جستجوی مقالات مرتبط با کلیدواژه « the letters » در نشریات گروه « ادبیات و زبان ها »

Paying attention to the alphabet letters for the arrangement of the date material and syntactical calculations has been considered and used since a long time. Using the alphabet letters to reflect the material of history requires special artistry and mastery. One of the poets with good taste who has commented on it in his valuable divan is Mirza Sayyed Yahya Madras, devoted to Fadai Yazdi (1282 AH), one of the poets of the return period. The purpose of writing this article is to get familiar with the history of the subject of history, then to calculate it in two formats of pieces and quatrains by citing examples of it in the Fadaei Yazdi’s Diwan. This research was done analytically and with library tools, and the scope of its study was in the form of Qat’e of an authentic manuscript in the handwriting of the poet in the personal library of Seyed Yahya Modaresi Vamegh, and in the form of Robaei from an authentic manuscript in the library of Ayatollah Marashi. Fadaei Yazdi, in his poem history words, mentioned the history in meaningful sentences and words, and used it to express issues such as birth, construction, book authoring, memory, and death of people. The death of people, especially the death of scholars and after that the birth of people has a high frequency. Out of a total of 88 pieces, in 32 pieces, he considered bringing the material of history, and its use in the form of quatrains is small.

One of the methods of examining poems and measuring them in the languages of the world is rhyme, which is often studied alongside the science of prosody and sometimes as an independent science. So that some people return the Arab understanding of rhyme to the period before Islam, and attribute the establishment of the science of rhyme to one of the poets of the Age of Ignorance, namely Mohalhal. In this research, analytical-descriptive method based on library tools has been used. Our primary goal in the present research was to show the difference and alignment between the letters and rhyming movements of Arabic and Dari languages. The findings of this research indicate that the comparison of rhyming letters and movements in Arabic and Dari languages is a sign that there are differences in the number and divisions of the rhyming letters of these languages. The comparison of such matters will be a good step in the direction of strengthening the grammar of Arabic and Dari languages. The main question that has been addressed is how to use and the difference in the number of letters and rhyming movements in Dari and Arabic.

Rhyme: It is the last word of the verse that needs to be repeated, or the last moving letter in the verse, after which there is a stationary letter, or the letter on which the ode is based, among poets, they say the last word of the poem.
The founder of Mohlhal science is Ebn Rabi'ah. Rhyme is something that happens at the end.

Rhyme is considered as the basic part of poems, in such a way that neglecting it causes disturbances in the understanding of poetic texts. First, the science of rhyme was established and compiled in Arabic language and for Arabic poetry, the terms of this science are all adapted from Arabic culture and language. The science of rhyme came from the Arabic language to the Persian language and there have been acquisitions in it. In this research, we will seek answers to these questions:
A) What are the similarities and differences between the rhyming letters in Dari and Arabic?
B) Is the definition and use of rhyming movements in Arabic and Dari Persian the same or are there differences?

This research has been done with analytical-descriptive method and library tools. The differences and similarities between letters and rhyming movements in Dari and Arabic have been determined.

Rhyme consists of letters and movements, the lack of repetition of which harms the beauty of the rhyme in Arabic. Its letters are:  rouy, tasis,Redf, khuruj,vasl, dakhil. The rhyming letters of the Persian language are nine letters and they are: Rouy, tasis, dakhil, redf, gheyd, vasl, khuruj, mazid, nayre. A poet has depicted it in two verses. Arabic rhyming movements: mojri, nefaz, hazv, eshba, ras, tojih. Persian rhyming movements: ras, eshba, hazv, tojih, mojri, nefaz.

Rhyme is one of the important elements of Persian and Arabic poetry, and poets have always given importance to it, writing poems with difficult rhymes, mentioning various roles for rhyme, shows their attention to rhyme.
Rhyming letters in Arabic are six letters. But there are nine letters in Persian language.
There are six movements of rhyming letters in Arabic. In the Farsi Dari language, there are six movements. It can be said that there are six differences between Arabic rhyming letters and nine in Persian language. However, the number of rhyming letters in both languages is the same, and all six movements are read.

