shahriar shadigo

"Promised expectation" is one of the concepts that have been prominent in the poetry of some ideological poets for a long time. After the victory of the Islamic revolution, religious and religious poets took on the responsibility of accepting and promoting the concepts of Mahdism. Alireza Ghazveh is one of the committed contemporary poets, who in some of his poems has explained the philosophy of waiting for the promise and by using the unifying elements and techniques of the text, he has reflected his Shiite beliefs and ideas in the mirror of his poems. In this research, with the descriptive-analytical method and using library sources, the unifying factors of "expectation poems" and the proportion and contradiction of images and fantasy clusters in several poetry collections of Alireza Ghazveh were extracted and analyzed. The results showed that in the poetry collections "Ghatār-e Andimeshk, Eshgh alaih-e salam and Sobh-e banaras" the cohesive factors - along with other poetic meanings and themes - due to the poet's use of techniques such as deletion, repetition of words, synonyms, song and harmony, etc have a high frequency. The harmony of the elements of Alireza Ghazveh's poetry adds to the promotion of his religious teachings and the order and proportion between the concepts makes the poet do justice to the content in a worthy way and this harmony gives unity and integrity to the thought expressed in his poem.

This article addresses to narrotologyof the anecdote the mouse belonging to frog in masnavi manavi based on theory of Greimas. The auothers try to indicate how to match the structure of the narrative with the model of Greimas. Greimas who is theorist in the field of narrationConsiders the character to be part of the text and subordinate to the action. By placing the main agent in the centre in relation to the goal he changed the role that propp had described and proposed to a new model in this research using descriptive analysis method it was determined that the narrative change of the anecdote can be adapted base on the of situation in comparison to dual confrontation and from actors point of view. There are two models of action in two separate situation and interpretation of the anecdote also were analyzed in two situation s. The plot of the story is logically coherent and resonate with gerems model

The aim of the present research is to analyze the level of attention paid to the components of Mahdaviat in Persian books and social studies in elementary school and its relationship with social capital. The research method is an applied research using the qualitative and descriptive content analysis method using the researcher's checklist tool. The research society of Persian books and social studies of elementary school is 10 volumes that were published in 2023. The content analysis unit also includes text, image and activity. According to the findings based on the data from the content analysis of two course titles; The components of religious participation and creating unity between people (4.71%) received the least attention and the components of identity, social reforms, unity, social security and mobilization (25.19%) received the most attention. The research results showed that some components of social capital such as; Religious participation and social solidarity, which strengthen the idea of Mahdaviat in students, are not properly explained in social studies and elementary Persian textbooks. Also, in line with Mehdi Bavari's education in the content of textbooks and strengthening relationships between people in the society, both quantitatively and qualitatively, with the components of creating hope, creating identity, creating dynamism, the ability to create resistance and anti-oppression, social reforms and creating solidarity. Social has not been paid enough attention.

In Persian literature, poets and writers in every age have adorned their works with the luminous words of revelation according to social and cultural situations. One of these writers is Ansar al-Ma'ali, who, as a result of the teaching of Qaboosnameh, has recommended many educational topics to his son (Gilan Shah) under the influence of the divine word. This research has used library resources in collecting information with a descriptive-analytical approach and a qualitative approach. The aim of the authors is to identify the trustworthy Qur'an in the Qaboosnameh, which is expressed in educational and training methods, and today, after centuries of writing the work, its teachings are instructive in the educational affairs of children. Qaboosnameh is considered as one of the educational resources in the correct development of children according to the knowledge that its author has and the benefits that he has taken from the word of revelation and religious teachings to compile it, and in many cases the methods of its teachings. It is compatible with current educational management methods.

Ferdowsi's Shahnameh is a work written to preserve Iran's historical identity and because Ferdowsi saw the epistemological foundations of the society of his time in danger, with a committed approach, he combined the stories of Shahnameh with religious, social and political messages and in the background of the stories, he revealed many political and social issues of his time. The main purpose of this study is to study the political and social conditions of the Ferdowsi era and to reflect the sociological issues of Iranian identity and Ferdowsi ethnicity and her concerns for the preservation of Iranian identity and history. Library sources and Ferdowsi's Shahnameh book have been used to collect information by documentary method. The approach of this study is descriptive-analytical which has been done qualitatively. Ferdowsi had written the Shahnameh at a time when the Samanid kings were pursuing a racial policy and were seeking to restore Iranian culture and identity. However, with the rise of the Ghaznavids and the political and religious extremism of Sultan Mahmud, the ground was prepared for a cultural stagnation, and the Shahnameh became a reaction with the intention of preventing the rupture of Iranian history and civilization and discrimination and social and political tyranny.

