, and use of ironic compounds is inevitable. Meanwhile, some imagery techniques have a special place and importance in mystical works. In this article, an attempt has been made to explain and examine the rhetorical elements in the prose of the mystical preaching of the fifth century and to mention the importance of using them in the path of teaching mystical concepts, by bringing examples from prose books in the field of mystical preaching, and to discuss and examine how the Sheikhs benefit from these techniques.

The mode of expression and teaching method of great masters in pedagogical circles is often called ‘Majlis-Gooyi’. Shams Tabrizi has also paid attention to this mystical tradition in his mystical narrations and has conveyed most of the important mystical teachings and categories to his audience and students through this method. The numerous and diverse surviving versions of Shams Tabrizi's writings have somehow prevented the presentation of a revised and correct text of Shams's Discourses. Therefore, in the scientific-critical correction of this work, which was done by Movahed, there are some shortcomings in the corrected text, which sometimes caused ambiguities in the text and made it difficult for the readers to understand. In the present study, while criticizing the mentioned correction based on the versions available in the Konya Museum, the importance and validity of the old versions of the discourses have been investigated in an analytical manner and the necessity of re-correction has been explained. Among the old editions of Shams's Discourses, the third edition of Konya Museum, No. 2155, is of particular importance due to its antiquity and historical validity, the comprehensiveness and consistency of the text, and the logical sequence of Shams's words. The relative absence of additions and scribes' corrections in this version is another finding of this research. By considering this version as the basis, it is possible to provide a re-correction and uniform text of the discourses, and other old versions can be used as replacement versions according to their preference and prioritization to fix the defects and problems of the base version.

The Philosophy Program for Children or Fabak, known worldwide by the acronym (P4C) to improve children's thinking, was presented in 1962 by Lipman, who is a professor at Columbia University. With regard to the components of philosophy for the child and the three literary, intellectual, and psychological competencies, there can be found anecdotes in Persian literature in which at least one or two philosophical themes and concepts appropriate to indigenous culture have been used. Since, according to the objectives of the Philosophy Program for the Child, there must be selected anecdotes that are in line with the standards and principles of Fabak, the two books of Siyasat-Nameh written by Khajeh Nizam al-Molk Tousi and Qaboos-Nameh from Onsor al-Maali Keykavus can be a prominent example of Persian literature in this field. These two books are valuable Persian works, full of ethical concepts and educational teachings expressed in the story. By examining the stories, in line with the features of the Fabak stories, we find that most of the stories in the two books are both engaging and child-friendly in terms of processing as well as themes. In this essay, he has attempted to explain the philosophy program for the child according to the founder of the program, Lipman, and others such as Philip Kam, and to explain the characteristics of intellectual stories. Therefore, content analysis and deductive analysis have been used to do this and to explain the underlying data.

Mirzadeh Eshghi is one of the poets of the Constitutional period whose views and opinions are very important in the political and social developments of the Constitutional period. With the aim of identifying the concepts and components of love modernism, the present study intends to answer this main question: What is the pattern of modernism in Mirzadeh Eshghi's poetry collection? His openness, courage, precision, and precise analysis of the political situation of the community are very significant in awakening and stimulating national emotions. The important point is that the lack of attention to the details of modernism, the expression of the diverse themes of modernism and paradoxical thinking, and the inner conflicts of love have caused his thoughts to not be adequately and comprehensively identified; therefore, in this research, using the "Grounded Theory" strategy, without any presumptions and biased judgment, the concepts of modernization in love poems were extracted and categorized. At the end of this process, by comparing and measuring the data and concepts, the components of modernization including 61 concepts were designed and arranged in the form of 11 components. The category of "domestic policy affairs" and Social developments with 12 repetitions have the highest frequency compared to other categories.

In modern Iranian and Turkish literature, the emergence and evolution of storytelling and its varieties has followed a similar pattern from the beginning. Fictional literature in both countries has been influenced by Western literature since its inception, largely through translation of texts and literary works. The result of this impact is the formation of the various streams of storytelling, both in form and content. Orhan Kemal is one of the most prominent Turkish novelists, whose work has been translated into Persian and is one of the pioneers of rural literature. Mahmoud Dowlatabadi is also one of the most influential contemporary Iranian writers whose climate literature is evident in his works. This research is a comparative study aimed at identifying the similarities and differences in the stories of Orhan Kamal's " On Fertile Soils " and "Silhouette Vacancy " by Dowlatabadi with a descriptive-analytic method. By examining both effects, it can be concluded that Kamal and Dowlatabadi describe the evil, distress, injustice and poverty and misery existing in the rural community with meticulousness and accuracy.

