reza shajari

Reillustration is a technique aimed at restudying valuable and instructive books that have lost their attractiveness among young audiences due to the inability to convey the correct meaning through outdated images, improper use of visual elements, incorrect illustration styles, or changing tastes of contemporary readers

Based on Perry Nudelman"s text-image theory, the authors use a descriptive-analytical approach, based on the text and image content of the two editions of Fandoghi and the Great Work (Fandqi va Kar-e Bozorg, focusing on Nudelman"s key concepts in the field of page layout and the relationship between text and image, to identify the elements that have led to the book"s return to the cycle of reading and public acceptance in the reimagining of the second edition of Fandoghi and the Great Work.

Through a comparative analysis of two different editions of Mohammad Reza Yousefi’s the book Fandoghi and the Great Work (Group A and B), which was first published with illustrations by Jila Hedayi in 1993 and then with illustrations by Mohammad Ali Adili in 2019, the authors have found that the most important differences between the two versions of this book are related to page layout, coloring, composition, space creation, illustration style, and the method of presenting images in the two books, which has led to the audience continuing to benefit from the useful content of that story and can be done for other books as well.

The re-illustration of Fandoghi"s book and the great work showed the skill, creativity, and ability of today"s illustrators by employing new illustration styles and paying attention to the shortcomings of the old version of the book"s illustration, and using new methods, especially in portraying faces and representing the physical structure and movements of characters, along with the correct use of compositional elements such as contrast and emphasis, considering the moods and tastes of today"s children, can lead to the creation of a pleasant and attractive design for illustrating children"s books; in such a way that, despite the many differences between the children of today"s generation and yesterday"s, the popular children"s book of the seventies and eighties, while maintaining the previous content, will once again be popular with children and parents of today"s generation

Although the school of realism first emerged in Europe, it gradually spread to the literature of other nations, inspiring many writers and artists to create realistic works in various countries. This school emerged alongside the failure of the constitutional movement in Iran. Writers sought to create realistic works that reflected contemporary events in people's lives while taking into account the social and cultural conditions of their society. This approach inadvertently led to the localization of the school of realism. The aim of this research is to explain and demonstrate the predominance of Iranian-Islamic identity as a key component of Iranian realism. In this research, conducted using a combined descriptive and analytical approach, the researchers first provided a brief overview of Iranian realism and its development process, followed by an introduction to Iranian social identity. Then, Souvashoon's novel - which is one of the most prominent works of Persian realism—was evaluated in terms of the influence of Iranian-Islamic identity, particularly the culture of martyrdom. As a result, researchers have demonstrated the reflection of Iranian-Islamic identity in this novel by analyzing the protagonist, Souvashoon, through the lens of martyrdom culture, citing examples of martyrdom within the work. Beyond this achievement, they have also examined and described the influence of the Iranian realist writer as a role model, highlighting the characteristics of martyrdom culture as an integral part of Iran's cultural identity. This analysis aims to promote social mobility and strengthen the spirit of struggle among social classes. Finally, they suggest that researchers interested in this field should study and analyze another significant work of Iranian realism, with attention to the reflection of Iranian identity in that work.

Emotional literacy is one of the essential needs of human life to improve social relations and avoid some harms in the field of behavior and reduce crime in society. Emotional literacy is the awareness of emotions and how they affect the management of personal and social relationships so that a person can think correctly, recognize and receive and transmit emotions and feelings in the best way. Although this issue is more related to the fields of psychology and education; But its role can also be examined in police literature. In this research, the element of emotional literacy in the life of "Jalal Arian" - the first character of Ismail Fasih's novels - has been investigated by using the method of content analysis and comparative and comparative analysis and using library sources. Based on the results, Jalal Arian has been able to use all the five factors of emotional literacy of Goldman's theory to unravel eloquent criminal mysteries due to having a strong connection between the two circles of cognition and his emotions. Fasih paid more attention to empathy and relationship management, then social skills, self-awareness, emotional control, and less than others to spontaneity, and with the seasoning of emotional literacy, he not only strengthened the plot of his stories, but also made them more attractive has done.

The pathology of ritual poetry has five levels. content, literary, linguistic, lexical, morphological and syntactic. The content level is the broadest level. Among these harms, myth-making and story-telling is one of the important factors of distortion, which due to the sense of perfectionism and heroism hidden in the human being, has caused humans to unintentionally go towards myth-making to saturate their instinctive and innate sense. Therefore, in all cultures, the dominance of myths can be observed, and 'Āshūrā culture is no exception to this. Of course, pathology at the content level is much more sensitive than other levels. Because it deals with people's beliefs and any heresy at this level causes people to deviate.Therefore, content damage should be fully identified and poets and praise the liars should correct their poems. One of the frequently used content harms in ritual poetry is the story of the two children of Muslim, whose religious show is also very famous among other religious show. Of course, there are always doubts about the identity and number of these children, the manner of their martyrdom, as well as the issue of their departure from Medina with Muslim or Imam Hussein (as), as well as the date of their martyrdom in the event of 'Āshūrā or one year later in the Islamic and historical sources that have been tried in this research. It is necessary to review them.

So far, no independent work has been done regarding the documentary and brokering of the story of the children of Muslim Ibn 'Aqīl. It is mentioned sporadically in some sources such as Baḥr al-Anṣāb, Amālī, Manāqib Ibn Shahr Āshūb, Maqātil al-Ţālibīn, Biḥār al-Anwār and... . Some researchers also conducted a short research about Muslim children in their works and examined some possibilities regarding this story in a comprehensive way and concluded that in total the said possibilities can neither be 100% accepted nor rejected. Also, some researchers have criticized some aspects of this story. Therefore, in the present research, using the analytical-documentary method, it is tried to analyze and criticize this story by examining the historical and tradition sources and paying attention to the deaths. 