Ten letters is a literary genre in which the beloved and the beloved discuss their favorite topics in ten letters. The format of this type of literature is Masnavi. It begins in the fifth century with lyrical literature and the subject of love and culminates in the eighth century in mystical literature. The Ten Letters of Emad Faqih Kermani, the mystic poet of the eighth century, is a collection of poetic letters, written in different forms. Letters that he wrote on different days for the people or sultans of the time and the lovers of time and at the end of his life he provided them in a collection and chose the title "Ten Letters" for it.This research aims to provide a descriptive-analytical method first about Emad Faqih Kermani and the ten letters and then to answer the question that the structure of "Ra" in the ten letters of Emad Faqih Kermani with what meanings and how many to Has it been employed? And considering this frequency, what is the structural style of Emad's ten letters? In the end, it is concluded that: out of 657 bits in ten letters, 45 bits have a "ra" structure. 12 cases are used as "objective signs", 23 cases mean "for", 9 cases mean "extra fraction" and 1 case means "to".6.85%, a very small amount, the structure "ra" in ten letters, shows that in the eighth century the use of this structure was low. this is one of the stylistic features of Emad Faqih Kermani's ten letters.

Letters serve as an important means of communication and message transmission, particularly within governmental institutions, where specific principles must be observed. The Divān-e Resālat was an important and extensive organization within the monarchy system, where official state letters were composed in both prose and poetry. The number, significance, and diversity of letters are also worthy of reflection from a literary perspective. Referred to by various names such as molattafa, methāl, manshur, roqʿa, goshādnāma, peymānnāma, fathnāma, shekastnāma, and others, these letters contain important information and can serve as a valuable source for understanding the worldview and extent of power held by rulers during their reign. This article aims to examine and compare the manshur letters in Tārikh-e Beyhaqi and al-Tawassol elā al-tarassol from a literary perspective, using a library based descriptive analytical method. The manshur letters in Tārikh-e Beyhaqī, as narrated by Abu’l-Fazl Beyhaqi, are characterized by their brevity. Beyhaqi himself provides a general overview of these letters without delving extensively into their literary aspects. Only a few references to literary devices such as rhyme, metonymy, and repetition are made in his overview. The content of these letters primarily served political purposes, reflecting the rulers’ perspectives in delegating the responsibility of governing and controlling subordinate regions to individuals. On the other hand, the manshur letters of al-Tawassol elā al-tarassol, authored by  Bahā al-Din Baghdādi, exhibit greater length and employ a wider range of literary techniques. Baghdādi skillfully incorporates literary devices such as allusion, simile, metaphor, metonymy, rhyme, pun, and oxymoron in the composition of these letters. While Tārikh-e Beyhaqi holds significance due to its chronological precedence and its deployment by Baghdādi, the manshur letters included in al-Tawassol elā al-tarassol are lengthier and offer more detailed accounts, owing to the educational purpose of the book.

Mawlana Jalaluddin Mohammad Balkhi, a famous poet and mystic of the 7th century, who is most famous for his mystical poetry; He also has prose works that have received little attention from researchers. Among his prose works are "Letters" which were written in different times and with specific purposes. On the other hand, as evidenced by his works - such as Majlis Sab'a - besides being a famous poet, Mawlavi was also an outstanding orator. The hypothesis of the upcoming essay is that Mawlavi's letters, which have a direct relationship with the audience of the letters; Influenced by Mawlavi's character - as an orator - it contains signs of rhetorical elements. Therefore, with the approach of rhetorical criticism, Mawlavi's family letters - as an example of his rhetorical letters - are analyzed based on the components of Aristotelian rhetoric in a descriptive, analytical, and statistical method. Questions of this research are: based on the components of Aristotelian rhetoric , What are characteristics of Mowlavi's family letters and according to this, which components did Mowlavi- Mawlavi- use more and why? The achievements of this research, in addition to confirming the hypothesis and new things about how Mawlana communicates with each family member; It is telling that all three components of the Aristotelian rhetoric theory are used in Mawlavi's family letters, the most part of which is dedicated to the pathos component, keeping in mind the appropriateness of the subject and the necessity of the words in order to impress and persuade the audience.

