jalil tajlil

Mystical literature is one of the categories that occupies a large part of Persian literature. One of the authentic and unique sources of Islamic mysticism is the Holy Quran, on which mystics have always tried to build all the stages and houses of behavior. One of the important points in mystical texts is the special attention of mystics to the representation and martyrdom of the verses of the Holy Quran for greater effectiveness of the word. Mursad al-Abad is his masterpiece; Because in terms of prose, it is one of the most beautiful and inspiring mystical writings. This work is so important and wide-ranging that mystics after Najm Razi, including Molavi and Hafez, are all influenced by it in some way. Najm Razi has used a lot of verses and hadiths in his discussions in Mursad al-Abad. For this purpose, this article intends to provide a relatively comprehensive understanding of the patterns and methods of using verses by reviewing the literature related to the use of verses in literary texts.In this regard, while presenting a systematic and objective methodological framework, an attempt is made to explain the quantity and quality of the application of the verses of the Qur'an in Mursad al-Abad. In other words, the main question of this research is based on the axis that Najm al-Din Razi used Quranic verses in his work to what extent? Also, how was the quality and method of using the verses?

This article uses quantitative and qualitative content analysis. For this purpose, a comparative model for the typology of the use of verses in interpretive prose texts is presented. Then, based on this model, the extent to which these types of applications are used in the studied texts is measured. Content analysis, like other empirical techniques of measurement in the social sciences, has a research design that should guide the research. The research design in a content analysis, after the general stages of a research - which includes defining the concepts, purpose and problem of the research - includes the following:Definition of relevant content Operational definition of concepts Writing coding instructions Statistical society

Najm al-Din Razi has mentioned Quranic verses in total 842 times in Mursad al-Abad. Of which 520 cases are propositional testimony, 41 cases are lexical testimony, 215 cases are reverse interpretation of esoteric ijtihad and 52 cases are direct interpretation of esoteric ijtihad. In this work, 89 surahs of the Quran are mentioned by Najmuddin Razi. Surah Baqarah with 78 cases, Araaf with 53 cases, Anam with 39 cases, and Aal Imran with 30 cases have the most references, respectively.The main use of these verses is in a rhetorical way, and the high frequency of this use can be a reason for the nobility and humanity of the author of the work with divine verses, a way that is mainly used to embellish words, emphasize and confirm, and even to defend mystical opinions and thoughts. . Najm al-Din Razi has 561 cases of rhetorical use of verses in Mursad al-Abad, the majority of these uses (i.e. 520 cases) is the reference of a complete statement of verses or even the entire noble verse, and there are only 41 cases of verbal reference in the work, which is It includes a small contribution to the propositional statement.Propositional attestations are done in two ways: lexical attestation in words and meaning. In the use of lexical attestation, one or two words from the verses of the Holy Quran are used in the text, which are sometimes so mixed with the text that unfamiliarity with the word of revelation does not recognize the presence of the Qur'an. Sometimes the presence of these one or two words is evident next to the writer's words, but it is present only for the purpose of embellishing the words or completing the content and in the form of an additional or descriptive composition.In the application of propositional attestation, the amount of attestation of the verses of the Holy Quran is beyond one or two words and includes a sentence of a verse or the whole of it. This type of attestation is also used in two methods of guaranteeing and solving, which is used in the method of guaranteeing the same Qur'anic phrase or with minimal changes, and in the method of solving the appearance of Qur'anic phrases, it is adopted and used according to the content of the speech (Nil Saz, 1392: 7). This use is very common in Mursad Abad. Najm al-Din Razi in Mursada al-Abad, during various discussions, uses verses that have a direct content connection, and in some cases, after the verse, a phrase equivalent to the Persian translation of the verse is used. Sometimes the use of lexical attestation during speech is in an indirect way in connection with the text and only with implicit intentions, such as blessing and blessing, embellishment of words and even expressing the nobleness of the verses of the Holy Qur'an.Najmuddin Razi in his book Mursad al-Abad, along with the rhetorical and martyrdom use of the Quran, has also discussed the interpretation and explanation of some verses during his discussion. This presentation of interpretation is sometimes done in a direct way and sometimes the author's goal and intention was not to provide the interpretation, but his words can be an explanation and commentary for a section or key words of the verses of the Qur'an. By analyzing this text, 4 methods of interpretation based on the theoretical model of the research are observed. They include: Quranic ijtihad, narrative ijtihad, literary ijtihad and esoteric ijtihad.The number of verses interpreted in a direct way in Mursad al-Abad (64 cases out of 842 cases) indicates that the main goal of the author is not to provide mystical interpretations of the verses of the Holy Quran. The traces of ijtihad can be seen in his interpretation method, and the author intended to provide an interpretation everywhere, often by insisting on mystical intuition and discovery, which is the main source of the method of esoteric ijtihad, and presented his interpretation in 52 cases. And in a few cases, by referring to other verses of the Holy Qur'an and Prophetic hadiths, he has presented a short interpretation of the Qur'an in the manner of Qur'anic ijtihad in 1 case and narrative ijtihad in 5 cases. Also, in 6 cases, he has provided ijtihad interpretation based on literary topics.In 217 cases of the application of the verses of the Holy Quran, Najmuddin Razi's words can have an interpretative function, and in 215 cases, it is an indirect or reverse interpretation of ijtihad, and only 2 cases are ijtihad with narrative sources and literary discussions.