Story is one of the best and most accessible ways which Qur'an uses for conveying the concepts and explaining its religious teachings. Quranic stories are considered as narrations a large proportion of which is devoted to the lives of the prophets. As character is one of the main elements of a narrative and also, since after Moses, the prophet Ibrahim is the most frequent character in Quranic stories, the present article studies how the application of an exegesis approach to the four famous theosophical interpretations of Haghayegh-ol- Tafsir, Latayef-ol-Esharat, Kashf-ol-Asrar, and Rouz-ol-Jenan can detect the formation of the symbolic character of Ibrahim. The study uses library and documentary sources and conducts a descriptive method based on content analysis. The authors have shown that the exegesis approach has been effectively used in tracing the transformation of Ibrahim from the character of a divine prophet to a symbolic figure in theosophical interpretations written between the first to the sixth century. The element of character in these interpretations becomes a dynamic and evolving factor in the narrative plot line in such a way that about the interpretation of the Quran verses related to Ibrahim, we are sometimes faced with a seeker and sometimes with a traveller on the path where his experiences in spiritual conduct are evolving in the path of progress, that is, approaching the truth. From the point of view of mystic commentators, the frequency of divine afflictions in different stages of Ibrahim's life should form a perfect model for his followers.

In children's literary works, mystical thoughts are at times presented to the audience in such a compact and attractive manner in the form of a story, which not only increase the pleasure of reading the work, but also immortalize the literary work. In these stories, intuitive concepts are written in simple language for children. If we want to choose mystical stories for children, from among children stories, or if we want to choose such stories from the perspective of a researcher, what features can be considered for children mystical stories? Is it possible to provide a general definition of mystical literature specific for children including mystical stories? The theoretical framework of this research for studying children's mystical stories is Hasheminejad's classification of adult mystical stories (the only research available in this field). In addition, in the analysis of the three fictional works, the theory provided by Matthews in Philosophy for Children program, which highlights the importance of children's stories in philosophical imagination, is also partially included. This may aid to find a way to the mystical imagination of children and its cultivation. In the present study, conducted through a descriptive-analytical approach and deductive method, first, the what and how of childlike mysticism is briefly discussed; then, a five-component definition of children's mystical literature is provided; and last, in accordance with the features of adult mystical stories, features set for children mystical stories are presented.

Paying special attention to the educational role of the aspects of war in the life makes the lifestyle a much more important subject. This qualitative study was conducted with the purpose of identifying the Islamic lifestyle components in the written memory of "Da", one of the written works in the holy defense, by applying the Grounded Theory research strategy; thus, after analyzing and comparing the qualitative data related to the subject, the Islamic lifestyle components were extracted in the form of 43 concepts and 8 main categories. According to the results, its main categories were as follows: belief and religious issues, educational issues, moral issues, motivational issues, unity and solidarity, purposefulness, rationalism, and pragmatism, that belief and religious issues had the most frequency compared to the other components in this written memory.

The study of mythological and epic works, which narrate the thoughts and ideas of the predecessors and express the history and culture of people’s lives, from the perspective of practical wisdom is a strong evidence to prove the existence of moral principles and customs in ancient Iranian society that continued after Islam. In this research, Banugoshasb-nameh poemswere studied with the aim of analyzing the position of women in practical wisdom. The library research method was used, and the approach of the paper is descriptive-analytical. The results show that Banugoshasb’s actions and behavior are consistent with the components of practical wisdom and she can be called the model of a successful woman in the culture of Iranian ethnic groups who has transmitted moral virtues in a heroic manner. From the point of view of practical wisdom in the field of personal morality, the lady is the wise, brave, chaste, believing and committed daughter of Rostam, the representative of the lady heroines who has become a model of virtue through her behavior and actions. In the field of house management and civil policy, the high position of the lady in the family represents the value of women in the original Iranian culture. Regardless of the attitude of the patriarchal society, she has an independent and militant personality whose femininity has not caused her to be weak in doing things, irresolute and incapable, compared to men. In the family, she is a righteous, brave, and responsible child who acts at father’s discretion (the house manager).

