فهرست مطالب آسیه ذبیح نیا عمران

The present research examines the characters of the novel The Last Lady's Game written by Belqis Soleimani (born in 1342) in the framework of Dr. William Benham's personality theory based on the connection between typology and the seven planets. Ben also tried to present a complete and clear picture of the individual by linking the personality and the seven planets; Because personality is a fundamental and important topic in psychology that leads to judgment about the main nature of a person. The author of the novel, in characterization with the attitude to the people of the society and real characters, creates prototypes with the help of his imagination in order to show their nature. Character and characterization are the most important elements of a novel. The present research tries to answer the main question using the descriptive-analytical method, according to Ben Ham's theory of personality, which character is more similar to the mentioned theory? According to the findings of the research, Kiwani's personality type is closer to the lady's personality, which indicates the sadness, fatigue and bitterness of her life.

Nell Noddings an American philosopher of education, considers the human being to be the center of moral education and believes that a person who feels compassionate, will be in state of discomfort and anxiety. This state awakens him/her to go beyond self. It is due to this awakening that the person considers the needs of others as his/her own needs and tries to satisfy them in sofar as he/she considers himself as responsible for others’ needs. The poets of lyric poems presented their wise words in the form of teaching children, which were often short but with high moral concepts, in the text of romantic poems. The main reason and motivation for writing educational children's letters in the romantic system is to draw conclusions from stories, awakening and lessons. Both from Nell Noddings' point of view and in the children's letters, emphasis is placed on human relationships, because morals are made in relation to others and gain meaning.

The present study is descriptive-analytical, using data collection and library documents through note-taking and evaluating the notes.

The findings show that some verses of the letters to children in the lyrical poems are consistent with examples and theoretical bases and concepts of the ethics of care and compassion and educational theories from the point of view of Noddings' theory of care ethics. Letters to children are private letters in the heart of the text of lyrical poems, which have independent meanings while being connected to the text. These letters do not have a specific place in the text of the lyric poem; sometimes they appear in the beginning and sometimes at the end of the poem.

Emotional preoccupation with others and compassion for the general public have a wide expression in letters to children. Paying attention to human values is one of the most important approaches of poets in communication ethics.

The present study deals with the moral criticism of the Book of Tohfa (8th century Hijri) based on the school of moral utilitarianism. Tohfa has ten chapters and several allegorical and historical stories mixed with prose and poetry. The author of the book is unknown, but it is likely that its author is Mirza Sharafuddin Fadlullah Ibn Abdullah Qazwini (around 640-740). Tohfa is an educational work in cities politics that can be analyzed based on moral theories. One of these schools is moral utilitarianism. Utilitarianism believes in a normative moral system that considers the originality of pleasure as the criterion of the moral character of an action. From the point of view of this school, values deserve to be preserved and promoted as long as they can be interpreted and translated into the interests of individual well-being and collective pleasure, but the benefit of the individual is always preferred over that of the public. The present study, by using a descriptive-analytical method, tries to answer the question of which type of moral utilitarianism has a high frequency in Tohfa? Findings indicate that the most moral benefit considered in this literary text is the collective benefit and the interests of the public. The author of Tohfa, under the influence of Islamic moral teachings, conveys direct and indirect recommendations to the readers in more than 55 anecdotes and allegories which have religious and educational values in addition to creating literary pleasure for the audience.

This study is a research on Gilgamesh tragedy which is a search of deathlessness Based on Irvin D. Yalom (1931) whom is an American existential Psychiatrist – ideas on death and one’s self defense mechanism against anxiety caused by fear of death. Gilgamesh was the fifth king of Sumeria. He ruled Uruk city for 125 years after Noah’s flood. People complain to the gods about his oppression and gods create Enkidu to defeat him. The two become friends after a head-to-head fight. Gilgamesh, with the help of Enkidu kills the Bull of heaven and Humbaba the guardian of the cedar forest. In the aftermath, Enkidu dies and sad Gilgamesh seeks immortality, but in the end, the death embraces him. In this study, with Relying on descriptive-analytical method and comparative approach, The Gilgamesh tragedy has been compared with Irvin D. Yalom’s opinions that the main goal of his existential psychotherapy is to increase a person's awareness of existential concerns by expanding his perspectives on life and the world around him. The result of this study shows that Irvin D. Yalom’s ideas on death anxiety and giving a solution for overcoming fear of death are consistent with Gilgamesh tragedy.

