نشریه مطالعات زبان فارسی
پیاپی 4 (پاییز و زمستان 1398)

protest literature has not been mentioned in our literature as a specific literary genre, but can be found in all literary contexts. One of the cases is in mystical literature; mystical literature is suitable for recounting all kinds of protest s. One of the most Frequency protests in mysticism is the protest against the social conditions in which, in our opinion, the mystic poets have become mystical in order to protest the social and moral conditions of the society. This article has Been investigated Sana'i and Molavi  poems as two prominent mystical poets in the social protest, The results of the study show that  social-political anomalies of society are reflected in their poetry. Sanai has more explicitly protested, and Molavi  has protested  by Allegory. The most important of these is their joint protest against tyrannical and non-religious societies, and they have protested against oppressive and ignorant rulers, hypocritical Sufis and lustful people who have departed from human ethics.

Masnavi Manavi indicates Quran verses which has been contemplated from mystic view. One of the Quran stories is about the life and conduct of Joseph the majesty. In Masnavi Manavi, Joseph the majestiy symbolizes a devotee one who is the secrets of glory. He has passed through the mystic processes to achieve the prophecy and holiness. This research is based on a descriptive- analytical method to deliberate the position of Joseph, the majesty in Masnavi and the insight of Mowlana to that majesty. Mowlana mystically views this story and he believes that his prophecy starts from the well and he abandons the material belongings by the God’s special attention and affection.  Zalikha symbolizes the majestic life. Joseph is aware of this world. So, he patiently takes the steps to comprehend the real world and steps towards perfection and divine love. The dream of that is the commencement of inspiration and universe of light and the dream interpretation of prisoners passing this universe.

In the late eighteenth and early nineteenth centuries, a huge wave called the Orientalist movement arose in the wake of Europeans' extensive trips to Iran and the Orient, one of the major achievements of which was the creation of areas of influence of classical Iranian literature in Western literature. The tall poem Lalleh Rookh was influenced by the Irish poet and writer Thomas Moore, influenced by the story of one of the grandchildren of Norjahan at the time. Moore's era has also been a politically, socially and historically sensitive time in Ireland. However, no trace of the period in which Tulip has been sung has been seen by Thomas Moore. However, there is clear and eminent evidence of Oriental signs, and in particular Moore's history, mythology and literature, presented in the style of Romanticism.
Using descriptive-analytic method, this research attempts to discover historical, social and literary contexts that have contributed to Moore's influence on classical Iranian literature. It seems that translating the texts of Iranian classical literature and moving them to Europe in the aftermath of the Orientalist movement has provided the grounds for this effectiveness. There are clear similarities between the Lallah Rookh and the Haft peikar, which will be addressed in this study. The resemblance between the two works is thought to have been due to the influence of Thomas Moore's style of Ganjavi storytelling in combining epic and rich poetry and in presenting ethical and critical aspects of poetry.
The results of this study show that Thomas Moore, while paying close attention to the aesthetic strains of Romanticism influenced by the oppression of audiences of his time, from the context of Iranian history and literature, to symbolically reflect the political and social conditions of the time. He has taken advantage of it in the heart of a love story.

Literary works express the conditions of the society in which they were created. Investigating and analyzing these works reveals the atmosphere of that time and environment in which the work is created. Hijab and veil In addition to being a divine decree, it is also a social and cultural issue that has been raised in literature, especially the poems of contemporary poets. Using a descriptive-analytic approach, the present paper first examines the poems of contemporary poets in favor of and against the hijab and then explains the reasons in their poems. Poets in favor of hijab believe that hijab is the order of Islam and does not hinder the advancement and education of women and a brave man is in favor of hijab and chastity. But poets opposed to hijab believe that there is no need for hijab in Islam. Hijab hinders the advancement and education and has no effect on the chastity of women.