The Man naturally wants beauty and knows something beautiful that can attract his attention. This sense of pleasure from the beauty of anything or anyone comes from understanding the order and harmony in it. In the aesthetic discussions, various factors such as symmetry, balance, rotation, proportion, repetition, contradiction, etc. can be considered to beautify a work or phenomenon. Symmetry is one of the most important factors in creating beauty. Symmetry as one of the most fundamental foundations of art and beauty plays an undeniable role in the majority of arts and sciences in understanding the order between the components. These include arts and sciences such as math, geometry, astronomy, architecture, music, painting, carpet weaving, design, illumination, carving, literature, and more. Symmetry in Persian literature can be studied in three outward, semantic, and phonetic aspects, and among them simile is the widest manifestation of semantic symmetry. Farsi similes use four types of reflective, transitional, rotational, and congruity symmetries. But the reflection symmetry has a high frequency. In this essay we will attempt to examine the manifestation of symmetry in the simile by mentioning examples.

In examining epic in particular religious epics whose heroes are prophets and prominent religious figures who are connected to the source of inspiration and revelation, if not all, most are aware of the events and destiny of the characters, predict future and speak about the far and near past, narrative time gains most attention.  Based on the perspectives of the following theorists such as Rimmon Kenan, Gerald Prince, Heidegger, and in particular Gerard Genette this article aims to examine the notion of time in the two epic poems Rabi’s Alinameh the first religious epic after Islam and Sahba’s Eftekharnameh, accounted as the last religious epic, and also explore and analyze them in terms of order, duration, and frequency.  Employing descriptive analytic method together with applying comparative literature approach to these works denote that due to  employing multiple time intervals and high frequency of anticipation in relation to looking into past they lend themselves to further examinations.  The study of duration shows that speed in most parts of the stories in two works in particular in Eftekharnameh is a positive one and the study of frequency shows that Alinameh seems to proceed with lower speed in relation with Eftekharnameh since its composer uses the aspect of frequency repetitively while in Eftekharnameh the composer benefited from using the aspect of narrator more.

One of the subjects in new criticism is to investigate the structure of language in literary works.  The pattern suggested for the study of epic language, studies the characteristic of poetic language used in epic in terms of music, phonetic, diction, syntax, rhetoric, content, and theme to explore how this literary genre manifest itself in language and describes the process of epic composition.  For this reason taking Shahnameh as the yardstick for epic language and employing formalistic theories and the pattern provided by schloars Shahbazi and Malek Sabet in this regard this article seeks to study the epic language in Kushnameh.  At every level necessary parameters are defined their manifestation in the epic language are shown providing evidence to indicate the characteristics of the epic language followed by the enquiry about how successful Iranshan Abilkhayr had been  in using the epic language. Results obtained show that Abilkhayr as one of the imitators of epic language, selecting shahnameh for model had been fairly successful in employing the epic language in many instances and his work is recognized as a complete example of national epic composition after Shahnameh.

