نشریه کاوش نامه زبان و ادبیات فارسی
پیاپی 22 (بهار و تابستان 1390)

Any person may be rated in his position and influence by criticized. people are always willing to criticize others. Thus, an individual,s responsibility is to be criticized. This is the price that he should pay because of his position. Successful people are those who are criticize as valuable opportunity and take advantage of it to improve them selves. Although in many great works of Persian literature one can find about this mother role of Saadi is very important. Saadi beautifully considers the mother. Saadi words give advice as a bitter pill rather than flattering with sweet words. He believes that every criticism should start from oneself. In his, Saadi says that hiose who are criticize should be considered as real friends. Saadi warns that people should not try to flatter others. Generally He sticks so much critical importance to constructive Criticism.

The fact that Khagani has been affected by his mother culture and has used a plenty of Christian words arouses the question whether Nezami has also been under the influence of his mother's culture or not. The aim of this descriptive study is to survey the issue in two of Nezami,s works, namley “Haft Paykar” and “Khosro-Shirin”. To do so, the words, combined words, ironies, allegories, sayings, and other literary devices of the mentioned works have been extracted. The data have been surveyed using a content analysis a and library approach. The result of the research which is a positive answer to the question of the study shows that by this study one can comprehend these two works better.

Quran, the divine word, is one of the basic and outstanding subjects in Islamic scholastic philosophy.It has encountered lots of disputes in early Islamic centuries. In those times philosophers and scholars, put forward different theses on the divine word. Hashvies, Jahmies, Traditionalists, Rationalists, and philosophers of Islam, each in proportion of their own reasoning, considered the divine word from a special viewpoint. Traditionists, divided in two groups, viewed the divine word as eternal. While Rationalistic took it as creatable. Asharites saw the Divine Speech as evil-promting self and verbally and viewed soliloquy as eternal, verbal as creatable. Meanwhile, some rationalists and Asharites have had other insights. However, according to a text, how the Quran was created. is close to philosophical theology. Since then, Dogmatic theology, Divine unity or the greatest Jurisprudence, became philosophical theology. Hakim Sanaee Gaznavi; (467- 529H) is one of poets, theosophers and theologians who has clearly, specially in Hadgat-ol-Hadige, showed his philosophical theological thinking. Through his poems, a Although he has used the language of art, one can find his opinion in this regard. The writer of the essay, while enumerating various ideas about philosophical theology, has tried to find Sanaee’s thoughts and insights on the Divine speech using his Hadigat-ol-Hadige.

key-Kavus, Eskandar's son, known as Onsorol-Maali was one of "Zeyari"dynasty kings and princes who lived in the fifth century and wrote the invaluablebook "Qabousnameh", "Pandname" or "Nasihatnameh". Onsorol-Maali haswritten the book, as he stated in the introduction, as an order to his son"Gilanshah" in forty-four chapters. More specifically, from Onsorol-Maalisviewpoint, the main objective of the book was to teach his son the appropriate wayof living and behaving.Onsorol-Moali has allocated thirty-five chapter of "Qabousnameh" to the principles of poetry. Benefiting from the issue of poetry, he advised his son very concisely: Regarding the extent to which "Gilanshah" sticks to these pieces of advice, no information is available. But it seems that these pieces of advice have been followed and practiced by "Sheikh-Moslehodin-Saadi-Shirazi" two centuries after Onsorol-Maali's death and applied in his poetry and prose. Accordingly, Saadi's works can be criticized to a great extent in line with these pieces of advice. The present study aims at how well Saadi sticks, to Onsorol-Maali's advice and recommendations in the creation of his works. To fulfill the objective, after a number of points in the introduction, the major principles of Onsorol-Maali's advice are investigated separately. Then, benefiting from the remaining works of "Sheikh-Ajal" as well as other researchers, ideas working on Saadi, the study hopes to bring its tenets home.