In Islamic sources, there are many differences of opinion regarding the method of martyrdom, the name and number of children of Muslim Ibn 'Aqīl , but the most reliable and advanced work available is the same Amālī Sheikh Șadūq, which is in the 19th Majles of this book, from Ali Ibn Ibrāhīm ibn Ḥāshim 'an abīhi 'an Ibrāhīm ibn Raja al-Jaḥdari 'an Ali ibn Jaber that it was narrated on the authority of Uthman ibn Dāwūd al-Hashemi 'an Muhammad ibn Muslim 'an Ḥimrān ibn A'yan 'an Abi Muhammad (an old man from the people of Kufa) that two children ran away and were captured by ibn Ziyād's army for a year and then after the martyrdom of Imam Hussain (as), he escaped from ibn Ziyād prison with the mercy of the jailer and he became a refugee to a woman whose son-in-law planned to kill them and after his slave "Falīḥ" and his son refused to kill these two children, he decided to cut off their heads and hand them over to receive a reward. Ibn Ziyād gave them until they were oppressed and martyred in some sources, the story is narrated with differences in details in the following way: after being captured in the incident of Karbalā, with the help of an old jailer named "Mashkūr", they fled to the house of a woman whose wife "Ḥārith" was one of ibn Ziyād's troops and to receive the reward, he beheaded these two children next to the Euphrates and threw their bodies into the water. According to these two traditions, there are differences even in the details of the story, which, of course, do not have much effect on the story. Of course, on the other hand, people like Ţabarī and Khārazmī did not agree with Sheikh Șadūq's opinion and attributed these two children to Abdullah Jafar or Jafar Ţayyār who escaped from Karbala after the 'Āshūrā incident.Ţabarī in his history and Sheikh Mofid in al-Ikhtiṣāṣ and al-Irshad and Ibn Shahr-Ashub in Manaqib mentioned only one of Muslim's children named "Abdullah" among the martyrs of Karbala and never attributed these children to Muslim. Sheikh Mofid Mohammad is also considered the son of Abū Sa'īd ibn 'Aqīl has known. Also, Khārazmī did not mention these two children accompanying Muslim at the time of Muslim's departure to Kufa.

The story of two Muslim children has had many reflections not only in the poetry of religious poets but also in the performance of Ta'ziyah. Although some people doubted the origin of the story and gave reasons to reject it, this issue is so closely tied to the beliefs of the people that they built a shrine for them on the side of the Euphrates river and made it a place of pilgrimage.The authors are not trying to refute or prove or judge about this story. however, the oppression on the Ahl al-Bayt (as) and their lovers is much more than what is stated in historical sources. Regarding the story of Muslim's children, contrary to all the possibilities that have been raised, it cannot be considered false due to the weakness of the Isnad or not being mentioned in some sources or the difference in the name. Because in the historical review of tradition stories, the weakness of the Isnad is not a reason for its rejection, and other historical evidences and clues should be taken into account. Of course, the reason for the popularity of this story among the people and its acceptance as a part of popular culture, despite the weakness of the Isnad and some other intellectual and narrational reasons, is the validity and acceptability of Sheikh Șadūq and the rtansmiting of this tradition in the book of Amali, which, of course, mentions differences. It is also mentioned in Bihar al-Anwar and other cases. Therefore, not only the popularity of this story in popular culture, but also the opinion of Sheikh Șadūq should be respected. In dealing with this tradition, religious poets are divided into two groups: some of them, without mentioning the names of these two children and mentioning the details, only pointed to the fatal tragedy of their martyrdom, and some of them accepted the tradition of being imprisoned in Kufa and based on the oral history of Shia. , they are often mentioned by the names of Muhammad and Ibrahim in the Ta'ziyahs, and the details of the story are mentioned less and more in the inner speech. The purpose of the writers was to express the historical course of this story based on Islamic sources, so that poets and the community of praisers, knowing the historical documents, would compose poetry in this area

Fantasy is a type of story that has been noticed in the literature of children and teenagers in recent years. The Possessed of Badyan Island is a teenage novel and a fantasy story written by Badri Mashhadhi. In the present research, this story has been analyzed in terms of the elements and structure of fantasy and climate literature by analytical-descriptive and library method. In this research, a new definition of the genre of fantasy has been presented under the title of climatic fantasy, and by examining the mentioned novel, it has been shown that the story of The Possessed of Badyan Island is a climatic fantasy. Also, by using the climatic fantasy genre, in addition to creating a gothic and scary story with a local atmosphere, the author not only satisfied the need for excitement of teenagers, but also directed the attention of teenagers from similar foreign to local and Iranian examples. It has also used the climate fantasy genre to familiarize the audience with the culture, history, customs, superstitions, etc. of a specific region. Therefore, this story can be considered an example of an Iranian climatic fantasy story.

