mohammadali khaledyan

The purpose of this study is to do a comparative study of happiness in positive psychology with an emphasis on Saadi's lyric poetry and to provide a reasoned answer to the question of whether happiness as a concept presented in positive psychology today is also present in Saadi's lyric poetry or not. And can the concept of happiness in Saadi's lyrical poetry be evaluated with happiness in positivist theory? In order to achieve this goal, the review of Saadi's ghazals has been carried out, edited by Mohammad Ali Foroughi (1992). To examine happiness, verses that clearly refer to happiness and contentment have been used first, and then verses that are tied to factors related to happiness have been examined. The result of this research leads to the overlap of the concept of happiness in positive psychology and Saadi's lyrical poetry. The result of this research leads to the overlap of the concept of happiness in positive psychology and Saadi's lyrical poetry. Using the descriptive-analytical method and comparative studies from library sources and published articles, this research has explained the concept of happiness and similarities and differences from the perspective of positive psychology in Saadi's lyric poetry. The findings showed that happiness in Saadi's poetry is closely related to happiness in positive psychology, and the components that are introduced in positive psychology as effective factors in the formation of happiness and pleasure can be clearly seen in Saadi's works. Based on this, the concepts of hope, satisfaction, foresight and wisdom, love and friendship, embracing the present and naturalism are the most important concepts that evoke happiness in positive psychology in Saadi's lyrics.

Ferdowsi Shahnameh, as the most important Persian epic work, deals with various aspects of the culture and history of Iran. Among them, the relations between Iran and Turan during the reign of Nozar are accompanied by many inflammations.

In this story, the verbal actions of the characters have a special appearance and advance the narrative process. In this article ، citing library sources and descriptive-analytical method ، the relations between Iran and Turan are examined with an approach to John Searle's theory of speech actions. The results show that emotional actions fall into two categories: "anger and resentment" and "sadness" and are effective in representing the mental states of the characters.

The declarative action is used to represent the superiority of the speaker over the competitor and can be verified. The act of persuasion has religious and moral foundations and is mainly expressed grammatically. Through the use of this action, the Turanians attacked Iran.

The declared action includes: the declaration of war against Iran by the Turanians, the declaration of the struggle against the rival and the murder of Nozar by the Turanians. Also, the act of commitment in this story has a group and personal aspect and includes the bragging rights of the heroes for each other.

The Swish pattern was first introduced in 1985 by Richard Bandler (Psychologist) and John Grinder (Linguist), the founders of the L.N.P field. According to this model, pleasant and purposeful behaviors are replaced by unpleasant, forced, and unwanted behaviors with the help of internal resources. Among the great poets and writers of Persian literature aligned with this method of treatment, Saadi is an experienced and practical teacher who, in Golestan, by applying the model of immediate displacement, replaces unpleasant and inhibiting behaviors with pleasant and joyful behaviors with the help of internal resources. The purpose of this research, which has analyzed all chapters of Golestan with analytical and descriptive methods, is to use the L.N.P in Golestan Saadi's anecdotes with an emphasis on the Swish pattern. The hypothesis emphasizes the issue that everyone has the necessary and sufficient resources to create pleasant images and the results they are looking for and can take action from internal resources to produce positive and uplifting images by accurately knowing the aggressive and disturbing stimuli. With this aim, the results of the findings in Golestan showed that effectively confronting the trap and freeing the mind from the captivity of invasive images can be the reason for the emergence of good ideas and the development of pleasant feelings in the mind, and as a result, it will be an effective reason to prevent its spread to others. Also, this powerful encounter will bring vitality, liveliness, and stable self-esteem.