Kamaluddin Haji Baba ben Mirzajan Qazvini is one of the famous students of Sheikh Bahai. He has written Kalamul Moluk in 1043 A.H; and its copy has not been found in any sources. The unique manuscript in Persian on gnosticism with having number 10294 is in the collection of the Majles Library. The subject matter of Kalamul Moluk pertains to the lives and sayings of the gnostics, sages and prophets. The thought-contents of the work reflect the gnostic ideas of the writer and to an extent show his acquaintance with subjects like: astronomy, history, lexicography, literary genres of prose and poetry and other literary disciplines. Hence, the edition of the text is all the more necessary. The prose of Kalamul Moluk , like most of the gnostic texts , is simple and far from complexities and it is marked by precise and short sentences. This manuscript is the revelation of the proud Islamic gnostic heritage of Iran and an achievement of the Iranians. Therefore, its edition is a cultural necessity in our society. The present article aims at high-lighting the core issues embedded in the Kalamul Moluk. The researches on the text show that the core-contents of the text are replete with gnosticism and ethics. The methodology is based upon the prescribed tools of the library with descriptive and analytical manners.

In the history of Persian literature, poets and writers used to dedicate part of their works to educate their child which attested to the importance of children’s education by means of literary text. Authors’ book to his child forms the text in literary corpus though embedded in text, yet conveys an independent meaning. Though these books of authors’ to his child find no special mention in texts but are visible in a text at the beginning or the end of the book. Books of authors’ to his child are often found in the lyrical poems of Sabk-i Iraqi. Men of letters have inculcated moral values in their son and help them to overcome human vices. The purpose of the research is to trace the works of authors’ book to his son in the annals of Persian literarture since 4th Century A.H. to the present day. It seeks to have the practical dimension of training and up bringing in the comtemporary period. The research method in this article is descriptive and contains analysis. This research is applied with a purpose to generalize and use for education and child-upbringing indicators in the present era. Since the purpose of this study is to identify the components of optimal education embedded in text, the basis of this work is to develop concepts and contents of advising child by using qualitative data. These ideas have been developed from the works of the poets of lyrical poems. They  have seen, heard, and experienced what they have imbeded in their writings. The poets of the lyrical poems portray to their children the truths of all classes of society in attractive and pleasing manners and convey it to the audience in the form of maxim and advice. The present study encompasess nine lyrical poems including  Leily and Majnun of Nizami, Leily and Majnun, Hasht Behesht (Eighth Heaven) and Duval Rani-Khizr Khan of Amīr Khusrau , Leily and Majnun, Yousef-Zuleikha and Salaman-Absal of Jami, Salman Savoji Divan, and Yousef-Zuleikha of Masoud Ghomi. Indices of individual and social moral development have been selectively extracted and compiled from the core of child-advising poetry of romantic poets. Books of authors’ to his child are often found in the form of lyrical poems of Sabk-i Iraqi. Nezami Ganjawi dedicated 36 couplets in Laili wa Majnoon to his son Muhammad, Amir Khusro Dehlvi in Daval Rani and Khezr Khan dedicated 224 couplets to his son Mubarak and in Majnoon wa Laili dedicated 157 couplets to his son Khezr. Salman Savji in Firaq Nama dedicated 93 couplets to his adopted son Sultan Owais and Jami in Yusuf wa Zuleikha dedicated 99 couplets and in Laili wa Majnoon 32 couplets and in Salaman o Absal dedicated 11 couplets to his son Ziyauddin. Khwaja Masood Qummi who was a poet in the second half of the 9th century A.H. in his poem Yusuf and Zuleikha dedicated 143 couplets to his Ghiyasuddin Muhammad in which poets’ children are addressed in poetry. Poets and writers have encouraged their son to imbibe ethical virtues and shun human vices. Only Amir Khusro in his lyrical composition Hasht Behesht has advised his daughter Afeefeh in 76 couplets. In all the nine given romantic poems of this article, the individual moral refinement, as well as the teachings related to science and friendship, secrecy, social relations, etc., have been highlighted and this theme is a knack of the poets of romantic poems for expressing their thoughts.