Criticism of methodology and analysis of literary works is one of the important topics in the field of scientific and research works, which can shed light on the intertextual influence of literary texts, especially in fiction. In the present study, the authors, using the method of content analysis and comparative comparison, found one of the ways of espionage in the war in seven famous literary and historical stories "King of Jahud and Nasranian" in Masnavi and Hayat Al-Hayvan Demiari, "Boom and Ghorab" in Kelileh. and Demeneh, "Firouzshah and Hitalian" in Tabari's history, "Shaghad and Rostam" in Ferdowsi's Shahnameh, "Zaba and Qasir Ebn-e Saad" in Balami's history, "Bibi Seti and Abu Muslim" in Abu Muslimnameh. The results showed that the method of espionage in the story of King of Jahud and the Christians in Masnavi and Hayat al-Haiwan is stronger than other stories in terms of structure and content. The method of penetrating is based on a kind of cognitive warfare, which without any military conflict, and only with mastering the power of knowledge and identifying the religious beliefs of the enemy, created differences among the fearful and destroyed them. This principle has not been observed in other stories.

The idea that the family is the main focus of the society and the main core of the formation of the society, providing a suitable model, makes the recognition of the customs of marriage very important. It should be noted that people's views on marriage depend on the culture they belong to. Therefore, it is necessary to know subcultures, which are the unifying factors of the value system a society. According to the growing trend of modernity in Iran, if Iranian traditions and customs are not preserved and revived in various forms, in a short time a fundamental part of Iranian’s cultural identity will be forgotten. Therefore, this research study the stages and components of marriage in the history of the city of Qamsar with regard to the social and cultural situation of this city.

This research was conduct using a library method, investigating the notions of marriage, customs, traditions and modernity as well as reviewing and the theoretical background of the research. Besides, with the conventional method of field interview, the questions designed by the selected statistical population of the residents of this city were answered directly; In the stage of converting data into findings, the method of description and content analysis was used, and the information extracted from the questionnaires was presented in an orderly and practical manner by arranging the stages and components of marriage in Qamsar city. In that way, all the required were collected to cover all the components of marriage in Qamsar.

Since folklore research has grown less than other literary and interdisciplinary research, a step was taken to enrich the resources related to Iranian public culture with a case study on marriage customs in Qamsar. Due to the fact that one of the main goals of this research was to prevent the effacement of marriage traditions in the city of Qamsar, these customs and traditions are no longer forgotten. In fact, by compiling the components of marriage customs in Qamsar’a subculture as well as by the description and analysis of its different parts, these traditions can be preserved as part of Iranian subculture. A look at cultures exposed to modernity depicts tremendous changes in the beliefs, opinions, and cultural and social values. Iran is no exception.
These changes have turned the phenomenon of marriage into a critical problem. In this article by presenting a detailed model of the customs experienced in marriage customs tries to take a small step towards changing the inappropriate attitude of young people towards marriage. It is obvious that such change will eventually lead to a change in the normative system of the society and change in the marriage patterns.

The results of this research demonstrate that by recognizing all aspects of marriage customs in the social history of Qamsar and avoiding the structure of modern society's attitude to the phenomenon of marriage and family formation, this research can serve as a basis and a bank of sociological information for researchers, planners, and cultural managers. It may also change the strict and luxurious thinking of many young people and families towards the notion of marriage.

The archetype of the lion has a special base in world mythology and Iranian literature, and poets and orators have used it to instill many meanings such as courage, royalty, warfare, etc.; To the extent that the killing of a lion or a dragon in the nursery by Hazrat Ali (AS) is one of the famous mythological and heroic adventures that gradually entered the field of ritual poetry and has been addressed by many ritual poets since the 7th century. The fame of the symbol of the lion in the field of mysticism and ethics can also be a symbolic debate, and the lion is a symbol of external enemies (the devil, enemies of religion, etc.) and internal enemies (self), which most religious saints have overcome. Due to its epic and boastful form, the use of the lion symbol is reflected not only throughout history, but also in the field of ritual poetry and religious epics and poems in praise of religious leaders, especially Hazrat Ali (a.s.). This research, with the analytical-adaptive historical method and using library sources, while investigating the multiple functions of this archetype, also deals with its role in mystical and ritual poetry. The results show that religion and myth are inextricably linked and the lion is one of the archetypes that left the world of myth and epic in the field of mystical and ritual poetry and according to its teachings; New symbolic aspects have been found

The novel Selouch Vacancy is one of the prominent works of Mahmoud Dolatabad in which the author depicts the problems of the rural society of the Pahlavi era with an eloquent expression. Using his critical expression in a confrontational way, the writer highlights negative traits of "others" (classes of rulers and landowners) and positive features of "us" (poor people), and showed  negative traits of "us" and positive traits of "others" non-significant, and these four pillars are the basic axes of Van Dijk's theory. The purpose of this research is to analyze the socio-political views of Daulatabadi based on a theoretical base in order to better understand and know their instances. At the same time, the author's methods and techniques of expression are also mentioned. Many articles have been written in the field of analysis of the novel " the Vacancy of Seluch" from which we can refer to the article "Comparative Analysis of Seluch Vacancy by Mahmoud Dolatabadi and Marun Abboud's short stories from the viewpoint of regional literature" " (1393), by Mohammad Khaqani Isfahani and Hassan Najafi which compares regional, social, and cultural characteristics in two stories. The article "Investigation and Analysis of Silence in Literary Discourse with the Semiotic-Semantic Approach of a Case Study: 'Kolidar' and 'Vacancy of Seluch' by Mahmoud Dolatabadi" (1398) by Mina Alaei and Ali Abbasi, which examines the tense function of discourse and its role in examining silence. The article "The link between the audience and the text in the polyphonic creation in the Novel 'Vacancy of Seluch' "(1395), By Zulfiqar Allami and Zahra Azimirad, which deals with the relationship between the audience, the text, the author and the compound dialogues in the novel. The article "Analysis of the element of incident in Daulatabadi's Novel  "Vacancy of Seluch"(1388) By Tahereh Khushal Dastjardi and Milad Shamei in which she has examined all kinds of incidents in the novel, categorizes incidents into different sections, and for each of these types, gives examples of the story. The article "Analysis of the post-colonial Appearances in 'Vacancy of Seluch'"  (1394) By Saeed Hajti and Ahmad Razi in which they examine the components of post-colonial criticism in the novel, state the main topics of this criticism, and compare it with the story. However, so far, no independent research has been done about the novel "Vacancy of Seluch" from the perspective of Van Dijk's Ideological Square.  The authors are trying to criticize and analyze this novel by looking at the type of expression and the author's point of view towards the situation of the society of the time and relying on the function of the theory of critical discourse analysis Based on Van Dijk's Ideological Square.