One of the subjects of semantic science is the examination of sentences from the perspective of secondary uses. The language user sometimes uses these secondary purposes of words by using rhetorical tricks to penetrate the audience in order to achieve certain goals. In this essay, using the descriptive-analytical and statistical method, the letters of Rashid al-Din under the title “Savaneh Al-afkar-e Rashidi” are examined from this point of view. Therefore, the main question of this research is what rhetorical techniques Rashiduddin used to persuade the audience in order to achieve the main function of his letters, and which rhetorical techniques are the most used as stylistic indicators in Rashiduddin's letters, and its reason what could be?The obtained results indicate that Rashid al-Din used various persuasive processes to influence the audience and persuade him, and the most used rhetorical techniques that can be considered as his stylistic features based on the science of semantics; include: "respecting and honoring audience", "emphasizing words using synonyms" and "expressing feelings and emotions". The use of each of these rhetorical processes as Rashiduddin's most prominent persuasive tricks in his letters is, on the one hand, an emphasis on Rashiduddin's cultured personality, and on the other hand, it shows the choice of rhetorical methods in effective interpersonal communication, confirming his respect to the letter audience. At the same time, Rashiduddin brings the audience with his thoughts through the frequent use of "expression of feeling", he is placed in the horizontal axis with him, and he can align him with his opinion. Therefore, Rashiduddin can be seen as an orator who used various rhetorical persuasive methods to influence the audience and persuade him, which shows Rashiduddin's special persuasive communication ability and shows his oratorical knowledge, which has received less attention in literary research. Meanwhile, it was revealed that Rashiduddin used different persuasive methods according to the personality of each audience group.

Due to their simple language and pedagogical structure, the letters of Ayn al-Quzat Hamedani, have always been a source of reflection to help researchers and scholars find their way to the themes and principles of mysticism. Since Ayn al-Quzat Hamedani used 204 Arabic verses in these letters - without regard to repetitive ones- we should know the names of Arabic poets and his familiar and favorite divans, from which he selected many Arabic verses and included them in the letters to develop an accurate understanding of his thoughts. The Arabic verses in the text of the letters in many cases differ from the original text, and in some cases, they are inserted incorrectly into the text. The present study tries to refer to the original Arabic texts to name the main poet of the verses and the cases that have been distorted by mentioning their different forms. Among the Arabic texts, Ayn al-Quzat Hamedani is more interested in critical texts and words, and his knowledge of Arabic literature is mostly limited to these sources as well as the educational sources of the old schools. The Arabic verses he included in his letters are mentioned as examples in most dictionaries and critical texts. Among the Arab poets, Ayn al-Quzat Hamedani was more interested in the Iranian Arabic-writing poets such as Abivardi and the poets of Mukhadarm and early Islam poets, besides Mutnabi and Umar ibn Abi Rabia.