The themes of poetry have undergone various transformations, and what has not been completely removed are mystical themes. Since the period of literary return is one of the most important periods in the period of poetry and the link between classical literature and the contemporary period, special attention has been paid to the reflection of its various poetic themes. The purpose of this research is to determine the approaches and attitudes of the top poets of the Qajar period of the Constitution in the field of mystical themes by descriptive-analytical method The elite poets have been affected by the old styles and the eminent poets in different periods; and if even imitation is performed so masterful, it will not have the value of the original work imitation indicates a static state in on epigone. But the mystical themes are not quite far from the poetry of these poets, and they have entered their personal styles into their poetry areas. Although these themes have been applied for beauty and concept of the poetry, they are not separately considered as mystical styles poems.The elite poets have been aware of teachings in both Khorasani and Baghdadi schools. The permanent attention to accompanishment of emotion, kindness and love in the mystical steps is emphasized, and the practical mysticism is preferred the theoretical one.

Belief in the appearance of a savior has always been a common denominator of all religions. This theme became more popular after the Islamic Revolution.Among the contemporary poets who have a lot to say about the promised expectation are Qaisar Aminpour and Ali Mousavi Garmaroodi that both of them showed their literary and artistic creations by spreading the concept of "waiting" in their poems and they introduced the concept of "waiting" as a spirit in the body of the literary form of their poetry and using literary tricks, they immortalized their "waiting" poem. The main purpose of this study is to study the stylistic coordinates and linguistic, literary and intellectual innovations of the poems of "Entezar" of these two contemporary poets.Therefore, in the present article, the inner, side and outer music of these poems were considered and literary arrays on the concept of "waiting" were extracted and finally the insights and thoughts of these two Shiite poets about the concept of "waiting" were analyzed. The results showed that both poets used the themes of "waiting" but Qaisar Aminpour has benefited more from the poems of "Waiting" of Imam al-Zaman.

In the contemporary world, the position of poetry with the theme of waiting, as a pure and lofty art, has been considered by many poets and such poems are rooted in the depths of their hearts and souls.To the extent that it attracts a large audience and leads researchers to analyze such poems, the authors of the present study, by analyzing the poems of Tahereh Saffarzadeh, a contemporary poetess, seek to answer the question of how tone has influenced the construction of poetic spaces with the theme of her expectation. This article is descriptive-analytical in terms of method and has a qualitative approach and is organized using library resources. Saffarzadeh is an optimistic poet with pure religious thoughts who has communicated with his audience with a clear language and expression full of emotion, with a religious tone and religious content. According to the justice-oriented school of Imam Zaman (as), he welcomed their equality, equality, justice and synonyms in words.

The first immigration wave of Persians to India dates back to around 705-706 AD (Azargoshasb, 1968: 60), probably due to the disappointment of Zoroastrian community in Iran after Arab invasion and lack of hope to regain their fortune in a near future. After many Iranians converted to Islam religion, and harassment of Zoroastrians by Muslim rulers and followers was increased, some groups of Zoroastrians began moving to India and stayed there for good. The got settled in several spots within the North of India and formed local communities which were called Persians. They played an active role in Indian society until their lands were taken again by Muslims. Despite all unfair difficulties, challenges, and restrictions, Persian managed to survive in the subcontinent. When Europeans arrived in India, since they had relatively more fair and easy going policies regarding religions, Persian used this opportunity to involve in trade and business more than ever and hence, successfully expanded their communities (Azargoshasb, 1968: 60, Shahmardan, 1970:22).This period, in which so many foreigners were present in India, provided Persians a chance to express themselves; not only they reformed the Persian community of India, but also introduced their religion and ethics to the Western world by opening their doors to orientalists and gave them access to Avestan & Pahlavi books for the first time. They also could stablish more connections with people inside Iranian borders, especially with those Zoroastrians who had remained there. Moreover, years later these Persians played a positive role in India’s independence and civil wars which led to the disintegration of India in favor of the mainland. Their efforts were appreciated by Indian government and people. (Azargoshasb, 1968: 74-77). The growth of Persian literature during those centuries was dramatic and many books were written in Persian, Gujarati and Sanskrit languages including the versified Ardavirafnameh and Denkardnameh; the illustrated versions of their transcriptions are viewed in this research. With the aim of studying the place of Ardavirafnameh in Zoroastrian religious literature and analyzing its illustrations in comparison to the judicial system of Zoroastrian Jurisprudence, 15 images were selected from 4 handwritten illustrated versions plus the lithographed Indian Ardaviraf Nameh and then were subjected to description and analysis. Retelling a number of undue rulings added to Zoroastrianism by some magi (priests), a background is provided to distinguish pure from impure within the theology of Zoroastrianism.

