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

Qaboosnameh is a rich treasure of ethic-educational knowledge and experiences. Onsorolma?ali paid attention to all individual and social aspects of human beings in addition to his needs. So he has benefited from various Islamic sources, especially Qur'an, and Hadith. He has explained them in coherent and simple language with a high scientific and literary proficiency in his educational book. The intrusion of holy Mohammad’s ethic-educational linguistic and intellectual elements in different ways within Qaboosnameh indicates their indisputable intertextual relationships. This paper has studied the textual and content representations of the Prophet (PBUH)’s wise speeches in Qaboosnameh by descriptive-analytical method and based on Gerard Genette's theory. It concluded that the ethic-educational teachings of Islam’s prophet which have been presented implicitly, explicitly, and covertly in Qaboosnameh, play a fundamental role in the intellectual and educational framework of the book. In terms of the subject matter, these teachings include a wide range of individual, social, religious, and economic issues. The high frequency of the Prophet's (PBUH) social teachings in Qaboosnameh is in accordance with the social nature of Islam and the Prophet's (PBUH) emphasis on Muslim unity. The macro relationship between Qaboosnameh and Prophetic Hadith in an intertextuality approach is the continuation and attraction of these teachings in order to complete the ethical, educational, and literary dimensions of the book.

The purpose of writing educational works is to educate and teach moral issues and points to improve the morals of the audience, I am a researcher related to educational literature and political thought in Iran, focusing on the Islamic period, it directly refers the researcher to a collection of works that They have been written under the title of policy in different periods of history. Writing political letters in this era is the result of the accumulation of a cultural intellectual duality, which on the one hand is a reflection of the political thought in ancient Iran and on the other hand is mixed with traces of Islamic political thought. The Siastname, Qaboosnameh, Nasihat al-Moluk and Dastur al-Moluk, all of which were written in the fifth century of Hijri, are guidelines containing practical instructions for the guidance and guidance of courtiers in political affairs from the highest level, i.e. the king, to the lowest level, i.e. officials and agents. In this research, the linguistic similarities between Dastar al-Moluk, Siasatnameh, Qaboosnameh, and Nasihat al-Moluk of Ghazali are discussed.

This article, using a descriptive and analytical method, tries to examine the linguistic similarities of these four texts in the two fields of teachings related to politics and statecraft and individual ethics, and to answer the question whether there is a difference between these teachings. Is there a difference in the four mentioned texts?

The findings indicate that the texts of the four mentioned works, in terms of the central narrative, adverbs, marked forms, division and explanation, emphatic forms, repetition, synonyms, contrast/paradox, simile of numbers and non-use of Balance and Saj’ have many similarities.

The results show that features such as simplicity and fluency, reference to verses and hadiths, central story, repetition and synonymy, contradictory constructions, comparison, use of superlative adjectives, use of special present tenses and literary arrays such as Allegory, division and explanation after ambiguity in them as common linguistic features have become generalizable features in these conventions.

Throughout the history of mankind and in different cultures, people have always been looking for different ways to express happiness. Rituals, celebrations, music, various arts are all ways to create happiness. Therefore, it can be said that happiness is one of the real and emotional needs of every human being and this universal and general issue lies in the human nature. Happiness is basically procreator and motivating, and it has many educational effects. From social point of view, it provides the intellectual and cultural development and spiritual moderation of people. Therefore, in Persian literature from the past until now, there are fewer poets and writers who did not encourage his audience to be happy and turn to life-making topics. One of these literary works is Qaboosnameh. Qaboosnameh is one of the valuable works of Persian language.  Amir Ansar al-Ma'ali Kikavus ibn Iskander ibn Qaboos Ziari wrote the Qaboosnameh in forty-four chapters to educate his son Gilanshah in the fifth century AH. The emotion of happiness was striking in this work and the author had a conscious intention in using and promoting it. The purpose of the present study is to investigate the nature of happiness in Qaboosnameh and its role in social education. The method of analysis in this research is analytical-inferential. After analyzing the content of Qaboosnameh and extracting themes related to happiness, the principles and methods of social education are inferred based on these themes. The findings showed that the themes of happiness in Qaboosnameh include gratitude, anger management, companionship with a good friend, order, music, work, purposefulness and travel. Based on these themes, eight principles of social education were deduced. The results emphasize that happiness, in addition to being one of the psychological needs of human beings, is a social necessity and it has a great contribution in the interaction, cohesion, and unity of the individuals and cultures. It also provides an introduction to the intellectual and cultural growth and spiritual moderation of the people. All of these are dimensions of social education.       The results emphasize that happiness, in addition to being one of the psychological needs of human beings, is a social necessity has a great share in the interaction and cohesion and unity of individuals and cultures. All of these are dimensions of social education

Linguistic politeness is a phenomenon that is usually observed in everyday human interaction and shows how to use language to manage the interpersonal relationships of speakers. Qabousnameh is one of the most important texts of Persian didactic literature, which Onsor Al-Ma’āli wrote in forty-four chapters, with the aim of educating his son, Gilanshah, and his learning about social etiquette, knowledge, and techniques necessary for life, government, statehood, etc. Iranians have long cherished this book because of its didactic value and have used its anecdotes for educating their children. In this article the representation of linguistic politeness in Qabousnameh was studied using the politeness theory of Brown and Levinson. The findings showed that politeness was conceptualized as a social and cultural phenomenon in Qaboosnameh, which is the result of constructive interaction of individuals with mental, expressive and behavioral dimensions: in the mental dimension, consideration of audience and measuring the contextual situation and reflection on speech and its various meanings and effects; in the linguistic and expressive dimension, the standards of eloquence and the etiquette of speech; and in the behavioral dimension, the significant or influential negative and positive speech acts in language politeness were introduced and explained. In this paper, out of many cases that were studied in Qabousnameh, 27 examples were presented using the descriptive-analytical method and the pragmatic approach to the Brown and Levinson theory. According to the author of Qabousnameh, speech acts of the parties to the dialogue can save or threaten the face of the speaker and the audience; therefore, he proposed strategies to save or promote the face of the parties. Qabousnameh can be considered as one of the oldest texts in Persian literature, which mentions body language and the need for its proper use in linguistic interaction and interpersonal relationships.