Today, "leadership" plays the most important role in advancing the goals of the organization. The success of any organization depends on having transformational leaders. On the other hand, a considerable part of the ethical and verbal teachings related to the principles of management and leadership have been written in valuable literary works. The present study, while reviewing the poems of Sharaf nameh, Eghbal nameh and Haft peakar, attempts to answer the main question: "What are the components of transformational leadership in the teachings of Ganjawi military?"This paper has been conducted in a qualitative and " Grounded Theory " strategy. In this method, without any presupposition, relevant qualitative data was collected and categorized. Then, by comparing and measuring the data and concepts, transformational leadership components were drawn up. At the end of this process, the main foundations of the theory of "Transformational Leadership from the Nezami Ganjavi Perspective" included 43 concepts in the form of 7 components.   The growth and development of organizations depends on the proper and efficient use of all resources, facilities and manpower. Undoubtedly, among the human resources of each organization, "leadership" plays the most important role. Leaders play a critical role in advancing the goals of organizations; therefore, they must have certain characteristics and skills. Leaders, with their role as messengers, are an example of a complete and understandable model for the behavior of other employees. " (Mirkamali, 1378: 178). Today "leadership" plays the most important role in advancing the goals of the organization. The success of any organization depends on having transformational leaders; on the other hand, a considerable part of the ethical and verbal teachings associated with the principles of leadership and leadership have been written in valuable literary works. The present study, while reviewing the poems of Sharaf name, Eghbal name and Haft peykar, attempts to answer the main question: "What are the components of transformational leadership in the teachings of Nezami Ganjavi?" The elders of Persian poetry and Persian literature have taught us how to live better in the light of this; in other words, many years ago, in Nezami Ganjavi poetry, modern issues are expressed in literary and yet simple language. Hakimi's Nezami Ganjavi is aware of the social and ethical issues that, with a deep look, reveal to humans a great deal about human affairs. Nezami Ganjavi has become famous for the lyrical poetry of the dominant attitude, but his detailed analysis of his works reveals another truth from the true military form for man today. The rational and wise words depict a comprehensive picture of the military; therefore, the general doctrines of the universe are global and bring a new message to man today. " (ghobadi, 1391: 57). Nowadays, looking at literature from the aesthetic point of view, it is considered superficial and simplistic. One of the neglected circles in this regard is the recreation of literary texts and the communication between literature and other sciences. In other words, literary works can be a source of inspiration, so that they can create new theories by studying and interpreting some concepts. Therefore, in this article we intend to draw up a new plan for the old texts; by reviewing the literary doctrines and creating the applied propositions, we examine the dimensions of transformational leadership in military teachings. The ultimate goal of this research is to identify transformational leadership components in Nezami Ganjavi teachings. Therefore, by studying the valuable ideas of this poet and utilizing the Persian treasury, the indices and related concepts were extracted and classified. To apply literature in other sciences; Applying literary works according to the needs of the present; Injecting spirit and vitality in the collective manpower; Establishing organizational unity and solidarity; Developing the attitude of the authorities; Reflection of speech and good behavior in all aspects of life, including.  This paper has been conducted qualitatively and with the "Strategy Data Foundation". In this method, without any presupposition, relevant qualitative data was collected and categorized. In this way, theories are extracted directly from the data. The main characteristic of the data theory of the foundation is to emphasize the careful examination of the collected data without any bias and bias. In this method, qualitative methods are used to gather information about a phenomenon, and the main question of the research is instead of defining the problem based on research literature and in the form of independent and dependent variables. " (Danayi fard, 1383: 86) In the first stage, qualitative data was extracted. In the second step, the related abbreviations were encoded. By comparing the codes, the multi-code, which refers to a common aspect, became the concept of a concept; Then, for the same items in each field, common components were defined. In the end, based on the relationship between the concepts involved, propositions were extracted.    