Prodigy and Veil is one of the folk tales that was compiled in the seventh century. In this literary text, the two narrators narrate twenty stories in ten days, all of which have a moral content, a house plan and civil policy. This research tries to answer the question; what is the type of narration and the most significant types of themes and ideology of the stories of the Prodigy and the Veil in a descriptive-analytical way which is based on a theoretical framework. According to the achievements of research, moral and educational issues are taught in the form of tangible and objective examples and allegories in each of these works to increase the rate of learning and its persistence in the mind of the audience. Prodigy and veiled (Ojoobeh and Mahjoobeh) belong to the group of Iranian long stories. The aim and intention of Hamid Ibn Fazlullah Sarakhsi in the story of the (Monster) prodigy and the veiled is to convey the message of family, social and human values to the audience. In this regard, the styles of elements used in the construction of the story is all simple and uncomplicated. Admonition and learning is one of the salient features of this story. It seems that this story was created only to express a moral principle or a wise advice.

Amir Khosrow Dehlavi is one of the famous Persian mystics and poets of India, in the second half of the seventh century and the early eighth century AH. He was a disciple of the saints (d. 725 AH) and the education he received from him gave him a special position in the field of Sufism. The love poem "Dawelrani and keZrkan " was composed in the form of Masnavi and Bahr-e-Hazj of Muthanm Maqsoor or Mahzouf in 4519 verses. The subject of this romantic Masnavi is in the true story of the love of Khidr Khan, the son of Alaa al-Din Muhammad Shah Shah Khalaji, with "Diwaldi", the daughter of Rajah Gujarat. The present article answers the main question with a descriptive-analytical method that despite the imitation of the lyrical system of Dolarani and Khezr Khan by Khosrow, Shirin, Lily and Majnoon Nezami Ganjavi, what are the most prominent innovations and innovations of Amir Khosrow in this work? According to the research, the most important innovations of Amir Khosrow in this lyrical system are the use of new metaphors and new similes, breaking the norm in using irreplaceable obligation, writing ten letters and executing the schema of ode and lyric in the form of Masnavi Dolarani and Khezr Khan.

The present article examines Susan Kay's novel The Ghost of the Paris Opera (1990) based on Gangman's hot theory (1963). Goffman addresses the issue of social relations. He is born and therefore rejected by society, his abilities are ignored and he is deprived of a terrifying and inhuman ghost.The present article will try to answer this main question with a descriptive-analytical anthropological approach. According to the results of the research, the most important stigmas and labels in the Paris Opera ghost novel are feelings of disgust, rejection, anti-currentism, and social dissent in the novel. It is Eric 's perception of character that often has a psychological and cultural basis, a hot feeling of destiny and, consequently, an arousal of kineticism and revenge that surrounds Eric more than anything else. According to the research, Eric suffers from the stigma of discrediting social identity, which dominates his actions and relationships throughout the novel.

The present article examines the Masnavi "Higher Conservatory of Birds" by Yazdi riyazi (1390-1390 AH) based on Eric Fromm's theory of love (1980-1900). "Higher Conservatory of Birds" is a lyrical poem that was composed of the language of birds in a symbolic and allegorical way, in four hundred verses and in seven parts. Forum was the first to discuss the art of making love and to provide a broad field for research and study, offering practical solutions to love. This research, using a descriptive-analytical method based on library tools and using the psychological theory of love of Eric Fromm, aims to answer this main question: how much is Nightingale in love from the point of view of Eric Fromm's psychology? According to the product of the research, the nightingale in the "Higher Conservatory of Birds" is a true lover who endures many hardships in the way of love, and according to Fromm’s theory, traits such as poverty, kindness, sense of responsibility, respect and knowledge are completely in line with the true manifestations of Eric Fromm's true lover.

Amir Khosrow Dehlavi ( ) is one of the famous Persian mystics and poets of India, who dated his Masnavi dolerani and Khazr Khan in to imitate the military khams. The content and content of Dolarani's and Khadrokhan's rich poem about the failed love and failed marriage of Khadrokhan's son Aladdin with Daulani's daughter Amir Gujarat. This romantic Masnavi, also called Ashqiyah, is also famous. Robert J. Sternberg (b. ), an American cognitive professor in , presented a theory of love in the sense that love is intertwined with the creation of man and his continued survival that man needs to improve his quality of life. There is love and manifestation of its transcendent sparkles. Love is a motivational phenomenon that protects people from the difficulties of the day when difficulties arise. The present article seeks to answer which of the three types of love outlined in the Sternberg's Trilogy of Love triangle in the Dolorian and Khazrikhan Amir Khosu Dehlavi's poems. The results of the study show that Amir Khosrow's love is the perfection of love.