How words are chosen, as well as how they are put together in sentences, have an important role in conveying the intended meaning to the audience. Studying and analyzing each person's style carefully will help us greatly in understanding the implications of its effects. The style is the way to create the idea, and to highlight it in the appropriate verbal form. Stylistics is the analysis of an expression, a description of its purpose, and its effect. Finch believes that stylistics is one area of modern linguistics that analyzes literary styles. Each choice of language can be considered a stylistic indicator. The main task of stylistics is to examine the type of word choice, and why one option is preferred over the other.There are multiple trends in this field, including: Statistical stylistics, and all studies around it have been conducted on the assumption that finger print is possible. Statistical stylistics is one of the most important recent trends of new rhetoric that studies the characteristics of writing style. Each author creates a style unique to himself through the special placement of words. Statistical methods by converting quantity to quality, lead to scientific judgment on the studied texts. One of the most notable stylistic features is “vocabulary richness” that can be used to analyze literary styles. The basis of vocabulary richness theories is that the fewer words in a text are repeated in relation to another text, the more vocabulary richness it has.The imams are more interested in taking into account the context of the public situation than any other person, and they convey to them the required concepts by choosing the appropriate words. In this research, we shed light on the method of writing, and the choice of words by Imam Ali (peace be upon him) in the letters of Nahj al-Balaghah to obtain the degree of similarity of how it was stated in the letters, as well as how to use the repeated vocabulary appropriately with the situation of the addressee, through the descriptive-analytical, and statistical approach.For this purpose, we chose Johnson's theory and Honore's equation to calculate vocabulary richness. Since one of the conditions for improving the application of vocabulary richness theories is the equality of the number of vocabulary selected texts, as well as their similarity in some areas, we select the messages that have similar topics.The messages of Nahj al-Balagha have been classified into 19 categories according to their different topics:1- historical, political; 2- political; 3- Ethical, economic; 4- Military, political; 5- Ethical, political; 6- political, belief; 7- Military; 8- Military, moral; 9- Ethical; 10- Economic; 11- Ethical, political, historical, doctrinal; 12- Ethical, educational, historical, belief, economic, political, scientific; 13- political, economic; 14- Ethical, political, belief; 15- political, moral, economic; 16- Spiritual, devotional; 17- political, moral, economic, devotional; 18- historical; 19- Political, scientific.In this research, the second category (ie political messages) was selected, which contains 23 messages. We choose five messages from this category as the sample for research. The letter No. 29, 33, 35, 38 and 63 is our statistical community, and by comparing its vocabulary richness, we study the degree of similarity in the writing style of Imam Ali (peace be upon him) on the similar subject.The number of words for the selected samples in this study ranges between 84 and 138, and since one of the conditions for a good comparison is an equal number of vocabulary words for the studied texts, to apply Johnson’s theory we choose the first 80 words for each of the selected letters, and divide each sample into four parts (20 words). Then we draw an independent table for all samples, and cross out each repeated word, according to the frequency criteria. For the R equation, after counting the words used once, as well as the non-recurring words, we calculate the value of the equation for each of the letters selected in this study.One of the most important results that we reached is that the difference of the highest vocabulary richness and the lowest for the selected letters, according to Johnson’s theory, is 11%, and according to Honore’s equation is only 15%, and this is indicative of the similar style of writing political letters from Nahj al-Balaghah. However, the slight difference between the vocabulary richness of the selected samples is related to the influence of the circumstances and reasons for writing each of these letters, for example: the type of the addressee, how he behaves, the need to deal with him, encouragement or incitement to an important matter, and these differences are not to the point of causing great differences in the style of the letters.

Contemporary Arabic literary prose text is an important and unknown subject in Iran that has not been studied yet. In the contemporary period, among the types of this literary genre, Arabic letters have a special position in terms of quantity. One of the notable letters at the beginning of this period is a letter written by Fazel Grossi to his friend Mohammad Saeed Razavi Hamedani known as Mr. Saeed Mojtahed. The main purpose of writing this letter is to blame Mr. Saeed Mojtahed for remarrying a young girl. This letter has been considered in its time and several copies of it have been drafted. Due to the large number of poems mentioned in this letter, therefore, in the present study, intertextual examples are examined in this letter. For this purpose, Gérard Genette's intertextual theory is used. The most important result of the present study that we have achieved is that the author in this letter has used the poems of poets of different periods of Arabic poetry, until the end of the Abbasi period, and this shows that the author has extensive information about Arabic poetry from the beginning to end of the Abbasi period. Another result obtained from this research is that all the intertextual cases of the poem in this letter are explicit and obvious. In most of these cases, the narrator is not mentioned. The intertext in these cases is of the non-citation type. In cases where the poet's name is mentioned, the intertextual it is a citation type.