This research answers the following questions:

Has the author used critical discourse to express the issues of the society and the ideology that governs the society in the novel "Vacancy of Seluch" How does the author use critical discourse analysis And what topics has he discussed Are the pillars of Van Dijk's Ideological Square used in this novel to form the structure of critical discourse The method of this research is a descriptive-analytical and library method; In fact, discourse analysis seeks to discover the relationships in the text; because the author has tried to express her complaint about the existing conditions by using critical discourse. This method of analysis in the approach of literary criticism is more related to structuralism, formalism and hermeneutics; because in the methods of hermeneutic criticism and post-structuralism, they pay attention to the context of the text and its situational context to discover the meaning. No discourse expresses all the truth and they must be analyzed to reach the truth. Layered stylistics examines and analyzes texts at different grammatical, lexical, rhetorical, etc. levels (Fotuhi, 1391: 237).Based on Van Dijk's Ideological Square theory, this work can be examined at the three mentioned levels. In fact, by focusing on "our positive points" and "the negative points of others" and downplaying the negative traits of "us" and the positive points of "others", it is possible to identify and analyze the elements of the text. Also, by using this structure, the author penetrates people's minds and changes their thoughts. As a result, critical discourse analysis causes the unconscious awakening of defeated people against modernity. (Ghiyathian, 1386: 207 and 208) It is in this situation that the analysis of texts based on the theory of critical discourse analysis becomes important. The purpose of using it, is to reveal the hidden power relations, unravel the ideologies in the text and specify the meanings. The story of "Vacancy of Seluch" is the story of the poverty of the family and the people of the society who are faced with modernity. In most of this story, what the author expresses is the oppression that has been perpetrated against them by the lords, the chieftains, the stewards, and the small owners. People like: Kodkhoda Nowruz, Karbalai Dushanbeh, Mirza Hasan Khan, Ali Genav, Zabihullah, etc. are representatives of cruel and oppressive people. This section of the society with their selfishness and self-interest oppresses the people and takes "God's land" from them to carry out land reforms. The government also supports them and supports this oppression, and because of these events, the people of the village are forced to migrate. The aim of the authors of this research is to provide a new interpretation of this story, using Van Dijk's Ideological Square approach; a description that shows how the oppression of the powerful hurts the poor and inferior people and forces them to migrate. Among the results of the present research is that Doulatabadi, with a critical statement, seeks to reform the society in which the oppressed people have failed against the modernists. By expressing the positive and negative characteristics of us and others, he expresses his criticisms towards the oppressed society of his age, and he has benefited from lexical, syntactic and rhetorical tricks. This article talks about the negative characteristics of others such as trickery and cunning, theft, selfishness, lust, condescension, etc., and about the positive qualities of "self" such as courage, harmlessness, hard work, loyalty, zeal, independence, respectability, etc. Basically, the author rarely mentions the positive qualities of others and our negative qualities, however, qualities such as: cleverness, wisdom, foresight, compassion, religiousness (for others) and irresponsibility, selfishness, bullying, rudeness and arrogance and (for us) can be extracted from the side of the story.

Throughout its periods of prosperity and adversity, Iranian Islamic culture has experienced significant ideological shifts under the influence of two prominent figures in Sufism and Islamic philosophy. The regions of Great Khorasan and ancient Transoxiana, which served as the cradle and hub for various major sects, such as Jabriyya, Mu'tazila, Ash'ara, Maturidiyya, Hashviyya, Moshbaha, Karramiyya, Murji'ah, and the Shia sects, became a battleground for religious conflicts and a diversity of theological perspectives, particularly up to the 4th and 5th centuries. These religious conflicts, which ignited a wide array of inter-sectarian and intra-sectarian disputes, gradually found expression in the thoughts and language of Iranian poets, giving rise to a rich tapestry of ideological beliefs in their poetry. Regrettably, the theological analyses of Persian literature to date have often been marred by generalizations and biases. In this article, the authors proposed the concept of "ideological stylistics with a theological approach" to circumvent generalizations and demonstrate the departure from sectarian belief norms in Persian poetry. From this vantage point, the concept of "sighting God" within Islamic sects has been dissected into more nuanced intellectual themes. By comparing the beliefs of various theological sects regarding this concept, the authors have unveiled the ideological interplay of symbolic and meaningful words in Hakim Nizami's poetry, revealing two grammatical and rhetorical layers. The theological stances of Hakim Nizami in the realm of "Sighting God in the Ascension" have been found to align with the beliefs of Abu Hasan al-Ash'ari.

