پژوهشنامه ادبیات تعلیمی
پیاپی 2 (تابستان 1388)

The rhetorics which started with deliberation and plan on Qur’an the Hadith and the Arabic poetry consists of three main parts namely semantic, speech, and prosody.Semantic and speech are the infrastructure of the rhetorics while prosody pay attention to the surface structure. The domain of speech and prosody is literature and poetry while the domain of semantic is the language litself. In the field of speech the subject of metonym is being discussed through which different ways of expressing a single meaning along with the difference of clearness in denotation is manifested.It means the usage of a word in its unreal meaning. Essential condition for different froms of metonyms is having the element of imagination. Therefore the unimaginary speech is being removed from the domain of rhetorics. With the regard to the relationship of the three main parts of rhe rhetorics, it should be said that the sematic is prior to the speech because the speech is resulted from the agreement with the present exigency (semalntics);however, the speech is prior to the brosody decause the prosody is subordinated to the rhetorics and after the agreement and denotation (semantic and speech) it become necessary.

Many valuable texts of the Persian literature which even were being emphasized as textbooks from very long time ago Are still have some ambiguous points. Therefore removing these ambiguities are both necessary and valuable. The existence of these ambiguities are not proof that all those who have reed and taught wevent aware of them. On the contrary, they have probably kept away to write and Yemind them. At the same time fully understanding of these prose and verse texts are very complicated personally. Literary talent interest, experience, and deep thinking of a literary text for finding the intended concepts of the poet or author are helpful for the researcher. Moveover the personal interpretations and the text capacity for different interpretations shouldnt neglected in this category. In order not to limite my teaching experiences efforts, and accuracy which are the results of the years of teaching and discussions with the students in the the classroom some ambiguous points of the beyhaghi's history are presented in this article and the attempt is to remove them:

Najmeddin Razi is one of the well- known mystics in the seventh century.He has written numerious books concerning mysticism.His most important books is “Mersadol Ebad Men Al Mabdah Elal Maad”. In this book he has expressed his worldview about the creation of the world, mankind, living things and the resurrection. He also has expressed his ideas about meditation.In najmeddin razi’s worldview about God and how the world was created, its beginning and end, is like Ebne Arabi’s worldview in “Foso Al Hekam va Foto Hat al Makiye” and the prophet (S.A) is his center of thoughts and discussions. According to Najmeddin razi God first created the spiritual world. He with attribution to the prophet’s Hadith “Aval Ma khalghol Allah Rohi or Noori” believed that God first had created the spirit or the prophet’s (S.A) spirit and then spirits of the other creatures and finally created the materiallistic world.He has used the from of allegory for expressing his mystical thought therefore according to his statement “The holy spirit of the prophet (S.A) is like a pencil by which God writes the words of the crertion world book. In this article Najmedddin philosophical– mystical views, which was expressed in the form of allegory, are analysed and compared with Ebne Arabi’s views.

In this article the methods of establishing communication between poet and readers in Mathnavi has been investigated. First, by investigating yakobson’s (the famous formalist Russian theorist)theory of communication, the methods of establishing communication are expressed. Second, the effect of addressing and calling on interactional and motivational structures and motivational structures with regard to the grammatical explanation is expressed. Finally, different types of addressing in Mathnavi have been cited with some examples. Attention to the ways of using addressing by Molavi shows his artistic power in creating this masterpiece divan in the Domain of mystical literature.

Considering human being according to Physiognomy goes back to five thousand years ago.Chinees, Two thousand years age guessed some man's behaviour acconding to the face. Greece Sages like plato, Socrate and some others had their own theories.The first concep belonged to Juhan Lavater Swiss scientist (19th century).In Islam realm, Qazally considered this Phenomenun. He divided the Sciences into two parts. Theoritocal Science and man's behaviours. Avecina, the Muslem sage considered a moderate mould in the man's members.Eropean scientists of 19th centuny investigated on skull and expressed their ideas. Lombroso Italian criminalogist considers the Criminal behaviours as gentic bases.In Iran Hakim MEISARY, The First Schlolar, experimentally gives some explanations in this Concern. The end of the Article is to investigute on MEISARY works as the pioneer.

In this article the conpound noun "Shame Aftab" in the following verse.Is investigated amd the different opinions of the Hafez reseaychers are criticized. Attention to the Hafez's contemprories and the earler poets in using the stereotype compound noun 'Shame Aftab' rejects professor Khoramshahi's (the great Hafez researcher of our times) explanation that the compound noun 'Shame Aftab is a simili. It means torcher and sun flam otherwise the usual candel hasnt enough light in comparison with the sun. A research in the second hemistich among 11 copies of the Hafez Divan reveals that this compound noun has come in the following forms: Ghorse Afta'(four copies), Shame va aftab' (two copies), shame Aftab' (five copies) the author only accept the from of shame Aftab' (five copies). In order to prove this, the author has brought many evidences in the old texts, also he has come to the interesting points. The compound noun 'shame Aftab ' is a stereotype one which has come in different forms. 2)sometimes, on the contrary, the candel is likened to the sun. 3) Shame Gardoon', Shame Ofogh', Shame rooz', Shame Aseman', Shame Falak' and Shame Khavar, are metaphors for the sun. 4)Another evidence is that in the old times the condles were used for lightening 5)Finally, in the old times the condle was bigger and much better than light. Concerning the hemistich, Hafez has contrasted 'Shame Aftab ' with the sun not with the candle. In spite of the fact that the candle has been bigger and much brighter than the light. Hafez hasnt described the face of lover as a candle; on the contrary, he has described it as the sun in order to substitiute the light for the sun. In the old times, the light was burnt by using the oil. Its light was dim and when it was extinguished it become black. Khaghani has described this as black heart. Ther above verses is a significant evidence for showing the superiority of the candle to the light.

Persian handwriting is highly important for persian speaking people all around the world. It reflects the history, culture, art, customs, thought identity…etc of people who write it. there are so many books concerning persian handwriting however, some ambiguous points remain unsolved about the acceptance of it instead of Pahlavi handwriting. This article is an attempt to specify the natural choosing of this handwriting instead of Pahlavi handwriting through investingation of writings on the coins of the first Islamic period as well as plates and manuscripts of that time. This investigation has used evidences from historical and lingual sources. Consequently we have reached to the conclusion that the Persianhandwriting is directly tied to our cultural, artistic, literary and intellectual values. therefore any attempts to manuplate or alter it cause the destructive disconnection with our precious heritage and Keeping it causes the continuation of our spiritual life.

In this article, we investigate the place of mystical words and empression of mystical and ethnical concepts in ebtehaj’s poetry.In the view of ebtehaj the perfect human is a lover who has a khalil faith. He doesn’t fear death and he is stead fast and patient in disaster of love and that contract which has been done in the day of the worlds creation, the earliest day (Alast).God’s manifestation in all phenomenons and finding the greatest name in every creature are found in ebtehaj words. This statement indicates that universe is the epitome of gods name in the view of sages and philosophers.The considerable point that ebtehaj has concentrated on it is consider to the heart and refine it frome iniquities, leave the worldly and carnal desires and attachment, being separated from people and secluded to receive god on high in his heart. He introduces the heart as the best disciple and guide for way farer in deportment way. He expresses that we can make heart pleasant and visit beloved by communing and weeping.This study has been done to the end of “siyah mashgh 4” as regarded to the collection of ebtehaj works.