Amir Khosrow Dehlavi is known as the "Parrot of India" (Samarqandi''''''''s government, 2007: 238). His father, Saifuddin Mahmud, is originally from Lachin and his mother from India''''''''s Pythyol. He lived in the city of Turkestan and was the head of his tribe. From his childhood, he revealed his poetry. Amir Khosro studied the sciences and techniques and studied Persian works and poems in order to find complete mastery of the language. He served at the court of many local kings of India and spent his life. Amir Khosrow became aware of the departure of Bengal and Odeh from his late death, Nizam al-Din al-Ola, while returning to Delhi. He ran to Delhi and headed to the harbor of Torbat Sheikh. He separated from the court and left the world in the same year, the 29th of December, 725 AH. He died at 74, buried in his tomb. Ayatollah Khosrow Masnavi Khezrkhan and Dowarnani (715) at age 62. This poem is about the true description of love and marriage Shamsaddin Khadzarkhan, son of Sultan and Dawlrani daughter of Gujarat. Masnavi Dowarnani and Khazar Khan have a lot of historical and social value in addition to literary advantages. Mohammad Shah Khalaji has ruled in Delhi (from 695 to 716 AD). According to Amir Khosraw (p. 50), in 715 BC In four months and a few days, it''''''''s done four thousand two hundred bits, after which it adds 319 bits, so the entire book is 4519 bits, and before the story begins, the verses in the monotheism and prayer P.) And praises the king of the evening (Aladdin Muhammad). This poem is also called "love and passion" (Safa 1371: 3/781). The divisions of the story of the Dvorrani and Khazar Khan verses from the beginning of the life of Dolarani and Khezarkhan until the end of the story, along with the historical and social events And literary Indian subcontinent. The attention to ethical and humanist themes is seen throughout the story of this rich aristocratic system. In sum, desperation and sad sad sadness spread throughout this romantic system, the love that is in this system is a real experience. Heart experience "It is possible to hear the sound of the poet''''''''s soul, which is crushed and broken by the grief and distress. In this form of love that gives him poems, poetry is pain, pain, real pain. A pain that does not recognize disgrace and scandal and is familiar with scandal and disappointment. However, until the ages, he is not separated from the poet''''''''s soul and, until the end of his life, he has been given the youth of the youth. "(Zarinkoub, 1373: 267) The present article answers the following question: - What are the most prominent topics in the poetry of Ghanai Dowarnani Khizarkhan Amir Khosrow Dehlavi?

The research method in this article is an underlying case with a correlation approach.In this research, documentary methods (surveying descriptive)and surveying (using Amir Khosro''''''''s theories in the Dounorani and Khazar Khan poems) have been used to collect information.The article also seeks to use the content analysis method to analyze and evaluate the many application criteria of the subject matter from the perspective of this character. The realm of this research is the entire text of the original verse of Dunarani and Khazar Khan. Also, the indicators of individual and social moral development have been extracted and formulated individually.

The poem is a poem in which the poet, regardless of his personal feelings, speaks of the perfection of goodwill about the various issues that bring about social reform. Although wisdom and wisdom are not specific to a particular form of poetry, this method of education in the Persian poetry system is enriched. "One of the pillars of stability, permanence and immortality of a work in the East is always the emphasis on moral principles and teachings." (Yalemae, 2011: 154) In Persian poetry, the broadest spiritual and emotional horizon is the horizons of ghana poetry. The topics that make up the ghana poetry in Persian literature are almost all of the same. It is worth noting that in Persian literature, many concepts are often combined, and in most poetic forms there is a set of these concepts. Ghana, in the words of the word, means the song, melody and vocal, and the poetry is said to be a poem that is the reporter of the emotions of the poet''''''''s personal sentiment (Moin, 1375: below the word), and "Ghana''''''''s poems, as its name implies, is poetry." Which deals with love and friendship, suffering and abominations and whatever the human soul is exposed in expressing human emotions "(Razmjoo, 1370: 64). One of the most common types of poetry is romantic poetry. The romantic poems are the expansion of rich poetry. In the gazelle, the concept of love is spoken, but in the romantic system, the same open and extended theme, it finds perfection in the form of a story. Amir Khosrow Dehlavi is a mystic poet of Farsi language, and for ethos-oriented poets, attention has been paid to ethical issues; it is clear, however, that the ancients of the story - even the love poems - have the pretext and pretexts for expressing the subject matter in question. Therefore, poets who create poetry systems try to use every opportunity to teach moral concepts. This research, in a descriptive and analytical way, attempts to represent the traces of indigenous themes and superstitious thoughts regarding the semantic layers of the story of Ghanai Doverani and Khazar Khan.