Ismail Fasih is one of the most famous and prolific writers in the field of fiction, especially police and detective literature. Some of his works such as Shahbaz and Jagdan, Sharab Kham, Dard Siavash, Del Kor etc. mostly have a police and detective aspect despite the fame of this author. As the results of this research show, he was strongly influenced by Agatha Christie and her detective novels. Thus, if we compare the police-related works of these two authors, we can find many common elements in the field of police literature in their works. Ismail Fasih was influenced by Agatha Christie not only in the choice of the narrator's language and the way of characterization, but also in the choice of the plot of some stories. This assertion can be proved by comparing the texts of the two authors. In this research, the authors have tried to explain and prove the influence of Agatha Christie's eloquence in a descriptive-analytical way and with the method of library documents. This is a work that has not been done before by the researchers and critics of fiction literature and it is new in its kind.

The role of society and political factors regarding the differences of human language is undeniable, and such issues, together with biological factors, forces, and multiple impositions, causes the differences between male and female languages. This difference, along with the theme of betrayal in poets' poems, has created remarkable examples. In this research, considering the betrayal component and based on Robin Lakoff's opinions, an attempt has been made to introduce the languages of four contemporary poets, and finally to compare with each other. Such an approach leads to the recognition of the differences in the views on woman and man, and in general, the perception of these poets about the relationship between the earthly lovers centered on betrayal. The findings of this research indicate that the languages of Farrokhzad and Behbahani are very clear in the use of color words, promise words, etc. Compared to these two, the languages of Shahryar and Mo'ayyeri, due to the use of masculine language, are indifferent toward these elements. The type of gender perspective and attention to feminist issues is also more obvious in the poems of Farrokhzad and Behbahani, and besides recounting issues related to infidelity, they try to change the audiences' views toward woman. But in comparison with these two, in Shahryar's poems, the components of betrayal and disloyalty have never caused the gender distinction, or the superiority of man over woman. On the other hand, a gender distinction can be seen in the poems of Rahi Mo'ayyeri.

deviation is the most effective form of foregrounding the language and includes all the methods that disrupt the conventional rules of the language and lead to defamiliarization. Grammatical deviation is used to remove familiarity from language of poetry and includes avoiding the rules of morphology and syntax governing the language. Every language has a specific grammatical structure, but in poetry, this structural order is ignored. In the field of rhetoric, we come across a set of methods formed in order to highlight the meaning of the poem and lead to rhetorical innovations. The present study , with a descriptive-analytical method, aims to identify, categorize and analyze the basic techniques that have played a significant role in the evolution of contemporary ghazal by reflecting on the ghazals of "Manochehr Neyestani", "Mohammad Ali Bahmani" and "Hossein Monzavi" and answer these questions "what are the commonly used grammar and rhetorical technics that have led to the highlighting of form and meaning in the new ghazal, and which of the mentioned poets has played a more effective role in renewing the image of the ghazal. The findings from the study show that the common rhetorical techniques in the ghazals of these three poets, in addition to the use of other symbols, metaphors, similes, personification and paradoxes, are due to the power of imagination and portraying the unseen and unheard things that have formed in the poet's mind. Grammatical metanormatives common in the ghazals of the mentioned poets in two fields of grammar and syntax include: lexical, temporal and syntactical metanormatives. The extent of using these methods by the mentioned poets is different. Hossein Monzavi is considered one of the pioneers of this field due to the frequency and variety of grammatical metanormatives and rhetorical methods, and he has played a significant role in reinventing the image of ghazal.

The glorification of creatures is one of the important topics discussed in the Holy Qur'an, Shia and Sunni interpretations, narrative hadiths, and most mystical works. The importance of this issue is such that it has a wide reflection in Persian poetry and literature, and many famous poets of Persian literature have addressed it in their works. Of course, there are many differences in the opinions about the nature of this glorification (tasbih) and the way to listen to it in Islamic, literary, and mystical texts and sources. Nooruddin Abdul Rahman Jami was one of the great poets of the 9th century and one of the close followers of the school of Ibn Arabi. He was influenced by religious teachings, the teachings of Ibn Arabi, and following the example of the poets before him, and tried to explain the issue of glorification in his works, especially in Haft Orang. In the present study, an attempt has been made to analyze this view using the descriptive-analytical method, while expressing the views of commentators, theologians, and mystics. It can be said that he has divided the glorification of beings into verbal and non-verbal aspects. The glorification of beings can be understood only by senses and imagination, and the companions of discovery can hear this glorification with the help of the senses. But, non-verbal glorification is understandable by the inner ear of the senses. In fact, Jami’s prominent difference from his predecessors is in the analysis and explanation of the mysteries of how creatures glorify, apart from the type and method of reasoning of creatures with the power of imagination.