What can be understood from the text of Najmuddin Razi is that in most cases he does not intend to interpret the words of revelation, but his method when presenting the interpretation is such that at the beginning of some chapters, the first verse is mentioned and the narration of the Prophet (PBUH) is followed by the explanation and interpretation. The verse is interpreted in various ways, which of course is mostly esoteric ijtihad (52 cases). The use of indirect interpretation is found frequently in Mursad al-Abad, about (215) examples were found that the author's purpose is not to express the interpretation, but his words can have an interpretive function and it is in the form of an esoteric ijtihad interpretation. In the presentation of esoteric ijtihad interpretations, he has acted in the style of Qushiriyah's treatise, which first mentions the verse and then the narration of the Prophet (pbuh), but he has not used the sayings of the sages of mysticism like Qushiriyah. In some cases, other methods of interpretation such as Qur'anic ijtihadi (1 case), narrative (5 cases) and literary (6 cases) can also be seen, and pure esoteric interpretation is rarely seen in his book, and this in itself shows the accuracy and caution of Najmuddin Razi in his statement. It is a mystical interpretation. Sometimes in his presentation style, a kind of combination of narrative, Quranic and ijtihad interpretation methods can be seen. Also, in the review of his esoteric ijtihad interpretations, normative interpretations have been presented.

Irfan is based on divine providence in the first level and in the next level based on knowledge, love, self-cultivation, solitude, remembrance, fasting, purity, hearing, pure submission to the complete sheikh and negation of conscience and satisfaction. Najm al-Din Kobri, a great mystic of the 6th century and the beginning of the 7th century, who is known by his eternal students. It has great ideas that are still unknown. The necessity of this research occurs because many of the thoughts of this sheikh, who has remained abandoned, have a different wording from other mystics. This research, using the descriptive-analytical method and the use of library and documentary studies, has investigated the zikr and its related issues in the works of Najmuddin Kobari. In addition to dhikr, we discuss controversial topics such as the great name, the prohibition or non-possession of names, and the place of the attributes of divine beauty and glory in the conduct of this Sheikh Wali Tarash. Of course, wider research is needed to resolve the ambiguities and mysteries of Sheikh Kabri's thought.

One of the main problems for researchers in studying the lives of elders is the lack of accurate writing of events or the custom and courtesy of historical monuments. He is one of the great thinkers of mysticism who has very brief and great works in the history of mysticism and is mostly known by the influential students in mysticism who are attributed to him. And the status of the sheikh in the history of literature is still in a state of ambiguity. And the historical monuments that have been named after him are few and their contents are sometimes contradictory and are not free from problems. Therefore, in this research, which has been done in a descriptive-analytical method based on library and documentary sources, an attempt has been made to open aspects of the life of the sheikh who is very famous and whose fame has prevented accurate research about him and the contents of historical books and memoirs. Is seen to be very scattered and does not have the comprehensiveness of the present article. The results of this article contain material that has not been mentioned in any literary history book.