Amir Khosrow Dehlavi is one of the prominent Iraqi style poets. Simplicity of language and expressiveness The issues between lover and beloved are the hallmarks of his lyrical poetry. Amir Khosrow in the poetry of Ghanai Dowarnani and Khazar Khan is a poetry meaningful, not formative and more meaningful than in its form. Amir Khosraw believes in the poetry of Ghanai Dowarnani and Khazar Khan that the romantic relationship formed on the basis of humor and humanity will never be disconnected, and the preconditions for the spiritual flourishing of this relationship are provided. His goal was not merely the creation of a romantic system, but, by designing and describing the moral themes, has led to an increase in the quality of speech, action, and thinking of people. To achieve this, he has used semantic mystical teaching texts. Amir Khosrow is a Persian mystic poet and alert is very important in Sofia. In this genial system, the love story is like a skin whose ultimate purpose is to admonish and teach.

The manuscript of Kalam al-Muluk (1403 AH) is a Persian mysticism work in Persian written by Kamaluddin Haji Baba bin Mirza Jan Qazvini, one of the most prominent students of Sheikh Baha'i. The only version of this manuscript is kept in the library of the Majlis in 10294 entry. Kalam al-Muluk of Baba Jan Qazvini is about the circumstances and words of mystics and saints. Therefore, considering that it shows the author's mystical thoughts and ideas, and like most mystical texts, its prose is simple and far from ambiguity and complexity using simple and short sentences, its content is also a symbol of the rich mystical culture of Islamic Iran and the record of Persian-speaking mystics reflecting a manifestation of our Iranian identity and culture.The present article tries to answer the main question that why more than ninety percent of the mystical text of Babajan's theology is similar to Attar in terms of form and content via a descriptive-analytical method. The results of the research show that the mystical memoir of Kalam al-Muluk cannot be considered as an independent book, because the work is a writing and refinement of the memoirs of Attar. Since Babajan was a scriber and transcribed the works of mystics, it seems that he wanted to create an anthology of mystics’ lives.

Kalila wa Dimna of Nasrullah Munshi was rendered in to Persian verse by Qan‘i Tusi in the seventh century AD. It contains 10548 couplets and composed in poetic meter namely bahr-e motaqarib. Kalila wa Dimna deals with ethical and moral teachings and it must be studied on the basis of moral theories. One of the schools is utilitarianism. The utilitarianism theory believes in normative moral system that considers the originality of pleasure as the criterion for the morality of an action. Therefore in the view of this school, values deserve to be preserved and advanced to the extent that they can be interpreted in the interests of individual well-being and collective pleasure as well. But at the same time the benefit of the individual takes precedence over the collective. The present article tries to answer the question with a descriptive and analytical method that which of the types of utilitarianism has a high frequency in the Persian versification of Kalila wa Dimna of Qan‘i Tusi? According to the existing researches, the base of Kalila wa Dimna is moral and ethical teachings. However, these literary texts mainly vouch for personal benefit. The individual benefit must take precedence over collective interest to the extent that it orders the king. Regardless, if the subordinate has become his or her equal, must be eliminated.

Nasrollah (Naser) Mardani (1948-2004) is regarded as one of the most influential poets of Islamic revolution of Iran. The influence of Islamic thought and Shiite discourse in his poetry is such that even the most trivial behavior will take significance in the light of his thoughts. Issues such as Iran's Islamic revolution achievements by considering reliance upon religion and law and protecting Iran's territorial integrity, its system and religious as well as patriotic values are reflected in his poetry. Upon Islamic revolution's victory, Persian religious poetry stepped into a new and unprecedented direction. Nasrollah Mardani addressed concepts such as martyrdom, fighting against evil regimes, fighting against tyranny, feeling empathy with world's poor and weak people and some other similar ones. His revolutionary poems are dynamic and active indeed and the poet is moving after the promised savior. His poetry is not solid and static, as it was in pre-revolution poetry. Coinciding with Islam's revival after revolution, his poetry takes a new direction compared to the previous poets and a new conception of religious concepts are presented in his poems, i.e. he takes a new stance toward Islam. "Islamic Revolution Literature" is one of his outstanding works in this field.