The glorification (tasbih) of creatures is one of the important topics in Islamic sources, which has also had a wide reflection in Persian poetry and literature. Of course, there are different opinions in Islamic, literary, and mystical texts and sources about the nature of glorification and how to listen to it. It is one of the most important and challenging religious, mystical, and literary topics because what and how to perform glorification and whether it is in the verbal language remain unknown. Jami is one of the poets and mystics who have had a special look at this category.
Jami Khatam, one of the great poets of Persian poetry in the Iraqi style, in addition to the variety of Persian poetry and prose formats, has also followed his predecessors in terms of content and theme. He is one of the most prolific writers and his works in both literary and mystical sections include Divan Poems, Haft Orang, Nafahat Elans, Naqd al-Nusus fi Sharrah Naqsh al-Fusus, Lawaih, Rayy al-Ma'at, Evidence of Prophethood, etc. (Afsahzad, 1999, p. 35; Danesh Pajoh & Mokhtarpour Ghahroudi, 2008, p. 12-45; Modaberi, 1990, p. 7-8; Safa, 1989, p. 347-348 ). In his works, especially in Haft Orang, he tried to answer the mysteries of the glorification of beings using his religious and mystical teachings, along with the thoughts of Muhyiddin Ibn Arabi.
In this regard, the present study aims to investigate the glorification of beings and their intelligence in Jami’s Haft Orang. The three research questions posed in the study are as follows:What is the nature and essence of the glorification of creatures and the way to listen to it in Islamic, literary, and mystical texts and sources
What was the quality of the glorification of creatures, especially their verbal glorification in Jami's works And what is his view on this matter
In his works, especially Haft Orang, how has Jami responded to the mysteries of the glorification of creatures by using his religious and mystical aphorisms

Review of the Literature:

A review of the literature reminds us that the issue of the glorification of creatures is one of the most challenging religious, mystical, and literary topics. However, there are some studies in this regard. For Example, Aram (2011) investigated cosmic consciousness and glorification in the Qur'anic and literary views. In another study, Mohammadi Sheikhi and Fereidunpour (2016) examined the generality of the true glorification of creatures in the epistemological geometry of religious thought. Moreover, Seraj and Mansouri (2017) provided a philosophical explanation of the issue of the glorification of beings from Mullah Sadra's point of view. They have established three arguments for the generality of the glorification of creatures in the universe based on their knowledge, awareness, and their own special language. The issue of glorification can be examined from different perspectives, including the interpretations of the Holy Quran, theologians, philosophers, and researchers of natural sciences, mystics, and mystical works. To the best of the authors’ knowledge, there are few, if any, studies investigating the glorification of creatures in Jami’s works. Jami, following his contemporaries and poets before him and also influenced by the school of Ibn Arabi, considered all creatures, including plants, inanimate objects, and animals, without exception, to glorify God Almighty. According to Jami, only the Lord of Revelation understands the glorification. He did not consider the speech of inanimate objects, plants, and animals to be necessary for speech and says: Just as God Almighty is able to speak without words and expressions, He has granted such speech to all the creatures of existence, including inanimate objects, plants, and animals. Jami believes in both kinds of glorification (i.e. verbal and non-verbal) of beings, as he mentions them in Haft Orang. 

In this descriptive-analytical research, an attempt has been made to analyze Jami's different views on the issue of the glorification of creatures and its types in Haft Orang, as well as the quality of this glorification from his point of view, while expressing the perspectives of commentators, theologians, and mystics.

The verbal glorification of beings is one of the most important issues that have been discussed in Islamic works, as well as authentic mystical and literary sources. Jami, one of the great poets of the 9th century, also paid special attention to this issue and in his Haft Orang by referring to the principle of "All things are incomparable and non-comparable". He considered all beings to be connected to the divine essence; there should be no similarity between God and creatures. Therefore, the necessity of attributing the creatures to the source of the absolute consciousness of existence, that is, the Almighty God, has led to the consciousness of the creatures. By knowing their consciousness, it can be concluded that they are perfect. Jami, in Haft Orang, influenced by the teachings of the school of Ibn Arabi, considers all possibilities in the system of existence to be glorified and masculine, and he believes that this glorification is realized in a real way and with the language of ‘Qal’. But not everyone is able to understand these conversations.
In analyzing and explaining the glorification of beings, Jami followed the examples of mystical poets before him and tried to depict the verbal glorification of beings after their creation in Haft Orang. But in order to distinguish his opinion from others, after dividing the glorification of beings into two verbal and non-verbal forms, he admitted that glorification without words or formation (presence) is acceptable by any common sense. Moreover, he divides verbal glorification into two categories. In the first category, only special people (discoverers of the nature of the universe) are able to understand this glorification through reasoning and analogy. In the second category, it is understandable through imagination and with the help of the inner senses. In other words, the only prominent difference in Jami’s view, despite his pure imitation in the analysis and explanation of the glorification of beings, is the glorification of beings with the power of imagination. Otherwise, one can easily trace the thoughts of Ibn Arabi and great poets such as Molavi, Attar, and Sana'i in Jami’s works.

The knowledge of existence is the beginning of reaching divine knowledge; The attributes of life, knowledge, will and power are among the most important levels of existence and are among the names of names or keys of the unseen. Some researchers added the attributes of hearing, sight and speech to it and believe that without these attributes, the meaning of Lordship is not complete. Ferdowsi was a unified poet who mentioned the names of kings and warriors in the midst of small and large mythological, historical and heroic events. Examining the position of the names of names (power, knowledge, life, will, hearing, sight, speech) among the names of 99 Shiite and Sunni hymns, 127 divine names in the Holy Quran and one thousand and one divine names in Joshan Kabir prayer is one of the achievements of this research. . The results showed that Ferdowsi used Persian equivalents close to Quranic concepts and in Shahnameh, the frequency of maternal names is higher than other names. In this research, the maxqda software was used for the statistical and content analysis of Ferdowsi's poems from this point of view, and based on the statistics, Ferdowsi, unlike some theologians who considered the name of Hayat as the greatest name; He used the name "Qadir" more and considered it to be superior to "Life".