One of the important sources for getting to know the culture, lifestyle, beliefs and customs of different nations and how they react to events is the texts written by other nations in literary formats such as stories, travelogues, and letters about them. These texts often show an image of the observed society, which is mainly different from what the people of that society know about themselves. The represented image of another society may correspond to the reality to some extent, but sometimes the author generalizes a part of his experience and understanding from that society to the whole society. This generalization is sometimes caused by little awareness and inadvertence, but sometimes it is done intentionally. Sir Cecil Spring Rice's private letters during the Qajar period are among such sources. Although these letters show a vivid picture of the political and social situation of Iran during the Constitutional period and are also valid and valuable sources for anthropological and sociological researches, a picture of Iranian culture, lifestyle of Iranians, beliefs, moral teachings, norms, and values ​​accepted by people are depicted in them in a different form, a distorted image that causes the formation of a wrong view of us in the society of the alien author.
Imagology is an important approach in the field of image research and comparative studies that studies the figured illustration of the other and his/her cultural elements, countries, personalities, nation or a foreign society, in the literature and art of the self or vice versa. It can be said that this image is a symbolic expression of the ethnic and intercultural relations of two viewing and viewed societies and a dialogue between two cultures, two literatures, or two texts. . The current research is devoted to the examination of the private letters of Sir Spring Rice based on the iconography approach and Edward Saeed's thoughts about the Orient and the conflict between East and West in post-colonial studies. In these letters, the author is the West and the other is the East. The author's view of us/the other is influenced by his stereotypes and mental images, and therefore, it is not free from falsification. These letters are a sign of the West othering and strengthen and stabilize the colonial ideology.

This research is done using the content analysis method. First, we have collected information by referring to library sources and in a professional manner, then we have analyzed and examined them by using the principles of the interdisciplinary approach of imaging. In the meantime, we have also paid attention to post-colonial studies and Edward Said's views on the confrontation between the West and the East and the way the East is represented in the texts of the foreign West.

Imagology is an important approach in the field of image studies, the purpose of which is to "investigate insider culture in another's literature or another culture in insider's literature" (NamorMotlagh, 1388: 122); Therefore, it has an intercultural color. The represented image of the other is either an image of a foreigner or an alien character, or an image of a country, or a nation or a society, or an image of an author's sensibility in a period. This approach has four main concepts: stereotype, template, prejudice, and image. A set of stereotypes form a temple, a set of temple form a prejudice, and a set of prejudices form an image (Mora, quoted by Nanket, 2013: 105). These images are either the result of the author's direct communication with the target community, or based on other images, and are formed through mediation. In general, prejudices are involved in making and processing these images. The image of other is always based on the paradigms and ideologies of the culture of the author and the reader of the image maker" (Namor Mutlaq, 1388: 126). However, studying these texts allows the nations to see their image in the literature of other nations and to be aware of their place among other nations (GhanimiHilal, 2010: 564). In the Imagological reading of texts, theories such as post-colonial criticism can also be used. This method, which is considered among the branches of cultural criticism and post-structuralism, is dedicated to the criticism of the literary texts of the colonized. In post-colonial literature, the concept of "self" is always superior to "other" and what belongs to oneself is positive, better and more acceptable, and what belongs to "the other" is reprehensible, false, and bad. According to Edward Said in the book of Orientalism, in the works of 19th century writers, the East (and the Middle East) is constructed in relation to the West and defined according to its differences with the West... The description that was presented of these colonized countries was in a way that made them look inferior, they were made as a negative image, as other, in order to present a positive and civilized image of the British society (Mills, 1382: 137). The subjective of western human that is formed based on orientalist narratives, considers itself as superior and the oriental man as different and inferior. The post-colonial discourse tries to change the represented image of the East and represent an attitude of viewing and receiving differently. (Yang, 1390: 10). What causes the creation of other, in the first step, is the lack of sufficient knowledge of the subject of knowledge. The result of combining little knowledge with sparse and sometimes incorrect information is generalization. Generalizing a part to the whole of a group or generalizing stereotypes and unrealistic images of a society to its reality. In his letters, the author often shows a false picture and far from the reality of Iranian society. The political and economic disorder in Iran is the most vivid picture that Rice figures in his letters. This image is sometimes associated with a compassionate and pitiful look. He considers one of the main causes of the disorderly situation of the country and the court to be the person of Muzaffaruddin Shah and his inefficiency and stupidity, and he uses humorous language to express it. The author's humorous language and expression in describing the morals of Iranians is also remarkable. In these parts, there are signs that he follows the post-colonial discourse; The repeated use of the term "Oriental", attributing negative traits such as stupidity, laziness, theft, and ... to Iranians, and his surprise at seeing the dominance of patriarchal discourse in Iran are among these signs. By presenting negative images of Iranian society and culture, he emphasizes the contrast and confrontation between himself and the other (us) and with incorrect judgment, he provides the ground for cultural colonization in addition to political and economic colonization.