Sign - semantic is one of the new approaches in determination and analyze of lingual systems , Sign - semantic is one of the new approaches in determination and analyze of lingual systems , which can be used in interaction with other research methods as an inter - field approach in literature fields . This research aims to describe and determine the existing dialogue structure in Ghaboosnameh ’ s stories while respecting sign - semantic and compare their dialogue positions via comparing existing sign - semantics in stories .Current research includes sign - semantic analysis of 10 stories of Ghaboosnameh and express diversity and multiplicity of discourses in these stories , also show the prescriptive nature of the dominant dialogue systems and it s components in each story and dialogues conversions to each other .

Based on the intertextuality approach, in the field of literature, a new text is not formed as it is considered as an intertextuality of the texts before it. The theory of intertextuality is concerned with the relationship between the texts; a relationship recurrent in literary works. The theorists in this field, such as Kristeva and Barthes, argue that there is no pure text and all the texts have already existed , and only the narrator is different. This article seeks to study and analyze The Bustan of Saadi and Qabousnameh of Onsor al-Ma’ali in order to explain the commonalities and recurrent elements of these two significant literary works and stress the point that, according to the theory of intertextuality that states that no text is original, in terms of content. Hence The Bustan of Saadi is a reflection of the texts before itself, including Qabousnameh of Onsor al-Ma’ali, which is the aim of this research.

Qabousnameh is the prominent work of the second half of the 5th century A.H, and one of the masterpieces of didactic literature which includes many social customs and the ancient culture of Iran. Many works have been written since the time of Qabusnameh to recent times imitating this book; “Anis-al-Naas” written by a little-known author named “Shoja” in 830 A.H, during the Timurid era, and dedicated to Shahrokh’s library is one of these works which has been less studied. The study and comparison of the subjects and contents of these works, and the ways the author of Anisal-Naas was influenced by ʻUnsor-ol-Ma’lī , and also the extent to which linguistic elements changed during this time (Persian prose) are the most important subjects that were studied in this article. According to this study, Anis-al-Naas is “another writing of Qabousnameh” whose author’s imitative language is dead and static, whereas his original and narrative language is alive and dynamic.

The theory of the logic of dialogue or the logic of conversation in the twentieth century was proposed in contrast to Saussure's structural linguistics and cognitive style. On the one hand, Mikhail Bakhtin in the protest of single voice of Stalin’s regime and on the other hand, the opposition of the theory of individualism and non- socialism of language that was dominant before him in the criticism domain, he proposed the theory of multiple voices and dialogue-centerd language of literature and art. Since Bakhtin considersthe dialogue-centered approach in the essence of art, this theory is used in reading of different works literature and art at present time. Given that the logic of conversation coming from the mono-voice, anti-dogmatic, and anti-happiness community, in this study one of the darkest periods of social and literary life in Iran after the Mongol invasions has been considered.in order to demonstrate the effectiveness of the social structure dialogue-centered method of authors, two prose works of Golestan and Qaboosnamh have been concidered that one of them relates to the pre-Mongol period and the other one belongs to Mongol conquest, are selected. In spite of the facts that both works are equal with respect to contents and didactic points Onsorolmali’s approach is different from Saadi‘s apporoch from dialogue components point of view. Therefore, this paper aims to study the logic of conversation in theses two written works of Persian literature.

Iran، the ancient land، has always been home to writers and scientists who put attention to ethics into their work. For a long time، several books have been written on ethics and training. Anis al-Nas is one of the ethical and didactic books written by an unknown person named Shoja'' in the 830 AH. He has written this book in twenty chapters imitating Qaboosnameh. Amidst the book، Persian and Arabic phrases and poems relevant to the subject has been cited. The current study has reviewed and presented Chapter Two of the book Anis al-Nas، i. e. «in practice of selecting friends and its conditions». It first tries to determine sources used by the writer in the writing of this book، then indicate the influence of Islamic and Iranian thought on it.

In this paper and stady analytical - descriptive method, Kohlberg`s stages of moral development theory have perspective have reviewed. and then these views have been implemented by Qabus nama. lawrence Kohlberg suggests these stages in three level of the six stages. These include: the level of the PreLcontract, the contract, the Post L contract. The purpose of this comparison is the awareness of the differences and similaritities between the views of these two thinkers.Theresults obtained from this implementation shows that Keikavus Qabus nama is a source of moral growth and in addition to having Kohlberg stages with further steps which arises from religin. Unlike Kohlberg, he doesn`t draw only a variety of stages of moral order. Also on Kohlbergs theory, reaching beyond conventional levels in adults is almost impossible. But in Keikavus view, it is possible to reach this stage based on the laws of God and religin.

This article aims to describe educational attributes of Qabus Name and its importance in practical wisdom and then a comparison is made between this work and Jean-Jacques Rousseau's vtes and thoughts in Emile. The importance and necessity of the subject is due to the fact that Rousseau;s educational votes in Emile are the source of educational and psychological sciences. Therefore, Qabus Name which is a rich source of educational and moral subjects can be used in the issues of educational and psychological knowledge as well. This comparison shows similar and different points of view and at the same time represents that the Onsor Al Maali's work is expressed in form of advices and Rousseau's book puts forward educational instructions in form of prescription and mandate. Thus Qabus Name is more comprehensive and practical.