In this paper, the abstract of the Sharaf nameh, Eghbal nameh, and Haft peakar were studied, and concepts were extracted based on examples of "management and leadership". After the identification and categorization of related concepts, the theory of "transformational leadership" was formed. In sum, the components of transformational leadership from the Ganjavi military perspective are a set of: collaborative management, motivation management, communication management, knowledge management, Participatory Management, strategic management, flexibility and executive management that leaders and rulers can take to integrate them in order to grow and empower their followers, as well as increase the efficiency and improve the performance of the organization's staff.     communication management Good art of listening - having intimate contact with all people - the right tone of speech   knowledge management Assigning Distinguished Ministers-Information and News- Considering the Role of Teaching-Inquiry for Knowledge-Not-Taking Irregular and Irrational Speech-Narratives and Tipping-Experience   strategic management Maintaining dignity and dignity - Paying attention to the role of education - Clinical - Right and accurate selection - Determination - Meritocracy - Avoidance of impolite people   Participatory Management Consultation with thinkers and elders - unity and solidarity - Avoiding pride and selfishness   flexibility Patience - controlling anger and wrath - avoiding laziness and comfort - neglecting hypocrites and flatterers - obedience   executive management Responsible for doing things - Continuous pursuit of affairs - Accurate and clever responses - Taking promises - Commitment and responsibility   motivation management Supporting new ideas and plans - Positive thinking - Anthropology - Creating spirit and hope - Confidence building - Protecting human dignity - Succeeding in the covenant - Moderation and moderation - Justice and justice   In this paper, using the data foundation theory strategy, the data related to the statistical society were extracted and classified using the coding method, related concepts and components. In the end, 43 concepts were compiled in the form of 7 components (knowledge management, participatory management, motivation management, communication management, strategic management, flexibility and executive management) by studying the issues and identifying relevant concepts.     -          Azhari, Behrooz; Farzanafard, said, A Look at the Management Elements in the Nezami Ganjavi Scenar nameh, International Management Conference and Social Sciences, March 2013. -           Amiri, Mojtaba, The Role of Literature in Management and Leadership, Management Knowledge, Quarterly Journal, No. 16, pp. 37-29, 1992. -          Pashayi, Kamran; Adelzade, Parvane, A review of the position of management in Persian literary texts, Tabriz: First edition, Mola Ali Publications, 2012. -          Servat, Mansoor, The Treasure of Wisdom in Nezami Ganjavi Works, Second Edition, Tehran: Amir Kabir Publishing, 1999. -          Danayifard, Hasan; Mahdiy, Alvani; Adel, Azar, Methodology of Qualitative Research in Management, First Printing, Tehran: The Publishing of Saffar, 2004. -          Rajayi, Farhang, Politics and the Mindfulness in Nezami Ganjavi Thought, The Quarterly of Culture, No. 10, pp. 190-179, 1371. -          Zarinkoob, Abdolhossein, Pierre Ganja in search of Nakoja Abad, Tehran: Sokhan Publication, 1372. -          Fazeli, Ghader, The Way and Rule of the Rule in Nezami Ganjavi Thought, The Journal of Political Science, University of Bagher-ol-ulum, No. Twenty, Pages 283-200, 2002. -          Ghobadi, Hosseinali; sadegi, Maryam, Nezami Ganjavi Human Messages for Concerns of Contemporary Man, Explore Persian Language and Literature, No. 25, pp. 86- 57, 1391. -          Ghanipoor, Ahmad; Mohseni, Ahma; Personality and personality element in the poetic cycle of the  Haftpeykar Nezami Ganjavi, Journal of the Encyclopedia of Literature, University of Sistan and Baluchestan, thirteenth, No. 25, pp. 116-97, 1394. -          Karimiyan, Abaas, Alexander from the myth to the date, the book of the month of history and geography, No. 149. Pages 105-99, 1389. -          Madani, Mostafa; Absalan, Mohammad, The Impact of Transitional Leadership on the Promotion of Combatum Power in a Defense Organization, Military Management Quarterly, No. 59, pp. 58-32, 1394. -          Mazloomi, Nader; Nasehifar, Vahid, The Relationship of Transformational Leadership and Creativity and Organizational Innovation in Private Insurance Companies in Iran, Research Journal of Insurance, Vol. 28, pp. 56-33, 2013. -          Mirkamali, Mohahad, Leadership and Educational Management, Tehran: Seitron Publishers, 1999. -          Nezami Ganjavi, Abu Muhammad Ibn Elias, Sharaf nameh, correcting Hassan Vahid Dastgerdi, by Saeed Hamidian, Sixth edition, Tehran: Ghatre publishing, 2013. -          Nezami Ganjavi, Abu Muhammad Ibn Elias, Eghbal nameh, correcting Hassan Vahid Dastgerdi, by Saeed Hamidian, Sixth edition, Tehran: Ghatre publishing, 2013. -          Nezami Ganjavi, Abu Mohammad ibn Elias, Haftpeykar, correcting Hassan Vahid Dastgerdi, by Saeed Hamidian, Fourteenth edition, Tehran: Ghatre publishing, 1395. -          Strauss. A & Corbin. J (1998), Basics of Qualitative research: Granded Theory procedures and Thechniques, Thousand oaks, CA: sage. -          YaGhoobi, NoorMohammad; Yazdani, Badrodin, Investigating the Relationship between Emotional Intelligence and Transformational Leadership Style, Executive Management Research Journal, Ninth Year, Pages 144-139, 2009.