Fundamentalism; It is an idea that prioritizes the narration over the intellect and the appearance of the verses over the interior of them. A clear and similar example of this type of thinking is evident in the Ghaznavid and Seljuk eras. The purpose of this article is to examine the historical roots of fundamentalism in the poems of Nasser Khosrow and Sanai and to try to show their theories in contrast to fundamentalism in a descriptive-analytical way that how ISIL's ideas with the rule of Nasser Khosrow and Sanai in Theoretical and practical field is close and this trend can be considered as a historical repetition.The petrified and irrational idea used to revive the caliphate by pretending to be religious and employing incompetent people such as rulers, poets, scholars and jurists who were supported by the Abbasid caliphs and Seljuk rulers who were influenced by Hanbali and Ash'ari theological beliefs, by using force and Out of ignorance of the people, confronted and exiled critical, rationalist, intellectual and reformist poets such as Naser Khosrow and Sanai in order for their government to survive.Therefore, considering the similarity of the doctrinal and theological views of the extremist groups of this era, the need to pay attention to science and knowledge and revive the reformist views of poets such as Nasser Khosrow and Sanai in every era and generation is emphasized.

The aim of the present study was to read the context of Hafez's poems based on Gerard Genette’s theory of transmittance. Gerard Genette believes that hypertexts are the thresholds for entering the world of text and are therefore among the key indicators of textual comprehension and reception. In this research, relying on the trans-textual approach in Genette's trans-textual theory, Hafez's poems are examined. This analytical-descriptive research has been conducted through library studies. Genette believes that there is seldom a text that is naked. In other words, there are always words in the text that cover it either directly or indirectly. Therefore, there is no text without cover. The inner contexts of Hafez's poems in the form of concepts such as "Hafez's titles, Hafez’s narration style, self-reporting, other audience, realistic reading, atmosphere and offerings" and external contexts in form of concepts such as "imitators, contradictions, historians, commentators, illustrators, etc.” can be formulated. Findings indicate that Hafez's poems are a cover for internal contexts that complement the focal text of his poems, playing a significant role in the real dialogue between Hafez and his audience. On the other hand, external contexts around Hafez's poems have been present separately and discontinuously and have provided the ground for criticism and charm of Hafez's poetry.

Encountering a literary work requires multiple acts of awareness. Literary works, especially poetry, usually have a complex and multi-layered structure, and this causes different levels of perception to interact with each other to understand a literary text. One of these aspects is the examination of prominent concepts in literary works. In this study, the concepts of "man", "life" and "death" in Shamlou's poetry have been investigated from the perspective of "ontology". Based on the findings of the present study, it can be claimed that "man" is the foundation of Shamlu's poetry and other poetic concepts in his poems revolve around the concept of "man". Shamlou considers himself responsible to "man" and cannot ignore his suffering.Also, based on the present findings, "life" in Shamlu's poem is full of hope. He believes that "life" flows everywhere and in all circumstances, the hope and happiness of "man" should be preserved. In this research, "death" has been examined as the last concept. According to the findings of the research, "death" in Shamlu's poem does not only mean the end of material life, but also despair and succumbing to oppression and many other cases can be examples of death. Finally, it is concluded that "man" in Shamlou's poetry plays a central role and since "life" is much more important and enjoyable than "death" in his eyes, he believes that one should strive to achieve an honorable and ideal "life".

Iranian scientists have played a significant role in the area of Islamic sciences. They have a special contribution to and a special place in rhetorics, to the extent that it can be claimed that the major developments of rhetorics were mostly achieved by the Iranians. Major examples of the figures include Imam al-Haramain, Imam Muhammad Ghazali, Imam Fakhr Razi, Qazi Azad Eji, Allama Taftazani, Allameh Devani, and Mohaghegh Seyyed Sharif Jurjani. The evidence for this claim is the extensive and diverse works that exist in this field. One of these rhetoricians, the late Seyyed Abdul Rahim, who is also known as Mawlawi Tawagozi, contributed to the field in the form of poetry due to his mastery of rhetorics and theology. His poems "Al-Fadilah" and "Al-Aqeedah al-Mardiyeh" cover all common theological topics. It is well known that the famous scholar and expert teacher Mulla Abdul Karim Modares has described it in simple Arabic language as "Al-Wasila".   Throughout the present article some of Mawlawi’s rhetorical and theological opinions have been examined..Keywords: theology, Ash'arites, Rumi Kurd, analysis, adaptation