Ain – Qodat Hamadani is one of the most famous mystics who has survived many works on mysticism، philosophy and religion in persian and Arabic. Tamhidat one of the most important works of the Persian which is beyond the importance of mysticism inters of poetic prose and visual an imaginative language. This Article examines the illustrators techniques of Ain-ol Qodat in this work and presents examples of it to the audience. The opposite is the central metaphor of objections in this book. The weakness of every day language and inability to express the pure experiences of the mystic is a factor in which his words are full of imagination, affection, music and other fantasy elements. Accordinng to the findings of this research simile, allegory, poetry and cipler with the obvious, permissiable and the atrical expression are the most frequent illustration techniques that have made the narrative of the book unflinching and make the individual and distinct from other texts of the discourse oriented Sofia.the illustrating elements of Tamhidat have a vivid function and are mainly natural.the frequency above the visual terms reflects the love and admiration of Ain-ol Qodat.

Similar to any phenomenon, literature should be studied and analyzed in order to be alive and efficient. One of these studies is the comparative study of the literary works with other sciences. There is an issue called social conflicts and behavior analysis in psychology and sociology which investigates the works of our ancestors. In his book “Functions of Social Conflict”, Lewis Alfred Coser has studied the human behavior, groups and parties in sixteen theories. “Van Jones” and “Ian Stewart” have analyzed this issue in their book “Analyzing Conflict Behavior”. In this study we have investigated several of Hafez’s lyric poems in relation with social and conflict behaviors in terms of subject matter and content. We attempt to partially reveal Hafez’s conflict behaviors in internal layers of his lyric poems regarding Coser’s sixteen theories as a grand contemporary sociologist; Although, generally the aforementioned lyric poems are mostly related to conflict behaviors of lover and beloved or disciple and apostle, nowadays such generalizations are not totally accepted.

Realism is one of the artistic schools which first emerged in Europe in the mid of nineteenth century. realism believes in the novelty of the reality and the world beyond the mind. It remarks the reflection of the reality experienced by humans in specific time and place. Since realism is the direct expression of individualities and its effect is achieved from the consecutive relationships among humans and the society around them. Analyzing the realistic works of poets can indicate their personal and social outlooks. Mehdi Akhavan Sales is among the poets who ponders the realities of his contemporary society. This research is based on the analytical – descriptive method to recover the realistic components in the poems of this poet. The findings show that the realistic implications have been revealed symbolically in his poems. Thus, all his poems are arranged in a symbolic pattern. However, realism has been partially reflected in the stanzas of his poems. The outlook of Akhavan Sales to the realistic components is a socialistic and social one. Meanwhile, cruelty, fight, poverty have been realistically presented in his poems. Death is the most frequent component in Akhavan’s poems.

Arabic and Farsi-Turkish grammar. It has special applications and has its own characteristics. That syntax is in Arabic and Farsi. It has special applications and has its own characteristics. Syntax is an old term that has a close connection with the grammatical rules of the language from the beginning of the speech and the writing of languages. It is understandable both in terms of passion and passion, whenever words, Or Arabic and Farsi words are viewed in an orderly manner. Its value is gained by the science of terminology and science, and its syntax, Thus, the word Waw is one of the letters of the basis of both languages, which plays the composition of the sentences in a grammatical perspective. That same role in the order creates the beauty of the word and its intricacies; Then there is the difference between Vawa and Arabic in Persian. And there are also many similarities between the two. Since science is synonymous with the basic sciences of both. One of the basic topics of science is the syntax of the use of the letter wow in the command of both languages. It has different species and wide application in Persian and Arabic languages. We decided to explore different types of Waw and its use in both Persian and Arabic languages. Research In this research, a library method has been used.

Abstract What’s the Quranic view regarding poems and poets? According to Surah ash- Shu’ra verse 224 “And as for the poets- the deviators follow them”. Based on a superficial understanding of this verse, one might believe that the Holy Quran has a negative view towards poems and poets and has scolded the poets. Nevertheless, deeper understanding of this verse and the following verses as well as the way, the date and integrity of their revelation, guide and illuminate us with invaluable concepts. Results show that none of the Quranic conceptions scold the artistic essence of poems and poets. On the contrary, some Quranic verses and narratives which seem to oppose poems and poets are interpretable and justifiable in terms of various contents and situations of poems. As it is clarified in the continuation of this Surah “Except for those who believe, and do good deeds, and remember Allah frequently, … ”, the believer poets are considered as exceptions.