مجله مطالعات و تحقیقات ادبی
سال چهارم شماره 1 (بهار و تابستان 1389)

Human mind is always obsessed with the issue of death on   which everyone tries to shed light. Many people have also attempted various explanations justifying our submission to the incurable death. Many sages and religious scholars have researched and discussed about this subject. One of them is Sanayi. In this article, in order to explain  mystical, religious and wisely  views of Sanayi, initially, we discuss over the themes such as definition, inclusiveness, death benefits through appealing to "Hadighatalhaghighat", "Divan" and "Mathnaviha" in which the earthly  world is portrayed as a farm and lab in which we can prepare ourselves for the dooms day. Then, to drive home our attempts to approve the eternality of man, we elaborate on subjects such as the death relativity and that it is a prerequisite for the perfect world. To this end we draw on Hadith and Quran verses. We come to this conclusion that death cannot be considered as an end to human life but it is an evolutionary phenomenon which paves the way for man prosperity and perfection. These insights can lead us to an outright faith in death which helps us to undervalue the life in this world for a more valuable one in the other world.

Crying is an indication of man's emotions known by Molana as the cause of eternal life. That is why he maintains that such crying should be the source of the devotee's happiness. He also believes that God is to be found in people's broken hearts. Moreover, Molana states that human spiritual equilibrium resides in man's love for God and self-denial   and that is why he considers crying as a means for seeking God and His love. According to him, truthful and honest crying can wash away the devotee's sins because crying is a way of expressing one's needs so it reminds man of God. As a result of man's lamenting and crying, God might bestow upon him the Kosar Fountain. Such a crying may even cause the heavens to shed tears. It is this crying that enables the devotee to put a leash on his concupiscence.

Religious poems form one of the rich domains of Persian literature heritage. Though these poems abound, researchers have paid less attention to them and many of them are unknown, confined to manuscripts. These poems deal with different themes most of which are    concerned with one of the religious characters. These poems can be studied form historical and linguistic perspectives. The former studies named these poems "religious Epics". Classifying   these works based on content, we have shown that only one group of them is put under such titles. Then we deal with bibliography of the works composed about Imam Ali (PBH). We have also provided brief information about each of them.

Among the important issues in literary criticism are the determination of limits of imitation and the expression of their difference with adoption. This paper aims to determine the limits of imitation, to specify related factors and consequences, less noticed in Persian literature, and to recognize creative arts from non-creatives ones. Therefore, in this paper, an introduction about imitation in ancient Greek criticism and its equivalent meanings in Islamic translation including mimic and representation is offered. Then a survey of the relationship between imitation and originality is presented and its limits in modern criticism and formalist criticism is discussed, more over two parts are devoted to the relationship between imitation and imagery and the mutual relationship between imitation and language, as well as, the relationship between intellectual degeneration with lingual degeneration and development of imitation works are dealt with, the last part is devoted to surveying backgrounds and factors in imitative works in Persian literature.

If we claim that the main subject in Nezami’s life and collection of poems is that of the politics – of course except for Leili and Majnoun- our claim is not off the track. However, in order to prove the dominance of politics in Nezamy’s poems and consequently in his life time , one  needs  to provide  documentation and persuasive  reasoning in all poems  collections. Nezamy offers his positions either ironically and generally or by appealing to historical samples and figurative speech   so as to protect his secluded life from the political turmoil. Makhzanollasrar depicts political and social "shoulds" and "shouldn’ts" in a moral- religious context. Khosro and Shirin is a sample of "should" and "shouldn’ts" in emotional- political behaviors and Haft Peikar (seven figures) and Eskandar Nameh are also considered as ideal values in the field of simple political actions and reactions. Despite all differences, these poetic collections are common in one subject. That is, depicting ideals and human goals in all places and times. Initially, the poet discusses about a moral and ideological society or religious utopia. Then he depicts the emotional and romance modes as well as desirable   and undesirable human's reactions against these modes. Then he deals with political society and its desired characters, narrating about his political utopia of two different forms- in the form of existence relativity in country history or in the form of a desirable reality in the world history.  This helps Nezamy to show his discontent with status quo through taking refuge in aliens.

One of the key themes  in   Ahmad Shamloo's  poetry is the  expression of various aspects of human sufferings  and grief .According to a study done on  Shamloo poetry collection , we can dare to say that he is the greatest  second or third poet  in last 2 or 3 decades who was involved with the concept of  reality during his artistic and social life .By  sufferings  and grief, we mean   an overall  collection of  interpretations  , comments, and themes   which deal with these two words, namely, suffering and grief .For instance if we consider nature of sufferings   and grief from one perspective , its reasons from second perspective , ways in which we can get rid of sufferings from third perspective  , result and conclusion from the  fourth perspective  and finally moral dignity from an additional perspective, we will face an extensive volume of interpretations and  abundant  vocabularies in his poetry whose  discovery and review  indicate his mental obsession with these concepts .what counts as an  important  point in  examination of  sufferings  and grief concept in  Shamloo's  works is investigation of sufferings  and grief nature and how they are  contemplated in  Shamloo mental system .Surveying the reasons and factors contributing to  sufferings  and grief is the second problem which  is an intricate concept  in Shamloo's poetry, considering  the different reasons  given by classic and contemporary man. Another concern of this research is positive and negative effect of sufferings and grief as well as human attitude toward human beings   sufferings and grief.

Mowlavi's  Mathnavi and Saadi's  Bustan and  Golestan are among the instructional works of the Persian Language and  Mystic Instruction is one of the common aspect  of Mowlana's and Saadi's teachings. The principal objective of religious and mystic instructional schools is paving the way  for the spiritual transformation of human beings, getting to know the pollutions and sensual maladies, and eradicating them. Such pollutions having been eradicated, the repercussion of their teachings which is the reflection of the divine light and enlightenment of very human being in the light of the truth sun shall be materialized. However, such instruction are not only simple and superficial; they embody all aspects of human being and require an all embracing movement and transformation. Consequently, in mystic instruction, in addition to the surface and superficial behavior, the interior and its hidden angles are brought under consideration. For this reason, acting like an  experienced educator and skillful  psychologist, mystics ,such as Mowlana attempts to heal the maladies affecting  the lower strata of human interior through  their instructions, and a Muslim such as Saadi, with mystic tendencies, depicts the hidden influence of such teachings in the human ethics and conduct.