Mystical and Seleucid concepts have many commonalities and differences between different dynasties. The specific type of thought and view of mystics on knowledge, the characteristics of the sheikh, the attributes of the disciple, the conditions of solitude, its mention and importance, observation and hearing have caused the emergence of various dynasties. This study has compared the above topics in the works of Najmuddin Kobra and Najmuddin Razi in order to understand the depth of thought of the founder of Kabruyeh.

This research has been done by descriptive-analytical method and using library and documentary studies. Al-Din is a secret.

Najmuddin Kobra"s views are considered to be very concise and simple in spite of their very detailed works. Najmuddin Kobra"s thought has not been paid much attention and Najm Kobra"s works have considerable insight that has been hidden.

What Najmuddin Kobra expresses in mystical and Seleucid discussions is scattered and by putting it together, we can realize the novelty and depth of Najmuddin Kobra"s thought and Najmuddin Razi has many similarities with Najm Kobra, but where Monastic issues arise or in controversial issues beyond the public understanding, Najm Razi is not mentioned and his thought is simplified.

After the Quran, among Islamic texts, Nahj al-Balaghah has the highest degree of cogency, fluency, certainty, and accuracy. That is why Islamic scholars, based on the prophetic hadith "Truth is with Ali and Ali is with Truth" mention Nahj al-Balaghah as the brother of the Qur'an. Therefore, it is the most authoritative religious source after the Qur'an, which is entirely related to it. Nahj al-Balaghah has explained many aspects of the Quran. The present article deals with the influence of Nahj al-Balaghah's wisdom on Persian literature based on wisdom 139. The authors will answer the question that, is the Quran the source of the wisdom of Nahj al-Balaghah? To what extent Nahj al-Balaghah's wisdom has influenced Persian literature? It is evident that Persian manuscripts have been affected by the revelation and, consequently, the words of Amir al-Mu'minin Ali (AS) in various ways. This research seeks to find the Quranic root of wisdom and the effect of their lofty meanings in Persian literature. In this article, the wisdom 139 of Nahj al-Balaghah has been studied based on the meaning of words, the Quranic root of wisdom, and its effect on Persian literature. Scholars believe that Nahj al-Balaghah is the interpretation of the Qur'an; the subject of this article is to find the divine sources of the words of Amir al-Mu'minin Ali (AS) and indicate its reflection in Iranian literary works.

Roghaiyeh sadraie*** Nahj al-Balaghah, as one of the reliable sources that can be cited, has been called "Akho Al-Quran" (brother of the Quran). This book has been compiled by Sayyid Razi from the poets and jurists of the fourth century. Many truths of the Holy Quran have been described in this book.The present article uses the wisdom of 142 to examine the extent of the effect of short words of Nahj al-Balaghah in Persian literature and seeks to prove the deep and close relationship between the teachings of Nahj al-Balaghah and the Holy Quran and the impact of these teachings on Persian literature.In this article, the answers to the following questions are analyzed by descriptive method and by following the content of one of the acronyms. Is the source of the wisdom of Nahj al-Balaghah the divine knowledge of the Holy Quran? To what extent has the moral and divine knowledge of Nahj al-Balaghah dominated the Iranian literature?Obviously, the works of Persian literature have been influenced in various ways, including adaptations, allusions, inspirations, etc. from the source of revelation and, consequently, from the words of the Amir al-Mo'menin. In this article, the wisdom No. 139 of Nahj al-Balaghah has been pondered and revised with regard to the roots of words and the Quranic sources and its effect on Persian literature has been discussed. Scholars believe that Nahj al-Balaghah is the interpretation of the Qur'an. The subject of this article is to find the divine sources of the words of the Amir al-Mo'menin, and to show its reflection in Iranian literary works.