One of the most important topics in the field of scientific and research works is the methodological critique of those works. Tafsir "Al-Hadi Al-Haq Al-Mubin" is one of the outstanding and distinguished works in the field of religious interpretation and studies, which has been prepared with the aim of getting deeper familiarity with the contents of the Holy Quran. Sheikh Hassan Sarrafzadeh (RA), as a creative and masterful commentator, has been able to act very methodically in this field and to express his religious studies in the best possible way in a simple, expressive, understandable and reasoned language for the public. This famous and simple living cleric, in addition to teaching at different levels and training outstanding students, was also able to create numerous scientific works, of which "Tafsir al-Hadi al-Haq al-Mubin" is an example, and six volumes of it have been published so far. In his commentary, he has used many commentary sources, including Shiite and Sunni commentaries, and the originality of his sources shows his accuracy and good attention to the details and subtleties of the Qur'an. Verbal as well as writing and editing materials are included in this study. Using descriptive-analytical method based on field and oral interviews, the authors have tried to critique and methodology of this interpretive collection, and provide a better and better familiarity for Quranic scholars. However, this great world should be introduced to the audience as one of the valuable heritage of Islamic civilized culture.

Gricheh is one of the old neighborhoods of Kashan, which with its passage of time and the destruction of many of its buildings, still has a high historical and cultural value. Mohammad Saleh Beyg historical and cultural complex (including: mosque, school, library, water storage, passage) related to the pre-Safavid period, is one of the important and unfortunately ruined buildings that were established before the establishment of Soltani and Aghabzorg schools and still active scientific bases and It is cultural. Unfortunately, in the Pahlavi period, with the construction of Fazel Naraghi Street, it was destroyed and turned into other cultural monuments. Here, while introducing this neighborhood, the historical and cultural features of Mohammad Saleh Beyg School have been analyzed with reference to historical sources and field research. His professors and trustees were among the great scholars of Kashan, and on his departure to Kashan, Sheikh Azam Ansari studied for a while at the same school with Mullah Ahmad Naraghi. The main subject of this research is to express the historical value of this neighborhood and its complex and to explain its role in the scientific, cultural and economic development of Kashan. By descriptive-analytical method and citing field research, historical evidence, the authors have depicted not only a part of the rich history of Kashan culture in the past centuries; Rather, they have shown the redoubled efforts of the people of Kashan in building schools and mosques to promote Alawite culture and common teachings in every age.

In this study, the authors have tried to identify the types of exaggeration and study and analyze it in ritual poetry, the reasons for its entry and expansion in this literary genre in order to save poets and orators from falling into such a trap. Our target population in this study is a selection of ritual poets whose poems have had such damage more prominent; Attributing the special attributes and names of God to the Imams (as) and fabricating mythical stories and exaggerating in making people hope for the intercession of those great people are examples of content harms that in this research have been tried to deal with analytical-descriptive method.

Geography as the place of developments and history as its time have reciprocally interacted with each other and have been considered as a complement to each other in the course of historical developments. If we deem war as a determining factor in the course of human evolution, the factor of geography deserves attention because it has played a significant role in the fate of wars. In this regard, one of the most influential geographical factors in battles has been climate change. Atmospheric developments affect the time of events, the way of organizing forces, the process of battles and most importantly, the outcome of some of them. Consequently, conducting any research regardless of the role of geography in victories and defeats will be insufficient. Therefore, the present descriptive-analytical study aimed to give insight into the impact of atmospheric events on the military developments in the Ghaznavid and Seljuk era. The findings indicate that atmospheric developments have played a decisive role in the fate of the Ghaznavid and Seljuk wars. This role is manifested in the effect of climate on the performance of weapons and combat forces, the role of snow and cold in casualties of forces and changes in war tactics, the effect of hot and thirst in the power losses of the troops, the military effects of rain and flood in the crippling of the troops and the function of atmospheric phenomena in the reproduction of superstitions

Formulaic speech is an integral part of any language. This speech, with its two permissive qualities and depth of meaning, transmits the narrator's content more clearly to the audience. This kind of speach is more expressed in the spoken language and is rooted in the community and culture of each language community. It has several kind, one of them is Metonymy. It has its own function both linguistically and semantically. Metonymy in "Charand o' Parand" has a very high frequency. Examining this kind of formulaic speech, in addition to recognizing the author's style, will be culturally and socially useful and effective. And it can better reveal the hidden angles of the text and the hidden meanings it contains. The present study is a qualitative (descriptive-analytical) study of metaphor and its application in Dehkhoda's "nonsense" articles. The results of this study show that Dehkhoda has used language linguistics more frequently in his articles. Many of his quotes are invented or non-Persian in origin and have cultural, social and religious backgrounds. He has also used this form of discourse to ridicule, protest, criticize, expose, authorize, depict society, objectify the characters of his articles, and bring prose to the language of the people.

"Charand-o-Parand" is a collection of Dehkhoda's fictional articles that were published in a column of the same name in the newspaper Surasrafil Written in slang, these articles are a technique between storytelling and journalism. Using this technique, Dehkhoda was able to convey his desired concepts to the audience (mass of people).Although his articles are not known as short stories and it is believed that Jamalzadeh is the creator of Persian short stories, but Dehkhoda's articles can be considered as a prelude to the emergence of Persian short stories that short story writers like Jamalzadeh were influenced by. The present article inductively examines the storytelling style of Dehkhoda in "Charand-o-Parand" and compares it with Jamalzadeh's “Yeki Bood Yeki Nabood”. So, the elements of the story in the two works are compared with each otherThe results of this study show that the elements of the story are present in most of Dehkhoda's articles, although these elements are less coherent in some cases. Also, Jamalzadeh, who is considered as the first author of Persian short stories, in his collection “Yeki Bood Yeki Nabood” in his style, theme, subject, focus and fictional characters are influenced by Dehkhoda's articles.