Sir Spring Rice's letters are among the important sources that contain valuable information about the customs and culture of Iranian society and the social situation of Iran during the reign of Mozafaruddin Shah and Mohammad Ali Shah Qajar, and are a noteworthy source for studying and examining the drawn image. from us in the literature of another nation and from another point of view; Because not only does it play a role in the creation of a dialogue between two cultures in literature, but also the influence of these letters in giving a western man's perspective to non-indigenous societies (here: us) and their influence in strengthening the colonial ideology is undeniable. Is. Although Rice was present in the target society and the perception of him and his images is apparently the result of his direct communication with the people and there is no intermediary between him as the author and the seen culture, previous images or pre-texts, discourses About the East, stereotypes, stereotypes, and prejudices have an effect on his images, and there are strong evidences of this author's post-colonial discourse and his transcendental view of our culture and society in these letters. Humiliating Iranians, attributing negative traits to them, calling people stupid and showing them as passive are among the features of the Orientalist discourse, which is very prominent in this text. With this point of view, the author has put himself in the center and the other / us in the margin. He considers himself to have the power of observation and analysis, and with a critical look at Iran, he has strengthened the colonial discourse and his superiority over us.

Seyfi Neyshabouri, a 6th century literary man, has compiled the oldest complex of romantic letters known as "Rasāyel-ul-Oshāgh va Vasāyel-ul-Moshtāgh". He has provided one hundred letters in different subjects for all lovers to select their own oppropriate one and send it for their beloved. He has used of a way known as "sending convenants" (Ohud-e-Estersāl) to write friendly and romantic letters. The authors in this article have tried to introduce this work and, by referring to persian books on writing and composing techniques, especially those related to this work, discuss about the construction of letters included in it and its author's opinions on writing letters. Findings showed that Seyfi has composed letters by considering elements such as preface (including title, citing God's name (Tasmiyeh), introduction or "Sadrnāme", prayer for the Prophet and its family), main context (including a part referred to "Ammā Baad" and main text) and conclusion of the letter. In conclusion, he has suggested that one may delete Tasmīyeh and poet's name, if he/she want to send a letter for his beloved.

Language as an effective tool in the continuous exchange of thought, emotion and experience is a prominent feature of man. The fundamental importance of language in creating the communication process has caused the components of this systematic body to be researched and studied by experts in the field of linguistics from various angles, and the need for research in the application of pragmatics is an important form of linguistic research. Pragmatics is the study of co- text meaning and the exploration of invisible meanings that the speaker / writer intends to convey. In the meantime, "court letters" stand such an analysis well because they sometimes find special, extraordinary, and sensitive tasks; Letters that, because of their existential characteristics, such as distinct political conditions, power struggles, areas of confrontation between social classes, specific audiences, and the like, are considered outstanding and thought-provoking works. Based on the pragmatic theories of Yule, the present article examines one of the most prominent court letters, "Letter from the nobles of the Ghaznavid state to Massoud " in Tarikh Beyhaqi, and examines the implicative message and speech acts of this letter. Realizing the overt and covert messages of this letter is crucial because this strategy not only reflects the power structure and social and human relations that reflect the hidden efforts of the authors in changing the current political situation. The present study can be used as a window to understand the special treatment of certain types of literary texts, "court letters".

Bahr al-Maʻāni is a collection of mystical letters of the Chishti Order Sufi, Seyyed Muhammad ibn Nasir al-Din Ja’far Makki Hosseini (732-825 AH/ 1332-1422). The Academy of Persian Language and Literature (The Department of the Encyclopaedia of Persian Literature and Language in the Subcontinent) published it in 2018, edited by Dr. Mohammad Sarvar Molaei. After a lithography print in 1889 in Moradabad, this book is the first edition of Bahr al-Maʻāni, but due to the accumulation of incorrect, illegible, and ambiguous words and phrases, incoherence and disorganization can be seen throughout the book. On the one hand, this is related to the editing process, in which the editor should have revised the misreadings of the author or the scribes by comparing various copies of Bahr al-Maʻāni and the sources used by its author. On the other hand, it is related to the fact that a large part of the book is reciting previous mystical works without mentioning the references. By false omissions and additions, the author has impaired the text’s coherence, fluency, and integrity, and consequently, in many cases, he has left the reader with considerable ambiguities. In this paper, we have tried to analyze these issues in the abovementioned edition of Bahr al-Maʻāni with a critical approach.