Robert A. Emmons first mentioned about the spiritual dimension of human intelligence in 1996. He described spiritual intelligence as a set of abilities to utilize religious and spiritual resources to experience mysticism. Amir Khosrow Dehlavi is one of the most famous mystic- poets of Indian Persian in the second half of the seventh century and early eighth century AH. He was a disciple of his mentor Hazrat Nizamuddin (d.1325 A.D.) and his training gave Khosrow a special place in Sufism. His poem Doval Rani wa Khizr Khan has been composed with a mystical approach, and the mystical teachings in the poem are quite evident. The present article seeks to answer the question of what is the most important index of spiritual intelligence in the mystical view of Amir Khosrow Dehlavi which he has incorporated  in the poem Doval Rani wa Khizr  Khan. Do they have bearing on the theory of Emmons’ spiritual intelligence? According to my research, Amir Khosrow has combined mysticism and spiritual intelligence in the poem Doval Rani wa Khizr Khan. The elements of kindness, generosity, self-esteem, empathy, altruism, love, self-sacrifice and tolerance in the poem are common features that have been identified as prominent components of spiritual intelligence in the theory of Emmons.

Kalam Al Molouk Babajan Qazvini, who is enjoyed from the teachings of Islam and Holy Quran, has dealt with various aspects of respect for humans and creatures, and the way to interact with them. The present article tries to answer the question that what is the most significant Qur'anic style as well as the function and role of this method in human life in Qazvini's book and the method is descriptive – analytical.  According to the findings of the research, Babajan Qazvini pays the most attention to the life of forbidding worldly temtation because it is the source of all impurities and leads man to evils. Also, Babajan Qazvini's approach in the field of Quranic lifestyle is a spiritual view of man and the world; For this purpose, this article, based on the method of content analysis and Quranic approach, Babajan Qazvini's view Lifestyle has been compared with verses of the Holy Quran.

Amir Khosrow Dehlavi (651-725 AD) is one of the famous Persian mystics of India in the second half of the seventh century and the early eighth century. In Masnavi, he is a subordinate of Nezami Ganjavi. One of Amir Khosrow's Masnavi which imitating "Haft Peykar" of Nezami has written the poem "Hasht Behesht". In compiling the anecdotes of "Hasht Behesht", he referred to the book "Jawaher Al-Asmar" by Emad Ibn Muhammad Al-Saghari. Amir Khosrow has quoted several anecdotes of "Hasht Behesht" from the book "Jawahar Al-Asmar" and even in many parts of the text of "Hasht Behesht", he has borrowed and adapted the phrases and sentences of this work. The book "Jawaher al-Asmar" contains a hundred stories that are told in the language of parrots for fifty-two nights to prevent a young business woman from betraying her husband. Most of the anecdotes and legends of "Jawaher al-Asmar" and "Hasht Behesht" are based on women's ruse. Part of the theme of the anecdotes is the effect of women's breaking the treaty and pretending to veil. Considering that the book "Jawaher al-Asmar" is one of the most important models of Amir Khosrow's work in "Hasht Behesht" and that both works have been compiled in India, they have many things in common. The present article tries to examine the common themes of both lyrical works.

Forecast or Apocalypse is discovery, intuition and telling about future information, regardless of whether it will occur or not. Often, apocalyptic thoughts have emerged in Iranian myths and in popular beliefs because of the humans concern for the future and disposing of anxiety. The main motive for the emergence of these kinds of revelations, is the psychological pressures on humans; so that these thoughts play a role in promoting the future hope. In Iranian legends, various apocalyptic roles and numerous functions have been created due to the existence of the legend itself; most of these concepts are inextricably linked with the material and natural features of legend. The compatibility of natural states with their roles in popular belief is the main reason for these revelations.This research in a descriptive-analytical way, tries to answer the question: what is the most significant part of the revelations in Iranian legends? This study tries to answer the question in a descriptive - analytical way: what is the most important of all types of Revelation in Iranian legends? According to the research achievements, the most kind of revelation in iranian legends is related to “inspiration” and its least, the use of sleep language and dream as the most important manifestation of its expression.