One of the important topics in the field of Rumi-related research is the critique and analysis of Masnavi commentaries. Khwarazmi's commentary, Jawahir al-Asrar, after Ahmad Rumi’s commentary (720), is the oldest commentary written on Masnavi in Persian language in Iran, which has influenced many commentators in the later periods. Although the commentator could not have used other commentaries and most likely, he did not have access to Romi commentary, the influence of the ideas of great Persian and Arab mystics and poets on him can be seen. Therefore, the researchers, through using descriptive-analytical research method as well as library resources, have tried to determine which of the primary sources of mystical prose has had greater impact on the structure and content of Jawahir al-Asrar and the extent to which it owes them. The results of this research help commentators and Masnavi researchers to better understand the meanings and concepts of this commentary. Furthermore, the findings will make them aware of the initiatives, innovations, or imitations in this commentary by examining the extent to which this commentary was influenced by other mystical prose texts such as Mersad al-Ebad, Tazkerat al-Awliya, Mishkat al-Anwar, Fusus al-Hakam, to mention some. It is worth mentioning that despite the great significance of this commentary and the new insights offered by it, it could not be called a compilation or composition since it is a report, writing out, or artistic collection of other ancient and primary prose mystical sources preceding it; which the commentator has often used with or without citing the sources and has included them in his commentary.

Goshayesh and Rahayesh is a prose work by NaserKhosrow Ghobadiani, with the subject is written on Ismailia. The author who promotes philosophical thoughts and has used controversy, takes advantage of its potential and its elements to promote it. In the Book of Goshayesh and Rahayesh he expresses his ideas and ideas by choosing appropriate linguistic constructions. This study investigates the ascetic properties of this book in relation to Ideological elements and deals with the influence of linguistic and literary structures on transference. The dominant ideology of the text indicates that the present research question is: How did the linguistic structure of Goshayesh and Rahayesh reflect the author's ideology Which Syntactic elements were of interest to the author And according to the language of the book what literary devices taken What literary arrays has NaserKhosrow used to express her ideological concepts The results of this article indicate that ideology is explicitly reflected in its Goshayesh and Rahayesh.The use of rational and narrative arguments as well as philosophical and theological codes shows the dominance of ideological ideas in the text. At the syntactic level, the aspects of verbs, grammatical sounds and accent elements provide a clear picture of the ideological burden of the text to the audience.The range of ideological ideas at the rhetorical level has also limited theological diversity to arrays that have considerable capacity to describe the author's attitude and worldview.Therefore, those rhetorical industries that cause ambiguity and multifaceted of the text are not seen in its Goshayesh and Rahayesh.

A formulaic speech is a part of language which can carry many meanings, themes and instances. Formulaic speech are commonly used in proverbs, metaphors, idioms and languages and more in conversational language and play an effective role in social communication and language development both structurally and conceptually. They are part of a communitychr('39')s identity, culture and history whose understanding will lead to a better understanding of culture and society and the linguistic infrastructure and developments of a language community. Also, analyzing and recognizing them in a text gives a better understanding of the hidden angles and style of that text. In Dehkhodachr('39')s articles, there are various types of formulaic speech that in each of them lies deep social, cultural and linguistic concepts and understanding them helps to understand the style and language of Dehkhodachr('39')s articles and the society of his day. The present study uses qualitative (analytical-descriptive) method to analyze and recognize patterns of species in Dehkhodachr('39')s "Charand-o-parand" in three categories: proverb, irony, idioms and languages. The results of the research show that using these molded structures, Dehkhoda has depicted the conditions of his community and it has conveyed its content quickly and deeply to the audience. The use of these constructions has also led to the closest proverbial proverb to colloquial language. Idioms (220 Items), Irony (81 Items) and Proverbs (51 Items) are the most commonly used forms of molding in Dehkhodachr('39')s articles.

Manuscripts are among the most important written scientific, cultural, and artistic heritage of mankind communicating historical, religious, literary, cultural, and artistic information. The late Mullah Mohammad Hassan Nasehi Taherabadi was one of the famous scholars of Taherabad, Kashan, who acquired a reputation in asceticism, piety and jurisprudence. Unfortunately, there is nothing left from his works except for a manuscript of Al Wafi- a book by the late Allameh Feyz Kashani. This work indicates features such as calligraphy his mastery of Arabic as well as the breadth of his knowledge of the Quran, hadith, and jurisprudence. Therefore, the authors have tried to briefly introduce Allameh Feyz and his book Wafi by descriptive and analytical methods to study and analyze the content of the bibliographic elements of the manuscript of the late Mullah Mohammad Hassan Nasehi Taherabadi and to review the bibliographic information of this work. Studies have shown that Mullah Mohammad Hassan has been very methodical in transcribing the Wafi version in such a way that he has tried to use various methods to correct mistakes; furthermore, it is possible to understand the accuracy and trustworthiness of Mullah Mohammad Hassan in reproducing this version. On the other hand, the bibliographic analysis of this version can, to some extent, report on the characteristics of the writing style of the scribe in that era and the stylistic features of his period.