Confessional literature is a branch of literature that includes works that somehow tell the personal biography of the author. Love letters between writers, poets and world famous figures are typically of this category, are very attractive, and attract the reader's attention. This has happened in all cultures and literatures of nations and Persian and Arabic literature are no exception to this rule. Letters of Gholam Hossein Saedi, Iranian writer to Tahereh Koozegarani and Ghassan Kanafani, Palestinian fighter and writer to Ghada Al- Samman, are considered as one of the most enduring romantic heritage of contemporary Persian and Arabic literature Which not only represent a poetic event, but also a combination of confession, burning love and nostalgia and show the power and greatness of love that afflicts everyone regardless of power, personality, pride and... .This study is a descriptive and comparative analytical approach to the formation of love and their lovemaking in these letters. Letters in which with the accuracy and honesty hidden in them, another aspect of the life of these two writers can be understood and from another perspective, the character and life of these loving lovers can be revealed. Avoidance of decorative sobriety and false masks, competition for love, crying and suffering for the sake of distance from the beloved, waiting for him and fear of losing him, seeing the beloved in a higher position, writing a letter as an objective solidarity of love And asking the beloved to do reciprocity is one of the most important common themes in the letters of these two famous Iranian and Palestinian writers.

In this research, cl and cm letters from Bactrian letters collection have been studied. First, the author has transliterated the two letters and translated them into Persian, then analyzed the lexicon. The letters show that the two letters are related to each other and indicate the correspondence of government officials in Bactria. For example, letters begin with "a greeting to my dear brother", and the author of the letter expresses his pleasure at hearing the ruler's health, and at the end, again, Greetings to the ruler. The letters are about stealing horses. This article, while providing a Persian translation of these letters, seeks to answer the following questions: 1. what is the style of writing in Bactria? 2- Based on these letters, letters, is it possible to understand writer's and recipient's occupation? 3. According to these letters, is it possible to understand the rank of the officers? 4. What is the tone of the letters?Key words: Bactrian language; Bactria; cl and cm letters; horse theft; Bactrian letters; documents and correspondence in middle periods.

Ghaem Magham Farahani is considered one of the great politicians of the Qajar period and has several writings, the most important of which is called Manshat. Manshat is a letter written in a simple and fluent style during the bureaucracy period and as a literary genre it has the capacity to be studied based on the theory of application of the principles of literature. Therefore, in this study, the theory of literature in the family letters of the deputy in the source is examined and analyzed in order to evaluate his personality and the way of communication with family members. Numerous theories have been expressed about the principles of literature, in this article, from Brown and Levinson's theory, based on the strategies of negative literature and positive literature, direct and indirect speeches; And Calper's theory has been used in relation to the strategy of positive etiquette and negative etiquette, and direct violation. The results of this research which was done by descriptive-analytical method; It shows that Farahani's deputy has benefited a lot from positive literature for his audience; And he has used negative literature to express his interest and has threatened someone less. Positive etiquette violations based on lack of empathy or inappropriate labels account for a small percentage, and negative etiquette violations and direct etiquette violations are very few in these letters. He also uses indirect expression as a reason for polite behavior; It is used more than direct expression.