The interesting memoirs or notes in any language are related to the reports written by people who travel in all over the world. Often, these notes contain content that cannot be found elsewhere (Rahimian, 1994). European's travelogue about Iran has been taken into consideration since Safavieh, Zandyah, and Qajar periods, during which numerous travelers have traveled to Iran from different European countries for various purposes, each with reports, travel letters, and notes on the situation of Iran which are considered as an important and useful sources. The travelogue is both a biography of the traveler, and a history of population, which is considered as the most important source of the recognition of the countries, historical and geographical situation of the inhabitants, and narrative limited by the time, place, condition, and occurrence. Travelogues are one of the essential sources of research on the status and quality of people life for researchers and social scientists who live in the present time. Historical books, which have always been the main source for a national history, are the recording of general and collective opinions with the views of the administrators of a community. Therefore, travelogues are a valuable resource for anthropology and sociology (Savagheb, 2001). Iran is a land with thousands of years' background in terms of history and geography; a land with the cultural and climatic diversity, which has been able to protect its existence through political-economic and religious developments among military, turbulences, and calmness (Haghdar, 2016). The climate expansion and the presence along with the other civilizations, the creation of historic centers, and urbanization are among the factors that have made Iran interested for foreign tourists, and thus, transforming this ancient land into an international attraction and adventurous travelers, cultural explorers, and foreign merchants. These advantages fascinated and sent them to travel in Iran and make them to record their memories of this rich land of cultural-social variations (Ghaffarifard, 2013). The main aim of this study is to explore the characteristics of the Iranian national identity in terms of William Franklin's attitude. Further, the purpose is related to Zandiyeh customs and its differences and similarities with the previous periods. 

In this paper, the method is texture-case with a correlation approach. The documentary methods (surveying descriptive) and surveying (using Franklin's theories during a trip to Shiraz) were used to collect information. Also, the present study attempts to analyze and evaluate the Shirazian customs in the Zandiyeh era, using the method of 'content analysis'. This research is done studying the full text of William Franklin's book named Observations Made on a Tour from Bengal to Iran. Also, cultural customs' attributes have been selectively extracted and codified.

Culture is the mirror of the national identity, and refers to the collection of literature, art, knowledge, religion, creations. In other words, the culture of every society is considered as a popular culture (Jafari Ghanavati, 2015). In fact, the popular culture is a combination of customs, concepts, and a lifestyle with all its dimensions from birth to death, which accompanies human beings. "It is clear that with such comprehensive view, it has not only its roots in history, but also in the ancient myths, religions, and the lives of predecessors." (Homayouni, 1992). Culture refers to the characteristics of a community or a nation, and includes language, customs, tools, concepts, values, ​​and criteria (Shoarinejad, 1993). An important part of the rich history of our Iranian culture refers to public culture and literature. In fact, the culture of the people consists of a set of concepts, celebrations, entertainments, legends, songs, illustration that is widespread and dynamic; it is always evolving and recreating, and has harmony with new needs and situations. It is not dependent on individuals and groups; it is a collective movement made by people (Zolfaghari, 2015). Travelogues of European tourists to Iran are considered as one of the main sources of research and studies in Iranian folklore. Zandiyeh (1794-1750) have been known as the era in which few scientific texts have been published in terms of the Iranian customs and celebrations. Although the founder of this dynasty, Karim Khan Zand, was a great man, defender of culture, and well known for many years after his death, there is not complete information about his lifestyles in this period because of his short governing period, internal wars to eliminate rivals, limitation of relations with European countries, especially Britain and France, and the incompetence of the kings after him. William Franklin's itinerary is among the few itineraries during this period which refers to the customs of zandiyeh era. William Franklin was an orientalist and officer of the British army. He traveled to Iran in 1786 due to his interest in learning Persian, the history, and Iranian's lifestyles. He was a guest of an Iranian family in Shiraz for eight months. After that, he published the valuable book about zandiyeh era.