The most crucial mission of human-saving schools is the felicity of human beings. The teachings of the ahl al-bayt (AS) and Nahj al-Balaghah schools have been the path to prosperity during different periods and created a god connection among poets, writers, and their works. In this regard, Gulistan Saadi has a mysterious connection with Nahj al-Balaghah. The style of expression and eloquence of Saadi's words in Gulistan is based on Nahj al-Balaghah. Besides structural similarity in the rhymes, the moral components of this book have been adapted from Nahj al-Balaghah in three ways. Sometimes interpretations and sentences directly from Nahj al-Balaghah guarantee Saadi's words in Gulistan, sometimes the common themes and moral message of these two works from similar linguistic, expressive and visual approaches persuade the reader about the Saadi's usage of Nahj al-Balaghah. In addition to these cases, the moral phrases of Gulistan are sometimes similar to Nahj al-Balaghah, which highlighted the verbal and spiritual arrangement of Gulistan. This article has analyzed the moral examples of Gulistan -which has verbal, semantic, and stylistic similarities with Nahj al-Balaghah -in a descriptive-analytical method and has indicated Saadi's benefit from this eternal source.

Young poets are less familiar with classical Iranian culture and literature. The lack of knowledge of some of the young poets about the great cultural and literary heritage of our past has made their poems less and less enlightened. Unfortunately, they do not know that the prominent contemporary poets such as Nima, Akhavan and Shafi"i Kadkadi reached a degree of importance and prestige before they became familiar with Iranian classical poetry, culture, and literature and they read and understood them as well. Because of the importance of the subject, we studied the works by Qeysar Aminpour (1338 - 1338) to show the representation of classical Iranian culture and literature on his poems. Qeysar Aminpour was a PhD graduate in Persian language and literature and a professor at the University of Tehran, and worked in the fields of poetry and literary prose, as well as in the field of literary research. The research method of this article is library-based, and the basic questions are: 1. Has Qeysar Aminpour made use of classical culture and literature and the heritage of our past in his poems? 2. How has this influence from the classical Iranian literature shown itself in Aminpour"s poems? 3. Which period or literary style was Qeysar Aminpour most interested in and made use of? In this research, we studied his poems word for word and examined the various influences in terms of content, image, and showed the composition, interpretation of classical Iranian culture and literature.

Young poets are less familiar with classical Iranian culture and literature. The lack of knowledge of some of the young poets about the great cultural and literary heritage of our past has made their poems less and less enlightened. Unfortunately, they do not know that the prominent contemporary poets such as Nima, Akhavan and Shafi"i Kadkadi reached a degree of importance and prestige before they became familiar with Iranian classical poetry, culture, and literature and they read and understood them as well. Because of the importance of the subject, we studied the works by Qeysar Aminpour (1338 - 1338) to show the representation of classical Iranian culture and literature on his poems. Qeysar Aminpour was a PhD graduate in Persian language and literature and a professor at the University of Tehran, and worked in the fields of poetry and literary prose, as well as in the field of literary research. The research method of this article is library-based, and the basic questions are: 1. Has Qeysar Aminpour made use of classical culture and literature and the heritage of our past in his poems? 2. How has this influence from the classical Iranian literature shown itself in Aminpour"s poems? 3. Which period or literary style was Qeysar Aminpour most interested in and made use of? In this research, we studied his poems word for word and examined the various influences in terms of content, image, and showed the composition, interpretation of classical Iranian culture and literature.

In this paper, we first gather the contents of the library through the views of Islamic and non-Islamic philosophers and scholars on death. Then, by analyzing the content and comparing these theories with the Qur'an and the traditions, it is revealed that the fear of death causes human tendency to immortality. Therefore, people's responses to death vary depending on whether or not they believe in life after death. The greater the awareness of death, the less fear of death. This desire reflects the eternal reality of man and shows that there is an eternal and immortal life in the creation world. The scriptures, and above all the Quran, the traditions of the Ascension, the works of philosophers and mystics, poets and writers, each expressing this immortality in Islamic and non-Islamic texts. Death is an existential affair and transfer from one world to another. The disappearance of the fear of death does not mean that this fear will never exist. This fear, if temperate, guarantees one's health and avoids the dangers they face on a daily basis. According to philosophers and scientists, reforming attitudes toward death and reducing worldly attachments greatly reduces the fear of death. The acceptance of immortality and the posthumous worlds by Western and Islamic scholars and the inspiration for the Qur'an has largely solved the fear of death problem, helping to refine human attitudes about death.