Manteq al-Tayyr is one of the glories of the Islamic thought and brilliant pearls of art that have been decorated with Islamic civilization. The story of sheikh sanaan is the longest story which is haunted in Manteq al-Tayyr and includes 410 couplets. One of the main pillars of Attars poetry, from a poets point of view, it is a masterpiece of the Persian order, and is unbelievably charming, clear and delusional.  The meanings of knowledge in which the most intrinsic and aesthetic and applications of aesthetics are explored and applied; artistic applications that are sometimes written in the first glance are not envisioned and delayed because it spells with wording beauties. In the science of meanings, the first meanings are not words and phrases, but the main purpose in this science is the second meaning. The meaning of secondary meanings means the meanings that the speaker has given to his word for the sake of bringing those meanings in accordance with what is required by the means by which the speaker expresses his intentions and so called Ma fi al-zamir. In this science, words that are not used verbally in their sense are discussed. In the science of meanings, it is a statement of sentences that have no verbal symbols to guide the listener in the secondary sense, and guidance through reason, that is to say, to the circumstances and conditions of the time and place. We use sentences in secondary meanings, because we want our speech to be effective. It is effective to address the current issue (the audience, the reader, the subject, and the author himself). The story of Sheikh Sanaan and the mystical themes mentioned in this story are on the occasion of the present. The reader of Sheikh Sanaans story, in his first reading of the story, wondered what art-making was like. And what is the secret of artistic excellence in it? The mystery of the mysterious and secret hidden behind the beauty of the story of sheikh sanaan is challenging aesthetic things that are used in the science of meanings, and the words are most beautifully arrayed, but not easily understood. One of the important issues of the science of meanings is the issue of the mentioning the subject (mosnadon elaih). The study of the subject of rhetorical aspects in literary texts makes the aesthetic aspect of these works more dual. The subject is part of the sentence which constitutes the main element of the word. The reasons for rhetoric have been mentioned in order to mention the subject according to the audience. This article tries to criticize wording intention to mention the subject in the narration of Sheikh San'an, from Mantegh al-teir by Attīr. The present study is based on library studies and descriptive-analytic method. The findings are based on content analysis. The result of this research shows that the secondary motives of the subject are not limited to the same ones as those mentioned in the rhetorical books, but much more because the principles of the science of meanings written in Arabic are not exactly in accordance with Persian language; also, literary, emotional and imaginative pleasures. The poets are not limited; and even different existential reasons can be found in a sentence. The discovery of these intentions shows that the main part of the key to influencing the word of Attar depends on the construction of the sentence and the mention of the subject and its application. From the analysis of the evidence and the examples mentioned above and the second reasons for mentioning the subject in Sheikh Sanaan's narrative, it can be said that most of these abstracts are indicative of mosnadon elaih, which is due to the emphasis on the reader and the fear of the poet from the inability of readers and losing the way the words are expressed. The subject has become more binding (with conjunctions, ambiguous, subject pronouns) to make the subject more prominent and clearer. Attar has been paying attention to the 25th Secondary Thoughts of the Subject, and occasionally, the expression of multiple meanings has taken place simultaneously in one sentence. The rhetorical reasons for mentioning the subject in this narrative show that: bow and admittance with 41 and 15%, punishment of warning to the audience by 33 and 12%, the principle of mentioning the subject and the non-causal reason for its removal with 22 cases and 8% The petition with 18 and 7 percent, giving the verdict to prevent denial of 17 cases and 6 percent, the statement of exaggeration and claim with 17 and 6 percent, and writing the verdict with 14 and 6 percent of the highest frequency, were proportional with the subject and the purpose of the story. It should be noted that Attar also noted other rhetorical functions mentioned in Sheikh Sanaan's narration, including: humiliation, narration and extension of speech, annulment, surprise, claims of inclusion of judgment, precaution (weakness in the removal of symbols), alteration, and the elimination of illusion Admittance, blame and condemnation, happiness and glad tidings, adultery and obnoxiousness of the audience, consolation, passage of life, witness in the subject, reduction of judgment, distraction and perplexity, disparity and rebellion. Therefore, the secret of the mysterious and mysterious beauty of this story is the aesthetic things used in the science of meanings.      With the tools of semantics in studying "The Sheikh Sanaan Story," we understand the latent and secret purpose of the artist who acquaints us with the many possibilities in his language. It can be understood that Attar had special meanings in rhetoric. Research has tried to recognize the hidden and profound angles of Sheikh Sanaan. For example, one can look at the poet's view of the superiority of love mysticism on ascetic mysticism and neglect of name and disgrace. It is possible to examine this purpose by studying the secondary intentions of the subject in Attar's poetry and revealing the inner layers of the mystical thought of the poet.

