محمد ابراهیم ایرج پور

Khaled Hosseini, the acclaimed Afghan-American novelist, is renowned for his poignant narratives that delve beyond mere storytelling into the complexities of psychology and sociology. His novels, which resonate with diverse audiences, are celebrated for their rich character development and strong themes, capturing the attention of literature enthusiasts. These works skillfully speak across generations, unveiling the intricacies of familial bonds, secrets, and legacies, appealing to readers captivated by multi-generational tales and the dynamics of complex characters. Moreover, Hosseini's works offer profound insights into the culture, history, and social norms of Afghanistan. By evoking emotions ranging from the anguish of betrayal to the joy of connection, his writing fosters empathy for the characters, setting his prose apart from other literary works. The masterful intertwining of psychological themes with cultural authenticity solidifies his standing as a distinguished literary figure. This study aims to dissect various aspects of Hosseini's work with a focus on analyzing psychological elements. It seeks a deeper understanding of the intricate relationship between literature, psychology, and sociology depicted in Hosseini's prominent works, highlighting literature's power to touch the human heart and soul.

Man is God's chosen creation, but like other creatures, he has many needs that he must be in contact with the Creator and other elements of creation to meet them. In order to continue his life, every human being has to improve his relationship with God, creation, creation and himself. These four are not unrelated. The relationship with God can be seen in the forms of servant and master, lover and beloved. Man's relationship with himself is the knowledge of the soul and the knowledge of the existential areas and the possibilities and goals of life. Similarly, the relationship with nature can be examined in peaceful coexistence with animals and respecting the rights of animate and inanimate nature. The most important of these relationships is the relationship between the creator and the creature, and the other three relationships are made with the aim of achieving this. The importance of humanity has an effect in literary and artistic works. Analyzing these cases from the perspective of Qaisar as a poet who lives in the contemporary world, can bring useful results for today's man; So, by examining the four connections in the poet's poems, we can take a step, however small, to get to know and better understand Qaisar and his poems. Also, knowing the human being and, to a higher degree, knowing the creator of the universe and getting closer to him, is of interest to the writer. Given that Qaisar Aminpour's poems are not devoid of mystical color.

Iranian medical tradition is one of the native and authentic Iranian knowledge that must be noticed and applied in our era. Traditional medicine is a large part of our ancient heritage and the present generation as heirs of this frontier, has the task of preserving and recording this precious heritage. Most of the manuscripts in Persian languages are kept in libraries, and some are yet unknown. So there are some efforts for reviving these obscure medical-literary treasures. The big part of Iranian literature is mixed with extensive knowledge as medical knowledge. Almost all Persian-language poets have brief references to subjects such as medicines, diseases, and medical devices in their work. Many other works are necessarily medical works that deal with medical issues in the language of order and approach. One of the Persian works is the version of Shah Ali Suleiman's "Supplement to the Systematic", which has come to be used in a purely medical manner and following its time for public use. This manuscript is kept in the Islamic Consultative Assembly library and is now used to examine 11th-century literary medical topics.

This literary research is carried out as a desk Study and studies devotional medicine based on a manuscript named Motammem Zobdeh. Besides it, this research study about the book, the composer and his manner on stating the medical subjects with poetic language. This research aims to show the station of medicine in Persian poems.

The most notable findings of this research are introducing of the manuscript of Shah Ali Suleiman's "Motamme E Zobdeh" and his manner on medical history.

This paper addresses Motamme Zobdeh, a manuscript about medicine and pharmacology in Iran during the Safavi era. It initially emphasizes on conventional medicine, classical Drugs, its doses and the manner of their accretions. Already in the Persian language, medic tried to compose a book about his knowledges. The big part of Iranian literature is mixed with extensive knowledge as medical knowledge. We can now study and analyze some subjects such as medicines, diseases and medical devices in Safavi period. So we can see what the conventional medicine in that era was and how this method was.

Safavid era and the one after cannot be considered as the instant elimination period and regression era for Sufism. This was the era of turbulent social conditions so that after a period of interregnum, people had their full attention to the mystics of the time and the followers at this era left outstanding works of their own. Included was the Reza-Qoli Khan Hedayat as a symbol of sophistication during Qajar period. Along with managing court and administrative affairs, he went through the course of mysticism and left behind significant works accordingly. This paper takes a glimpse of mysticism during Qajar era, the course of tariqa by Reza-Qoli Khan Hedayat, poetic style, the emotional and intellectual level of the poet, and the reflection of the mystical topics in his lyrics.

In the different periods of Persian poetry, the smallest amount of original and fundamental research belongs to the theme of Return Literary style and the post-Safavid period. Although this historical section is hardly comparable with other literary periods due to the imitations and repetitions, abandoning and rejection of a vast section of history and culture of this land and the oblivion and the anonymity of the major works and great poets of this period will be followed by great losses. This short-sighted view and underestimating approach to the poetry of the Return Literary style has led the features of the literary atmosphere and it's governing rules of that period not to be known correctly. With precision in the literary community, and the interactions among the poets as well as the poetic products of this period, we will find the components and specifications that are the product of this era or have been shown more favorably than other periods of Persian poetry and literature. Literary associations and its relations, the spread of calligraphy and arts among the poets, the strong connection of the court with poetry and literature, the abundance of the families of the bounty and art, and the change of pseudonym are examples of some of the characteristic features that are unique in the literary atmosphere of Qajar era that had already been hidden for the researchers. In this article, we will look at some of these features in detail and with a few examples.