The position and trait of Persian alphabetical letters in terms of shape, superficial and literary attitude, and their role in creating religious, literary, and theosophical syntaxes, interpretations, and themes has motivated the poets and writers of all ages to create the themes with them. According to this, original themes, poetic areas, fine and delicate syntaxes and interpretations made from Persian alphabetical letters beside other literary and artistic themes have found a special position in the field of Persian literature from a long time ago. Like mystical poets such as Sanaie and Molavi, Attar Neyshabouri payed a special attention to alphabetical letters and their literary and artistic structures for explaining their religious and theosophical thoughts. In this article, we not only have studied the position and trait of Persian alphabetical letters in terms of shape and superficial and literary attitude, but also we have examined their role in creating the religious, theosophical, and literary syntaxes, interpretations, and themes of Attar Neyshabouri's works (Divan Ashar (the complete works of poems), Manteghotteir, Tazkeratololiya)., Attar Neyshabouri has expressed his special theosophical and religious issues with delicate literary interpretations and themes. Attar Neyshabpuri has used almost all of the alphabetical letters in this context, but the range of the application of letter "Alef" is more than other letters. After letter "Alef", the poet has payed attention to some letters like "Ein", "Kaf" and "Noon" due to their unique trait in creating the literary, religious, and theosophical themes more than other alphabetical letters.

Every revolution and social change affects all relations of human life. Major events such as revolution and war not only change the political and social dimensions, but also change the realm of art, and literature as one of the sub-branches of art undergoes a transformation and a new concept called sustainability literature is formed. This literature is divided into different branches, one of which is captive literature. Prisoner literature is the result of the living experience of prisoners of war in the camps, which is expressed in the form of letters or memoirs. It is necessary to address this literature in the sense that it has not yet been adequately analyzed and explained, and that the experience of prisoners of war in Iraqi camps has not been adequately reflected. Of the approximately 40,000 Iranian prisoners in Iraqi camps, about 10 million letters have been sent to their families that need to be analyzed to examine the dimensions of the prison literature. This study seeks to answer the question: What did the prisoners think and what thoughts did they have in the difficult conditions of war? In this article, an attempt has been made to analyze and explain five hundred letters from the letters of captivity. These letters have already been selected by the Iranian Red Crescent Society and published in two volumes.

The research method is a combination of quantitative and qualitative and content analysis using works created in the field of prison literature.

Prisoners of war in special circumstances of their lives thought of concepts such as God, guardianship, patience and appealing to the Imams, resistance, patience and the call to patience and endurance.

The letters of captivity established the culture of endurance and stability on the land of Iran and in the hearts of Iranians. In the most difficult of circumstances, they instructed families on religious and divine teachings, and they themselves learned theoretical and practical mysticism, and thus the literature governing the programs created a new kind of captive culture and literature that is unique in its kind.

Mystical letters are one of the most valuable examples of informal writings. These letters show abundant imagination, creative mind and mystical pen of their writers, and distinguishes the mystics from the courtly writers who are well aware of the art of letter writing. A study of these texts shows that there is a regular and coherent structure in them. By using descriptive-analytical method, the authors of this study have tried to analyze the content of the letters of Ghazālī, Sanāī, Rumi and Ayn al-Quzat in terms of structure and content of the letters. The style of writing, the subject, the addressee, and in general the structure of the letters is among the items that have received less attention; therefore, the need for such research in these areas is felt.  The findings of the study indicate that the structure of mystical letters is different from courtly letters. The difference is more evident in the speeches, the titles and the beginning of the letter; also, the main subject of the letter is the written requests. In addition, the letters of the mystics are full of advices that are morally and educationally valuable and for teaching ideological and mystical principles are useful.

The manuscripts are among the most important of what is left for us from a legacy that should be revived for its intellectual, litetary and lingual richness. This motivation has prompt us to stand on a number of messages attributed to Ibn Al-Ameed, being a writer of the Fourth Century of the Islamic Calendar, whose name reverberated in the fields of politics and literature, and who left writings and letters that astonish minds and souls. He used assonance, and methods of description and rhetoric, which became a trajectory for the following generations. As for the written manuscripts, on which the two researchers stood, contain structures and sentences similar to the letters of Ibn Al-Ameed, and others dissimilar to them historically and stylistically, which led them to look through historical resources to assertain the names and places mentioned in the literary letters attributed to him. As a result, they concluded that the letters attributed to Ibn Al-Ameed in the manuscript are not his, but of Persian writers who belong to an era not far from ours. However, the two researchers, after going further in the literary and historical resources, could not get the name(s) of the manuscript's writer(s). It would seem that the reason of association was including their own opinions within that of Ibn Al-Ameed to defame his reputation and status.