The people's customs during Zandiyeh era were influenced by two periods: customs influenced by the ancient and pre-Islamic period, such as the Golrizan ceremony, the sanctification of water and the belief in its healing properties, the Nowruz celebration, poetry and storytelling among the people, belief in spell, witchcraft, and astronomy and the Safavid era. Karim khan wanted to constitute the powerful government in Shiraz. Further, with the invitation of artists from all over the country to Shiraz, some Safavid customs were performed during the period of Zandiyeh, such as believing in the high position of Imam, especially Imam Ali, harboring the criminals in holy places, dividing Shiraz into twelve neighborhoods, believing in sacrifices, congratulating food, some marriage practices, including proper time for weddings, the use of green and red colors in the cloths, some traditions and celebrations like fireworks and rams, Ghorban and Ghadir festivals, Muharram ceremonies with all attributes other than Ta'ziyeh. Some traditions have been introduced in the Zandiyeh period, such as the high use of proverbs and poems while talking, decorating celebrations, some marriage practices such as the dowry of the groom and poetry of the boy in the girl's house before the wedding, some bloody customs such as the marriage between the killer family and victim instead of taking the blood money and the Ta'ziye ceremony, which are common in this period.

Baharestan Jami (817-898 AH) is a book of ethics and moral advice with simple prose mixed with peotry written in 892 AH. Jami has written this instructions and allegorical work in imitation of Saadi's Gulestan. The fourth vow of Jami’s Baharestan is about love and lovers. Muhiuddin ibn Arabi (638-660 AH) is a great Andalusian mystic whose mysticism is based on love. Love is considered by Jami and Ibn Arabi to have many similarities. This paper is a descriptive-analytic and library research that aims to answer the question of what love is to Ibn al-Arabi and Jami. Based on the research findings, Jami seems to have been influenced by Ibn Arabi in explaining love, and both consider love to be innate and the basis of creation. For Ibn al-Arabi and Jami, the principle of mysticism, love, and unity of existence is that the centrality of the being and the truth of existence is the right of transcendence, and there is no other truth apart form that.

Realism has a privileged position in the Persian poetry of early tenth century SH. This style, which is an intermediate between Iraqi and Indian styles, has brought about the greatest change in the poetic themes after Iraqi style. Amir Khusrau Dehlavi was a famous Persian-speaking mystic and poet in the second half of the seventh century and early eighth century. Although he is one of the most prominent Iraqi-style poets, he must be considered as one of the leaders of realism in Iran. His sonnets are noticeable for simplicity of language and the expression of the issues between the lover and the beloved, which are the hallmarks of this branch of realism. In his sonnets, when the lover encounters his beloved’s disregard, he does not flatter her but blames and reproaches her. The specific characteristics of his sonnets include punishment and taking revenge on the cruel beloved, expression of the relationship between the lover and the beloved, abandoning the lover, punishing the beloved, describing togetherness, expressing the baseness of the beloved and the helplessness of the lover etc. The article demonstrates that the poet has understood the heartbreak caused by love, which is one of the most important elements of this style, and has mingled it with imagination to use it as a thematic element in his poetry.

Present study intends on evaluating the conceptual development of hair and its synonyms in various Persian poetry styles. To reach such target, Lame`ee poetry (fifth century) was elected as a representative of Khorasani style. Nizami Ganjavi (sixth century), Jalal Tabib Shirazi (seventh &eight century) and Amir Khusrow Dehlavi poetry was considered as a representative of Iraqi style, and for Indian poetry style, we picked Saib Tabrizi (eleventh century). However, other poets are considered in discussion content as samples. Generally, phrases such as “zulf”, “hair” and “tress” are static subjects in Persian Ghazal, and has never gone under any evolution. Love, the most significant theme of Ghazal is divided into two main categories of heavenly love and earthly love, making Persian Ghazal rich and sweet. To express romantic subjects and issues, it is required to state the relationship between lover and beloved. Beloved, is the fundamental pole of any Ghazal. Ghazal poet`s perspective from the lover and beloved, is illustrated in the beloved image. One of the poetic illustration in Persian Ghazal is based on sweetheart`s hair and tress. In Persian poetry custom, beloved has a long and dark hair which looks like a lasso, reaching and kissing the backside of her feet. Her hair is disheveled, but the very same disorderliness is keeping the lover calm. Beloved hair, is more fragrant than ambergris and musk. Lover`s heart is captivated and enslaved in the curves of the double tress of his beloved.