جستجوی مقالات مرتبط با کلیدواژه « i Moghaffa » در نشریات گروه « علوم انسانی »

Panchatantra is a book that was written in the first era of the Abbasid caliphate and at the time of the emergence of the translation movement, Ibn Moghaffa` translated it from Pahlavi to Arabic. In this book, the moral advices of the ancient age are expressed in the form of allegory and in animal language. Thus, the translation of this work was one of the most striking manifestations of cultural exchange between Iranians and Arabs in the golden age of Islamic civilization. Ibn Moghaffa` also tried with quoting these stories to advise the Abbasid and encourage them to learn because some of the stories of this valuable work were like a number of social and political events of that era, so it is interesting by this point. The present paper uses a historical research methodology based on description and analysis and also by authoritative resources investigates the dimensions and angles of this issue. The main findings of study show the educational and ethical advices of  Panchatantra were somehow related with the atmosphere of the Abbasid era community, as we can see some samples of them like the Caliph`s Collision with the ministers or rulers` encounter with people and other parts of the society.

Nihāyatu’l- irab fi akhbare’l -fors va’l- arab is the name of a book whose author (s) and the authoring time are uncertain. In compiling this book، authors such as ’Amer Sha’bi، Ayyoub ibn-i Gherriyah، Abdullah ibn-i Moghafa’، Asma’i and Ab ol-bakhtary have contributed. There are three different speculations concerning the time of authorship: 1) 75 A. H. 2) before the year 142 A. H. 3) around 170-193 A. H. However، this book– especially the parts narrated by ibn-i Moghafa’—are the most important sources in our understanding Siyar ol-molouk and subsequently the Khodāy-nāme in the Sassanid period. Since Ferdowsi’s Shāh-nāme is also connected to the Khodāy-nāme through the Abu-Mansouri Shāh-nāme، the story of Dara and Alexander have been chosen from Nihāyatu’l- irab and the Shāh-name in order to determine the main source of the two narratives. The comparative study of the structure of the story of Alexander and Dara in these two books reveals that Ferdowsi’s account is exactly like ibn-i Moghafa’s but Ferdowsi has eliminated some details and has added some more to serve his storytelling purposes.