The float words or Mofradāt is a class of words that they haven’t fix morphological labels. In other words, these words are placed between morphology and syntax. On the other hand, they are words and on the other hand, the determination of their exact meanings is depended on consideration syntactic relations and their places. So, they are morphological-syntactic categories. Therefore, they must be measured in terms of other words of the sentence to attribute to one of the syntactic categories in Persian grammar. This article –by descriptive-analytical method- tries to explore these words in Kamal al-Din Hossein Khwarizmi’s Iršād al- Morīdīn. The results of this research show that the float words of this text are: “bas / basi”, tā, čand/ čandīn, čonīn/ čonān, čo/hamço, čoon/hamčoon, če, degar/digar, ke, magar, ham, hame, and hīč. Many of these words have grammatical functions such as adverb (interrogative, cause, conditional, exceptional, uncertainty, increasing, negative and arrangement), adjective (quantity, interrogative, indefinite and exclamatory), preposition, subject, conjunction, pronoun (indefinite, interrogative, non-interrogative and numeration). Meanwhile, “ke” is the most usable float words in this text. The next clauses of it have the functions of non-interrogative pronoun, conjunction, subject, adjective, object, time and condition adverb.

Since human soul seeks excellence, he continuously hunts for answers to his questions. Therefore, he works towards tools to help him achieve a better life, create a dream world (Armanshahr) or utopia; a nowhere; his desired world. The Sufis has been more attentive to the local realities of their society, and they saw the society full of shortcomings and sought to lead their people into a desirable world by knowing the existing society and understanding its shortcomings and failures. The mystic understanding of Sanaei, Attar and Rumi of utopia is different from the perception of philosophers and scholars. In this way, scholars, poets and writers attribute some features to utopia, and although these features share some commonalities, they are different in some aspects as well. In this research, we have tried to study the main literary works of the 6th and 7th centuries through descriptive-analytical methods to, on the one hand, explore the evolution of the concept of utopia in the works of the elders of Persian mystic poetry, and on the other hand to explore the characteristics of their utopias and their differences according to the socio-political characteristics of that period.

Using new methods to analyze poems with particular language is a fundamental requirement. One of these methods is theory of "literary reading" in the process of interpretation of text, especially poetry, which was introduced by Michel Riffater, a French literary critic and professor of poetry in 20th century, in his book "Poem Semiotics". In his opinion, semiotic method helps reader in interpretation and analysis of metaphorical basis of texts, especially in poetry, and reveals hidden semantic layers for him or her. Although Riffater′s method isn′t true in all kinds of poetry especially narrative, it would be helpful in certain types of poetry, especially lyric poems, in our own literature.
Here reader travels to mental background of writer or poet through considering level of manifestation of metaphors, conventional poetry′s interpretations and beliefs, hi or her own poetry metaphors and beliefs, exploring semantic infrastructure of text and the magic of vocabulary alignments. He also finds out underlying layers of text, thereby analyzing complex and obscure text.
Because Bidel's poem is always associated with consecutive deviation from norms and systematic rules, and through accumulation of lexical and cluster combinations, surprises readers with new metaphor, interpretation of his poems can be a model for explaining poet's plan and mental coherence. This method forces reader to reflect about Bidel's poetry and find new implications of his poetry. This process advances reader mathematically and systematically, and through hypograms, he or she understands and receives final matrix of poetry. Also, by this kind of reading of Bidel sonnet, we can reach the predominant structure in most of his sonnets.

Hypogram is a picture connoisseur of poetry in minds of reader and presents central concept of poetry in colorful, widespread, strange and unfamiliar clothes. In fact, hypograms are the key issues of a poem, and poetry matrix is compiled through collecting hypograms.

Matrix is the dominant meaning of a piece of poetry and the fundamental proposition of poetry and the roots of the hypograms, which gradually develops in the reading of poetry in the mind of  audience, but practically does not exist in poetry and produces poetry hypograms . Matrix exists as an inanimate soul in semantic context of poetry and shows itself behind all the metaphors and poetic images, leading to unity and integrity of poetry.
 The process of Riffater′s interpretation can be summarized as follows: 1. reading text for regular reception; 2. highlighting elements that look unusual and preventing a conventional interpretation; 3. discovering hypograms or unclear parts in texts; and, 4. finding a matrix of hypograms that is a sentence or word and can produce hypograms and text.
By reflecting on matrix of sonnet and finding hypograms, one can conclude that all verses serve a single basis and inner meaning. With discovery of various types of hypograms, one can find a correlation between words of sonnet and unique message of poet, and it helps in interpretation of other similar poetries. In this study, for the first time, we have applied theory of Riffater in understanding Bidel Dehlavi poetry. In the process of interpreting a sonnet of Bidel, we reached hypograms such as distress, tears in the time of dawn, retreat, apologies, love and moving and understanding inner of human, all of which had a mystical meaning and thus we arrived at the matrix of "excellence and reaching God." This matrix is seen in the background of most of Bidel's sonnets.
Investigating resurrection of vocabularies in Bidel's poem would remove stain of failure from Persian language. Combining parts of a sonnet showed perfect power of Persian language and ability of Bidel in combining words. In the end, we must say that in interpretation of Persian poetry, which is an unfamiliar space, this method can be used. But, still remains a big space for such studies concerning adapting theory of Riffater to other Persian poems. It is hoped that we have taken a step in this direction.