Although the literature of the Constitutionalist Period has refurbished the content, form, and template of Persian poetry, it is indebted to its past. Since the revolutionary and zealous nature of the poetry of this period has, above all, necessitated the augmentation of collective and national convergence and stimulation of Iranians' sense of patriotism and alienation, the epic qualities - both in form and in content - and the motivational capacities of Ferdowsi's Shahnameh, are one of the best grounds to accomplish these ideal objectives.Utilizing a descriptive-analytical method and the theory of intertextuality, the present study aims to scrutinize the impression of two great poets in the Constitution Period i.e. Adib-al-Mamalik Farahani and Farrokhi Yazdi from Ferdowsi's Shahnameh. It also analyzes the existing relationships between their poems in various content components (using Shahnametic symbols, parallelizing, and historical simulations), and form (language, rhetorical images, and musical components). In accordance with the results of the study, this effect was not a mere imitation, and these two poets have established newfangled patterns, particularly in terms of the transformation of characters, parallelism, and historical simulation. Furthermore, since these two poets have been under the influence of Shahnameh's content and form, the intertextual relationship of their poems with Shahnameh is of a strong intertextuality.

Mohammad Taghi Ali Abadi Mazandarani (born 1198 AH. Ali Abad Ghaemshahr, deceased 1256 AH. Tehran, Tehran). He is also the owner of the court and is famous for "Malalai" and "Aqa"; the owner of the court of the poets and Rijal Fadel of the court of Fath Ali Shah He also had the office of his clerk. He wrote the short and useful history in the description of Fath Ali Shah's ancestors and the ancestors of the time, "Muluk al-khalk" or "Treasury of Khaghani", and "The Divan of the Poems" became famous. Mzndrani Ghazal, Qasī, and Samnahni is a self-examining and "Sahib" of his penance. He is a moderator of poetry in the form of the poetry of nature and moral values It is never Frvngzardh and Rumi, a mystical ideas and beliefs is presented. The presentation of thoughts in the poems of Sahebdivan is somewhat predefined in the modeling of the core of the mystical beliefs; the emergence of ideas, even in the form of invisible strings, appears in his court, especially in the form of his masculine forms. Among them, the subject of the world and the examples of the events The old, love, creation and creation of the world and man are in the poems of the owner of the special court, which is the subject of this essay. This is due to his particular way of expressing the ideas of the belief and the theological, which has the power of his literary artist. The emergence is the focus of this critique. This essay is based on the critique and poetry analysis of library resources.

Qá'im Maqam Farahani’s Monsha’at has been considered as follower of prose style in Sadi's Golestan. Monsha’at is a collection of letters, introductions, monographs and other texts that he has written to politicians of Qajar era to show his agreement or disagreement with them ,which due to its eloquent and proper prose style is considered as a great prose sample of of Qajar era, has been paid attention by critics and experts. Mostly , Experts has paid attention to the rhetorical aspects of Monsha’at such as pleasant rhyme and short sentences and have compared these aspects with prose style of Golestan, but the extent and manner of affidavit in both works that shows other facts about the influence of prose style in Golestan onQá'im Maqam’s prose style has not been considered yet. Affidavit that is considered as mentioning a verse of Quran, hadith, or a verse of other poems as a confirmation of writer or poet’s idea- in Monsha’at prose –in comparison with prose style of Golestan-has some differences and similarities. Each of these differences and similarities like criteria shows the level of influence that Monsha’at had taken from Golestan. In this paper, the differences and similarities are examined deeply and eventually it is determined that the how close or far the prose style in Monsha’at is to prose style in Golestan.