Shahname is an epic poem book which artistically shows the culture and civilization of Iran in the form of the battles between the warriors of Iran and the enemies. Ferdowsi, to a complete perfection, brings the arts and techniques of the battlefield in front of the eyes of the reader so that they feel as though they are part of the battle and they feel the war with their entire being. His dexterity is obvious in describing the battle scenes and the formation of the armies, arranging the "meymane" and the "meysare", the heart and the wing of the army, sending the vanguards and the spying groups, the Nightattacks, describing in detail the weaponry and the use and traits of each one. Surveying the style of the Nightattacks in the Shahname shows that Ferdowsi was not only an expert in matters concerning face-to- face encounters, man-toman fights and collective and communal wars, which were among the official and organized styles common in chivalrous battles, but he also knew a lot about the Nightattacks, which, according to some epic manuscripts, was the unfair style of the enemy. He knew the arts and the techniques very well, sending spying groups before the Nightattacks and selection of warriors trained for proper speed and agility, are all examples of his battle knowledge. In describing the scenes of the Nightattacks of the Turanians on the Iranian army, he keeps in mind the principles of the Nightattacks, such as ambushing, trench digging, dispatching pioneers, putting a look out on a high ground and starting a fire He also correctly shows the proper ways of aborting their attacks and pushing the night warriors back. In this article, I have tried to survey and explain the style of the Nightattacks, their traits, principles, and delicacies in the Shahname and other epic battle manuscripts such as Garshaspname, Adab ol’horb val’shoja’at, Samak ayyar, etc.

The research has been made based on two axis: The general importance ofquestions and the place of questions in mystical texts. One of the successful planswhich can help us in understanding mystic language and mystical texts is studyingand analyzing these works from the rhetorical point of view science and its usefulas secondary meanings of the sentences and especially interrogative sentences. Theimportance of the matter would be enhanced through the many applications andeffects of questions on the structure of language. The eloquence aspect of questionsand their non exigency aspect have more application in literary texts. The mysticapplies questions and their figurative meanings for gaining utmost languageapplication. The kind and the range of this application which is based on threemystical works dating back to 5th until 7th centuries century, are discussed throughthe present article.

Literature is studied from different perspectives such as Semiotics and Linguistics. Those who study Literature from Semiotics point of view believe that it is an independent system, although it gets some effects from language and has some influences on language. On the other hand, those who study literature from linguistic perspective, believe that literary texts are some abnormal kinds of language, so literature is not an independent system. Different opinions of Haghshenas and Safavi, who are believers of foregoing ideas, are reviewed in parts two and three of the article. At the end, the author shows that there is one main difference between literary and linguistic sings; something which makes us believe that literature is not a subtype of language.

Bijan Najdi(1942-1998), a contemporary Iranian short story writer, made himself known with the following collections of short stories: "The Panthers Running With Me", "Again of Those Streets" and "The Unfinished Stories". This paper is based on the modern literary theories about "The Others" and it obviously borrows Michael Bakhtin's notions as well.Paying attention to "the others" can expand the public mentality and improves the sensitivity of the artists to this fraction of the society. The major questions dealt with in this paper include the recognition of "the others", the differentiation between the characters and "the others", the process through which the narrators define "the others" and the minorities to which Najdi has paid more attention. This research is done based on the close reading of all the stories written by Najdil.

When Firdowsi describes Key-khosrow's second war on Turan in theShahnameh, he has composed a distich in which the moon was illustrated like avictorious king sitting on a turquoise throne. This simile has been repeated in othersections of the Shahnameh and other literary writings. The aim of this paper is touse epic, and historical and literary writings to prove that turquoise thronebelonged to Feredun. Feredun was an ideal king of people who used "victoriousking" as one of his adjectives. This adjective along was gradually used by differentauthors instead of using his name. So this adjective with his throne was consideredas a portion of a simile used by poets.

We can put the mythical ideology, as an old and powerful trend in human thought, side by side with two other ideologies: scientific and philosophical ideologies. In this research, we talk about two mythological criticism schools which we have named and organized: the school of depth mythological criticism and the school of exterior mental mythological criticism. In the exterior mental mythological criticism school, the mythical organized ideology should be assessed from the viewpoint of basic elements and constituents like magic, taboo, tootem, nigueem, poyogani sepand (the holy marriage), animation, barkhy (sacrifice) of the sky ruler, and etc. In this research, we explore magic deeply and clearly as a basic infrastructure in this likelihood kinds and links we also indicate the function of those two kinds of magic in myth, epic and religion. Also we show that the two elements of mythical ideology, that is, poyogani sepand and barkhy of the sky ruler, have been based upon fertilization, growing and reproduction of nature according to a magic- like frame.