"Seventeen dynasties" is one of Fatian's most valuable handwritings during the Safavid era, written by Hussein Ali Shirazi on the Nastaliq line. Its subject is the scientific and practical principles of Fatian in social life, and especially in various professions and languages. This work has twenty-three books and has been written on various topics of the photographer, including: the financial form, the guidance and the Master, the Abjad and the Tariq, the shaving of the Adam Safi (as), the great sins, the work of bakeries, the four multipliers, the proof of the bears and the stone and the scales, the Fateh Lang and... The main features of this text can be attributed to the attribution of traditions to the prophets and imams, the use of many verses and hadiths, the use of Persian poems, common vocabulary and common vocabulary among Fatian. The only version of this work is kept at the National Library of Iran under No. 32179, in which we will present a full introduction of the typology and bibliography to this edition.

Sufism and Shiism in Iran's history has been discovered before any land and many Shia mysticism are Iranians directly or indirectly create great works in this field. One of the greatest thinkers of Iran's mysticism in the early Qajar period was Muhammad-taghi Mozafar Kermani known as Mozafar-ali Shaah who was disciple of Moshtagh-ali Shah. Bahr al-Asrar interpretation is a mystical interpretation written by Surah al-Hamd in Masnavi which takes about 4,000 distiches as it expresses the issue of existence based on the philosophy of Ibn Arabic and the learning of Surah al-Hamd, then, it identifies the guardianship of Imam Ali (AS), a basic condition of Islamic mysticism to access eternal bliss. The poet in this Masnavi, after expressing Surah al-Hamd in twenty Bahrs, expresses the unity of existence, appearance, and inner meanings of Islam, and divides faith and mysticism into seven rounds and calls it the Seven Periods. The poet expresses his views as he expresses the Periods, the rise of Shiism and Sufism (mysticism) from the beginning of Islam until the advent of the Promised. This study tried to investigate and criticize Muzafar-ali Shah's beliefs in the roots of Sufism and Shiism and the expression of Seven Periods as well as his views about the Taghieh that is one of the most important principles of Shiism.

The emergence of the Quran among the Arabs led to the development of many sciences, including rhetoric, grammar, reading, history, interpretation and so forth. One of the fields of Quranic studies is interpretations and approaches that has been done in different periods of this world's major work. Mystical interpretations of the Holy Quran is one of these works that Iranian Muslims created in this field in different eras. This paper attempts to recognize the status of poetic and mystical interpretation of Bahr al-Asrar which is one of the most important and still being unrecognized works of the Qajar era. This interpretation is written by Mirza Muhammadtaghi Kermani known as Mozafar Alishah who is one of the famous mystics of early Qajar period and is an ancestor of the late Saeed Nafisi. Bahr al-Asrar interpretation or Sab al-Masani is a mystical interpretation written by Surah al-Hamd in Masnavi which takes about 4,000 distiches. Although this work has been printed several times by lithography and once printed by movable-type printing system, but for different reasons the prints are without scientific basis. In this Interpretation Mozafar Alishah describes Holy Surah al-Hamd in twenty Behers and expresses mystical moments in these Behers as he expressed the levels of existence. During these verses there are references in prose, and sometimes he uses the Quran, Imam's Hadiths and lyrics from great poets to emphasize the importance of his work. In this study the themes and content of this work were discussed, as the work and the interpreter were introduced.

Instructions and explanation of spiritual matters, at first, was passed orally and practically to disciples. But later, the mystical books were written for reminding and ease of access of seekers to spiritual and moral teachings. One of these works, an important and unknown book, Aroos e Erfan was written by Mahmoud Bahri Qaderi, in the 11th century A. H., in the days of promotion of Persian language and culture coinciding with Ourang Zib kingdom. Mahmoud Bahri was one of the celebrities of Qaderiyeh India dynasty and was in the service and under education of Mohammad Bagher Qaderi. In addition, Qaderi had intercourse and met with many of the elders and leaders of mysticism and Sufism in his day and reserved the name of many unknown mystics and description of his meeting with them. This article will introduce this important work, Aroos e Erfan and its lesser- known writer.