An analytic Study through the Divan-e- Salman-e- Saveji reveals the fact that in love mysticism, he is greetely influenced by the distinguished figures such as Ibn-e- Arabi, Moulavi and Hafez. Going through his poems, the presence of mysticism in various forms is vividly understood. Like his sonnets, the odes, written to give his compliments to those who have been admired by him however, is full of mystical lessons. Beauties and affections have been so highlited in Salman’s poems that they can be valued the same as masterpices left by Hafez and Sa’di. Salman is one of the followers of pantheism and illumination. His poems are characterized to be against hypocritical asceticism, but in favor of roguishness. Love and pantheism have been known to be the main themes of his poems and the core of his allusions. From his joyful point of view, the reality of life can be found in true love. In the appraisal sonnets and odes, a mixture of romantic deep feelings and a mystical look upon the universe, forms Salman’s attitude and life style. From this aspect, Salman has inherited his ancestors’ mystical tradition and pantheism.

Though Hemam Tabrizi is known to be the follower of Sa’di and even his own student, and the beloved introduced Motehalli in his words castle a sample of earthly beloved, through reflection over his poetry, there is a bas relief of the arrays of his mystical teachings that are mostly written in an encrypted and condensed and metaphoric language found in the delicately texture and underground layers of his words. That is why it is endeavored to study the secondary mystical concepts that the poet has drawn up via the elements of the beloved face out of imagination and later the extensive mystical meanings is commented out of a few verses in his divan.

Perfect Man, all human values to match his personal growth. The first person who coined the term perfect man in mysticism, Ibn Arabic, from the sixth century mystics. He Azizuddin Nasafî, in the seventh century, is the first author of a book called “perfect parachute” they wrote. This paper presents a comparative study of the human figure with respect to Nasafî’s sermon is righteous and works. The perfect man is one of the important terms in mysticism, have full knowledge of the features and attributes of man he is. This article seeks to examine the human face complete with comparative analysis method, Nasafî’s in the works and righteous sermon Nhj¬Alblaghh in behavioral characteristics: divine, personal, social and statistical charts will be implemented. It showed in the sermon righteous and perfect human face Nasafî shown very good.

Vahshi bafqhi, Bafghi proud and grown in the presence of the Safavid kings in power is realized. Death of the founder of the dynasty, namely Shah Ismail Safavi, with his birth in 930 AD. Reddit happened. Such research could certainly some ambiguity about why "Chndgzarh" Death of Wild overcome. In other words, why and how to look death in the wild, the dead hung in the balance and caused to be made a statement about the death of the Wild. It appears that the study of the "how" and "why", according to some of the poems have been neglected or wild relations. This paper is trying to clear the way, why and how the different reports Vhshybafqy death is at hand, check, reminding some points neglected.

Shahnameh the invaluable national epic of Iran especially in its mythic and heroic sections contain stories with in depth meanings. One of the useful areas of research is to analyze and criticize Shahnameh’s characters each of whom can each represent today’s man. The analysis and criticism of their deeds and behaviors throughout the stories in a way portray the dilemmas and problems that today’s man is grappled with everyday. The present article aims to analyze and criticize border line personality disorder in Sudabeh, Syavashe’s stepmother and KayKavus’s wife. At first it is necessary to give and introduction regarding personality and its disorder and characteristics of border line personality, and then Sudabeh’s qualities and her deeds are checked against those with personality disorder. Of the criteria for diagnosis of border line personality disorder mentioned in DSM-IV book Sudabeh’s character corresponds with five characteristics such as reckless attempts to avoid abandonment real or imaginary, anxiety, actions aimed at threatening, repeated self-mutilation, intense and unstable relationships, and vengeance. Apart from these attributes, traits such as telling lies, wile and guile, insult, and wickedness are clearly seen in her behavior all in search of a change taken place in her self portrait.

Imagery and image creation is one of the techniques to avoid the clichéd and ordinary language and enter the realm of ambiguous literary language. Homam as a great Persian poet, utilizing artistic imagination and colorful imagery, has managed to express several referents in a single sign and create a novel poetic sphere. Profound studies of such examples of imagery familiarize us with some artistic values and rhetorical beauties. In this study, using “expressive” means, we have measured the quality and quantity of Homam Tabrizi’s image creation in Masnavi-e-Sohbatnameh, pictured by the beloved’s face, and analyzed his imagery devices.