In the present article the attempt is made to consider the relationship between three terms of "aftab", "khorshid" and "shams" (all three mean "sun") in Divan Shams based on mystical motifs. Jalāl al-Din Rūmi uses these terms in two ways. First, he uses them for illustration. Second, with these words, he describes the character of Shams Tabrizi. For illustration, Rūmi, like other poets, points to the term "aftab". He is aware of the mythological and religious background of the words "khorshid" and "aftab", so for describing the character of Shams Tabrizi, first, he combines these two words with the word "shams" and then converts the word "shams" from sign to word by hermeneutic interpretation. In this way, he can record two terms "aftab", "khorshid" as mystical motifs. "Shams" is identical with "khorshid", and thus all the mythological and mystical features of "khorshid" appear in "shams". By using descriptive-analytical method, the present study has concluded that Rumi has dealt with worship of Shams Tabrizi and regards him as the god of mythology and searches for "self" in the process of individuality by annihilation in him. All of this process can be interpreted by Jung's psychology. According to this interpretation, Shams Tabrizi is a means to reach God.

Love has been the most important topic in mystical literature whose conceptual framework has gone far beyond frameworks of the existing word to well above the world of senses, and the most exalted ideas of Islamic philosophers and mystics have materialized themselves in it. There are three major approaches (i.e., philosophical, mystical and the one between the two) that have applied their whole spectrum of imagination and thinking to define and describe the concepts of love. "Ábhar-olashegin" of Roozbahan Baghli and "Mashariq-ol Anvar-alqoloob" of Ibn al-Dabbagh Cyrene, which have been composed in two distinct ideological and geographical contexts, are outstanding examples of mystical and philosophical spectrums. Through explaining and analyzing the issue of divine love in these two works, we demonstrate that Islamic scholars and mystics have defined the nature of such love through establishing certain phrases and expressions and thereby have enriched mystical language and concepts through the widespread application of such specific and technical phrases and terms

The writing of mystical texts in Persian literature started from the second half of the fifth century. Although a good deal of this kind of interpretation of Quranic verses and sayings come sporadically, but, in the meantime, the first mystical interpretation of Quranic verses, and prophetic sayings on Persian mystical literature are not well known. According to the documents which had been handed down to us, it seems from the sixth century that traditional Persian interpretations of some philosophers and mystics have grown substantially due to their mystical worldview and with an emphasis on Quranic verses that prophetic traditions have attempted to interpret them. Among the rare samples in this area which are available to us are two treatises on the interpretation of verses and hadiths that have been written separately and independently and are presented in the writings of Salim Agha and Süleymaniye Library. One of these treatises was corrected by Forouzanfar under the title of "Interpretation of Sura Muhammad and al-Fatah" as a single manuscript, but the other treatise regarding the translation and interpretation of hadiths has still remain unknown. This paper analyzes the formation and historical development of Persian mystical interpretations of the Quran and sayings of the Prophet's mystical interpretation and describes one of the oldest examples that we have discussed.

Maāref of Bahâ-e Walad corrected and published the scientific and critical by Badi''o-zzaman Foruzanfar''s efforts to base on four manuscripts for the first time in 1333 . Editor tried to correct components of three of Maāref into a single narrative¡ But he did not have the opportunity to identify the version of the complete and valid of Maāref For this reason his printed version dose not compare completely with other versions valid which has recently been identified. The current edition of this book have not been edited fully respecting the principles. On the other hand some shortcomings in the process of revision¡ correction and editing the text style that caused an ambiguity in the text. For this reason¡ it is difficult to read and understand this great work. In this research¡ in addition to critique and review of the manuscripts of Maāref¡ the first manuscripts of the applied Foruzanfar are fully introduced¡ then some of the defects of this correction will be expressed by reference to the old version of Ayasophia and the copy of the library of the Konya.

By analyzing the writer’s expression style, one can understand the character, expression ability and the structure governing the literary work. Thus, understanding the expression style of the writer is an introduction to his/her particular aesthetics. Fih-i Ma Fih is the most beautiful work among the prose texts in Persian literature ruled by order and unity in which the maturity of Molavi’s expression style is evident. This study describes the ideas of researchers about Fih-i Ma Fih and analyzes Molavi’s expression style and its esthetic aspects.