Epistolary or letter-writing is one of the important genres of prose literature which reached new glory in Safavid time and numerous works have been written about this. Amongst these، Nameh Nami by Khandmir is of much significance، though it has been discussed less than other epistolary texts. This work is a collection of letters and correspondences gathered from previous official and court letters and correspondences by Khandmir as an instruction of letter-writing for secretaries. He has written these letters during the years 925-926 (A. H) while he was 46 or 47 and resided in Hirat. This book consists of a preface and nine chapters each of which consists of some sections named as “Satr” or “Lafz”. This work is one of the historical texts of Timurid and early Safavid times and، in addition to literary aspect، is significant historically. The prose of this work is not uniform; it has a plain and simple prose in describing historical evens whereas in the preface of the work، the opening section of letters and eulogy of princes and senior figures all poetic and literary delicacies have been used and a beautiful example of rhythmic epistolary prose of Persian language has been created.

Ma’aref al-‘Arefin is a valuable tazkereh of mystics and famous sufis of Qajar time and since this era has been considered less by scholars from cultural and literary perspectives، this article aims to introduce the only version of this useful work. This work، written by Muhammad Kazim Tabrizi pen named “Asrar”، is about the biography of almost fifty famous mystics contemporary with the author which besides their biography includes some examples of their sayings and sometimes some parts of their poems and works. The organization of this work is based on the biography of Poles born after Shah Ne’mat Allah Vali and because of this the author has divided the book into seven chapters and named each chapter “Ta’refeh”. Acquaintance with influential figures in Qajar mysticism and Sufism some of whom have been mentioned for the first time in this work، an unknown ratification took place in Ne’mat Allahi dynasty and mentioned only in this work and autobiography of Asrar Tabrizi are the most important issues which are discussed in this research in detail.

Often, the wealth and depth of Persian literature and mysticism overshadows the names of many Iranian mystics and poets, and keeps them unknown and anonymous in every age. Consequently, there is no reliable and considerable information about them except their names, or in a better situation, there are incomplete pieces of biographical information on them, here and there in some texts. Mohammad Taqi Khooyee, the Qajarid mystic and poet, is one of the members of this large group. In Sufism, he was a disciple of Mohammad Jafar Kaboodar Ahangi (known as Majzoob Ali Shah). Some works by M. T. Khooyee survives, the most important of which is the valuable prose work, Adab al-Musaferin ﺁداب المسافرین)). Initiating with the conditions of travel and the requirements of the traveler, Khooyee deals with the history of Sufism from the outset to his day. The part discussing mystics and mysticism of his time contains the best and oldest information on the Qajarid Sufism which has not been published so far. The article introduces Adab al-Musaferin (ﺁداب المسافرین) and casts light over the author’s biography and works. Finally, it concludes with his critically edited autobiography, taken from the end of Adab al-Musaferin (ﺁداب المسافرین).

Iranian literature is in a close integral relationship to Islamic Gnosis and this close relationship causes us to assume a similar concurrence for both and have the same judgment on both literature and gnosis of that period too. Likewise, the superficial content of the return (recurrent) literature and excessive inattention to this literary period disparaged the mysticism accordingly. As the noble professor, Dr. Shafiee Kadkani writes: “The mysticism of this period (before constitutionalism) is repeated again. In fact none of Sofia of this period obtained a new mystical moment, while mysticism means new experiences in both language and thought”. The truth is that gnosis is a separate topic and collection which joins in literature in many cases, but the comedown of the literature of a period is never meant as any defect or failure in gnosis of that period. To confirm the above words, first a Gnostic and obscure encyclopedia written by a literate-wise historian of Ghajar period –Reza Gholi Khan Hedayat was introduced in this paper. Then according to that valuable book, Gnosis and Ghajar mystics would be reviewed. Next the specifications of the gnosis of this period were enumerated and a brief introduction of Ghajar preeminent mystics would be presented too. It was surprising that among those mystics there were some illiterate commoners but super-ordinate and some literates as erstwhile mystics that joined tradition (Shariaat) and path (Tarighaat) together as if “they created a new design”. Sometimes they were severely under pressure and in another period they spent their lives in peace and quietude. The gnosis that was ignored and outcast in the late Safavi Period in Iran, however, was restored to home (Iran) by the high ambition and perseverance of those men who are unknown and obscure today and we aimed to recognize them and introduce their actions in the paper.

The historical development of children's literature in Persian Literature shows that from ancient times some texts were written with children in mind in which advice and counsel were presented. An example is Andarz zarbd Mahr Sapandn, another one is Pos Dnenshan Kmag. In the literature of after Islam, Children have a place either as the subject of whole books or are mentioned in some books; for example one can point to Qbus Nmeh of Onsor al-Ma'li, Nasb al-sabyn of Abu Nasr Farhi, Bahrestn of Jami and Gulestn-e Sadi.In the Qajar period more and more attention was paid to children's literature and different genres became popular. There were also translations from western literature and rewriting of ancient stories such as Kalileh va Damneh, Marzbn Nmeh and textbooks and books of advice.In this paper an ancient and unknown advice book entitled Khubi Nmeh is introduced for the first time. This book is of importance for three reasons; first it is one of early advice books for children in modern times. Secondly it is written by a great master of mysticism of the last century and it is lucid and simple to read, yet has a depth of meaning. Third, this book was written in an unknown village—Gonabad—which was far from the capital and major cities.