نشریه زبان و ادب فارسی
پیاپی 204 (بهار و تابستان 1387)

Literacy works in ghajar and zandich era have not been investigated scienentifically due to particular attention to the literature before eigth century. It goes without saying that there are precious works in 12th and 13th centuries such as "Osol-ol-fosol fi Hosol-ol-vosol" in gnosis. The book is the last work of Rezagholi khan Hedayat, sincc be was at his highest level of maturity and perfection, the book is more important. The book is an encyclopedia in which all related topics to gnosis have been investigatcd. The book has not been published yet and ever thcrc is no publish article on that. There are two transcripts; one in the parliament library whit 820 pages and the other in the booali sina library of Hamcdan university whit 520 pages.

The contrast of "reason and love" or "philosophy and mystics" is a wide- spread and far-reaching controversy. We can find few mystical works which have neglected it. Molavi is one of the greatest poets and mystics who have repeatedly delved into this problem and have given priority of understanding based on heart to understanding based on reason. Such disagreement can be seen more or less in other similar mystical texts. Irrespective of his meticulousness and subtlety in expression the harms of rationalism as well as resort to reason as an unreliable means in knowledge, the main difference between Molavi's view and that of others is his focus on philosophy as a science and technique which has its own characteristics and utilizes special methods of philosophy and reason. Referring exactly to technical terminology of philosophy which philosophers have sought to present their own philosophical thoughts, Molavi in Masnavi opposes philosophers, discrediting methods of philosophers. His strong opposition to them eventually results in strengthening of his mystics. This paper aims at investigating Molavi's anti – reason thoughts based on critique of the very technical terminology of philosophy in Masnavi.

There are two questions this essay is to answer: 1 – what was the p0rp0se of Herawi - who sent the famous questions to Shabertari? 2 – what is the simillarities and the difrences between them in relate theoretical and practical mysticism? The basic principle of Shabestari is knowledge minwhile the basia principle of Herawi is love.Bout of them agree in some topics like:1- Testifying inablity of reason to perceive suprime truth.2- Emphasising on uniqness and evoiding inkarnation and unification.3- Accepting the resemblance between macrocosm and microcosm.Their differences on oppenion is in some aspects like: 1- Emphasising on theoretical mysticism (Shabestari) or on practical one (Herawi).2- Beliving in oneness of being (Shabestari) or oneness of intuition.

According to Quran (72nd verse of Surah Al Ahzab), "God did indeed offer the Trust to the Heavens and the Earth and the Mountains; but they refused to undertake it, being afraid thereof: but man undertook it; He was indeed unjust and foolish." There are various interpretations of this verse and the nature of Trust. The Trust is regarded by most interpreters of the Quran as a capacity, quality, or a belief which is fixed in human soul by God. But, for Ibn Arabi and based on his mysticism, these three, i.e., the Trust, the trustee (God who offers the Trust), and the Trust holder (the man who accepted the trust) are the same. This article, regarding Ibn Arabi's different remarks on the interpretation of this verse and based on his monism and the manifestation of God in the universe, tries to analyze his interpretation.

Dowlatabadi is one of the most celebrated figures in the realm of Persian Fictional literature. His novel Rouzegaar-e Separi Shodeh-Ye Mardome Saalkhordeh is undoubtedly one of his masterpieces. This novel is imbued with his poetic imageries, among which similes are legion. Empiricism and a brand new outlook behind theses similes have brought about innovation on this arena. Hence, the author deserves a high station in rhetoric.Despite such drawbacks as complication, prolixity, and excessive use of similes, and this novel can be safely regarded as an effort in extending the scope of imageries in Persian literature.

Literate, scientist and contemporary mystic Professor Hasan- Zadeh Amoli that has numerous authorships in the field of scientific, literary, verbal, philosophic and mystical materials, one of his literatures is the poem book that he had composed in terms of the past poets style as Hafez, Moolavi, Sheikh-Mahmood Shabestari. Major part of his book isabout the theosophy of prayerfully and the amorous as well revelation. Book catechism is on according to Qoran, Hadiss (anecdote) and the faith prescripts. From the viewpoint of this mystic and scientist, human is the heart of the creation. Propounded theosophy in this poems and literature isn’t dust theosophy, but is mixed with verbal and philosophic discussion, that it is very difficult to understand for many peoples.

A bilateral life has been considered for most of the mystics. At times a sinful person has undergone an event and has changed to be a great mystic while some mayor mystics have been disturbed but this disturbance is urgent for their improvement. Since the basis of these evolutions is legendary it is difficult to understand them. Since these mystics observe a high significance for epistemology and they base their ontology upon it, it is important to take their perceptions of the narratives and different elements of creation into consideration to understand the roots and bases of the mystic questions and to perceive and justify their legendary evolution. In this survey it comes out that a number of the mystic narratives and Mystics quests are reflections of mythological patterns which have changed due to their roles and applications in the mystic's circles and societies.

In the history of Persian language, there are some untouched points which may not be fully understood excep though a detailed study of the texts belonging to different periods of the evolution of this language. The present article focuses on the linguistic features of Dánesh-Náme 'Aláyi by Ibn Sina, which is no doubt one of the most important Persian texts of the 5th Century, in oder to shed some light on one of the less studied period of the history of Persian. To gain this objective, the article provides a review of the works done on Persian texts, as well as introducing the Persian writings of Ibn Sina. The prose style of the Sámánid era(during which Ibn Sina lived),as well as hismethods in providing the new terminologies of his expertis, are followed by a detailed report on the linguistic characteristics of Dánesh-Náme 'Aláyi, with a Special attention to one of its several treatises entiled Resáleye Eláhiyyát.