Bahr al- Ferasat book is one of the valuable and unknown literary works of Obeid Allah KhishkiCheshti whom is one of the Persian Arifs and Language writers from Indian subcontinent   in eleventh Century of Hijri. This book is one of his prose literary works which explains and interpret poems of KhajehShirazi .The manuscript of this work is edited by the writer of this article thus with the perusals done on this manuscript, we tried to inspect the advantages and disadvantages of that, so this investigation is aimed to inspect in content Criticism way with this aim the first privileges and beauties with showing evidence from the text of the book, mentioned and then defects that. In all things wherever is necessary we explained other details existed in Divan of Hafiz.

Rays of miraculous eloquence of the holy Quran, a book which is the unique example and the majestic model of eloquence, is reflected in the holy prophet’s words and later on has manifested itself in Imam Ali’s Nahj al-Balagha. The present essay reports an itinerary of stream of eloquence in that great, celebrated book.

Persian prose as a frame to express thought has undergone different periods during the 1000 years of its history and experienced various spiritual and verbal aspects. One of the most charming types of Persian prose is Gnostic writings. If we separate the mysticism related to narrative prose from fictional works, we will face several items such as letters, lectures, discussions, educational types, short notes, religious prose, advising notes, itinerary, biographies, reports, article, etc. in Gnostic non-narrative prose field. The information that is presented on these types in books related to Persian prose analysis is limited. Therefore, in this article it is tried to present some information about non-narrative prose by means of verified and valuable reference, clarify the realm of Gnostic non-narrative prose, and introduce famous figures and their main works.

Nooredin Mohammad Zuhuri Torshizi was born in Jomand Torshiz village which is a region of Khorasan in about 944. And after growing up and acquiring virtues. He Learned poetry art when he was young and then he went to darolebadeh in Yazd and then he had companionship with Wahshi Bafghi. After a while he went to Shiraz, and there he was occopied writing by darvish Hosain. Then after seven years of his companionship with Darvish Hosain in 988. he imagreated to indea. First he met Moulana malek Ghomi in ahmadnegar. In this city nezamshahiyan such as Morteza Nezamshah and borhan Nezamshah became his master and supporter. And assisted him with ability of poetry and creation of art and didactic works.And then after fifteen years residence in Ahmadnegar Zuhuri Torshizi followed Malek Ghomi to bijapur. He was supported by Ebrahim Adelshah. At this time he achived a poet Laureate.About twenty years zuhuri Torshizi had the kindness and boon of Ebrahim Adelshah. He wrote the majer part of his literary and didactic works in bijapur.

Persian poetry and literature has a very close connection with our Iranian culture and national identity. This is not unrelated to say Persian literary is historical token of our nation because we learn the historical data of our territory through of persian poetry and prose, especially Ferdosi's famous reflect, Shahname. One of the cases that help us to find our identity is awareness of the relationship of our ancestors with others. Although the identity is specific matter for an individual or a community but obviously it can grow and develop over time and for have more development it is necessary to have relationship with others. This study while tries to define identity and national identity, it is specified to the last contact between the two country, Iran and Rome. It is divided to three sections: the classification of relationship to hostile, friendly and medieval (sometimes friendly, sometimes hostile) and the relationship between the countries. This article introduced the relationships between two countries as medieval.

Since the attractiveness of an artwork roots in its structural strength, and since it can, depending on its linguistic, expressive and aesthetic usage, make an artwork outstanding to the rate that being considered, socially, as a literary word; taking the alignment of the poem and meter in Khaghani word, we are going to analyze his poetry for the type of his linguistic and expressive usage. For he is an inimitable poetic feature in Persian Literature. Techniques of a poetic language, allegories of a poetic expression, specific use of grammar and syntax, new semantic compositions, lexical innovation, the importance of language in verse, and the objective of his works, Creation, are all the things that indicate the significance of the matter.