We know that each class and group use its own language to express the characteristics of its profession and method. Mystics and Sufis are no exception. For this reason, from the beginning of the second half of the second century, through Islamic Sufism and its aftermath, they have created many terms and described and explained them. The first step of sufi’s journey (Soluk) is called Talab. Rumi believes that the requirement of this journey for the seeker (Tāleb) is to be an avid of love, or to serve the Murshid, therefore withMurshid’s blessing and guidance, a desire arises in him. When he reached the desired point, the next step will start which is called Tarab. Rumi’s basic plan for everyone's life is such spiritual that one should either strive for Tarb or Tarb. In fact, his life passed after getting acquainted with Shams transformation. Rumi's attitude towards happiness is so positive. He never places sorrow in his heart and always cries out of love by Sama (Sufi ceremony) and invites everyone to happiness. In his opinion the durable happiness will be achieved when we fall in love. In this research, we want to examine how Rumi explains these two steps, i.e. "Talab" and "Tarab".

Hakim Abu 'l-Qasim Ferdowsi, a prominent Iranian poet, wrote a book full of advice and admonitions titled Shahnameh. This book is an epic masterpiece and an indicator of the national and cultural identity of Iranians. The rule of kings and the issues related to the rulers and peasants have been manifested in a comprehensive way in the historical part of the Shahnameh, which is unique in its kind. Ferdowsi has been able to link Iranian culture and civilization to Islam. Considering the influence of religious teachings and Islamic culture on his thoughts and its influence on the writing of the Shahnameh and its similarities with religious works, this article examines the duties of subordinates towards the ruler in the historical part of the Shahnameh (that is, from the kingdom of "Bahman" to the kingdom of "Yazdgerd III") and compares them with Nahj al-Balaghah. This work is descriptive-analytical and library resources have been used for its preparation and compilation. The results of this comparison showed that in both works the emphasis is on the duties of subordinates and peasants to the ruler (obeying the ruler, secrecy, saying good words and not slandering about the ruler, loyalty, fighting and not running away from the battlefield). These were some of the similarities, but in the case of differences, Ferdowsi has sometimes indulged in approving the kings and considered the implementation of their orders absolutely necessary.

In the historical part of the Shahnameh, Ferdowsi mentions the feasts (bazm) of Anooshirwan, the famous Sassanid king. In the manifold wisdom of these seven feasts, Bozorgmehr widely expresses the leader's conditions. It seems that these general pieces of advice of Bozorgmehr are the ones that he prefers Anooshirwan to hear and follow them. According to this approach, the leader and the ruler must stay away from destructive features and be the source of decent qualities. The importance of this research will be further highlighted by the fact that a wise person like Ferdowsi expresses the characteristics of a ruler using the words of another sage, like Bozorgmehr.  These pieces of advice are very similar to the words of Imam Ali (AS). It seems that Ferdowsi, besides adhering to the essence of his collected stories, also has enriched his religious pearls of wisdom and concerns through Imam's words. History has been and will be repeated many times. The experience of the past can be a beacon for the future. It is hoped that this research will remind politicians and rulers of wise practice. It seems that by following this advice and wisdom, the ruler will become popular with the public and for a long time. This research has been done theoretically and in a library method by comparing the seven feasts of Anooshirwan and the existing and similar pearls of wisdom in Nahj al-Balaghah.

From the point of view of semioticians, we live in a world of verbal and non-verbal signs that are effective in conveying and representing human intentions. In semiotics, these signs, which are made meaningful by the existence of cryptocurrencies and causal relations, are examined. Daniel Chandler was able to explain new aspects of this science with his theory of the five cryptocurrencies. In contemporary Persian poetry, Ahmad Shamloo has used many verbal and non-verbal cues in his collection of Fresh Air to explain various concepts, including love. In his poetry, love is not just a physical phenomenon related to human biological characteristics and has various semantic clusters. In Kurdish literature, too, Sherko Bekas uses love precisely as a cryptic concept in his poems, which, beyond its symbolic dimensions, recreates a whole of human, social and even political relations. The reinterpretation of these meanings and the semantics of Shamloo and Bekas intentions is possible through the application of Chandler's theory. The results of the present study show that Shamloo and Bekas, by mentioning explicit and implicit signs in the text of the poems, have introduced love as a multidimensional phenomenon and have linked social, political and cultural issues with it. This innovation, achieved by each of these poets, has been effective in interpreting their love poems in fresh air collections and small mirrors.