This research is among the basic theoretical researches in terms of purpose and is considered descriptive-analytical in nature. Gathering library and documentary information and collecting tools is also phishing. The statistical population of the study is 15 selected manuscripts and lithographs of Ardavirafnameh and Dinkardnameh of India that have been selected. 

As well as there are various transcriptions from the original text of Ardavirafnameh, several Zoroastrian artists have also tried to illustrate them.There is no doubt that public attentions and enthusiasm towards Ardaviraf's story has been the most important reason for Zoroastrian writers and artists to approach this subject; but while studying these works, one must consider other social reasons associated with religious propaganda and competing with other religions and schools of thought as side motivations. The history of Zoroastrian art (after Islam) is largely obscure, and the exact number of illustrated copies of Ardaviraf's story is not known; more importantly, the artists who created these copies have remained mostly unknown.The sequence and continuity of the images of the story caused those artists not to follow the usual rules and frameworks of drawing and common depiction. The product of their efforts should rather be considered imagery, which usually does not pay much attention to the details. From these illustrations, we know four works, some of which are manuscripts and some are lithographs, and most likely all of them were made in India.

Ardavirafnameh is a literary-religious book. The narrations of Vandidad and some similar cases are often considered to be in contrary to the essence of Zarathustra’s teachings and several attempts have been made to exclude them from Zoroastrianism. This literary feature not only saved Ardavirafnameh from being lost and forgotten in the history, but also drew more and more attention to it. During the British domination of the Indian subcontinent, Muslim austerity on the Persian-speaking communities of India was somewhat reduced and therefore a noticeable progress was made for them in terms of culture and economy. It was during this period of time that Zoroastrian artists illustrated Ardavirafnameh versions. Not only they did not try to soften the text, but also drew dreadful illustrations for them as much as they could; and again, the woman -the Zoroastrian woman- was the main victim. They mostly focused on women. Women were being tortured and suffering from punishments which were generally related to their gender and sexuality; therefore sometimes pictures were degraded to rudimentary pornography level. This may have been influenced by India's larger society at the time, when both Muslim and Hindu groups were insisting on the traditional role of women, and Persians didn’t want to present themselves as ignorant and indulgent people regarding the sexual affairs of their small community. To address the questions of the present study, it should be clarified that the depictions of Indian manuscripts of Ardavirafnameh are largely influenced by non-court or traditional Indian painting style, which Zoroastrian painters used according to the text and based on the same principles and rules. It can be assumed that if these books were illustrated among the Zoroastrians of Iran, the result could have been quite different. Therefore, the relationship between these illustrations and Zoroastrian jurisprudence is an innovative and transversal one; hence, they cannot be considered as cases of Zoroastrian art. Similarly, the relationship between artists and the text of Ardavirafnameh is a relative one in which the artist intends to warn his audience and thus he hasn’t paid much attention to the aesthetic aspects of his work. One of the biggest points that the illustrators have overlooked is that they have not paid enough attention to the temporal and spatial environment of the story; the character faces are similar to the Indians of recent centuries, and certainly not the pre-Islamic Iranians. Ardaviraf himself and his companions are also dressed like the affluent and elite class of India of that time. So, overall it can be concluded that these illustrations are mainly independent from the literary text of Ardavirafnameh, and they should be studied separately. A total of four illustrated copies have been identified, all of which emphasize on the severe torments and suffering of human souls in Hell; the use of cold and bright colors in colorful drawings has added to the negative psychological aspect of them. Artists tried not to depict nudity of body organs as far as they could, especially those of women; but they did portray naked bodies without any cover only for the purpose of showing their helplessness versus their punishments.  

The social concepts of the Holy Quran as the most important religious book of Muslims in various fields of human knowledge, especially Persian literature and sociology have often been neglected. Among the topics discussed in this heavenly book is the concept of social patience and its components, which has been proposed as the most effective way out of difficulties. The hardships of life are not unwise, and behind the problems and hardships of life is the divine wisdom. During social life, a person faces many problems and difficulties, passing them are a great challenge for human beings. The present research is descriptive-analytical and has been done by library method. This study examines the impact of the poems of Maulana, Saadi and Hafez on the Holy Quran with emphasis on the concept of social patience in verses 5 and 6 of Surah Al-Sharh: ﴾So, verily, with every difficulty, there is relief(5) Verily, with every difficulty there is relief﴿.

The aim of the present study was to analyze the content of the book Nahj al-Balaghah, in order to examine the extent of attention to the dimensions, components and characteristics of social security from the perspective of Imam Ali (as).

The present study was descriptive and content analysis using Shannon entropy method. The statistical population is the whole book of Nahj al-Balaghah. The statistical population is equal to the sample size because the sampling was numerical and purposeful in the direction of research questions. The unit of analysis is also the words and themes of sermons, letters and wisdoms. The data collection tool is a checklist of social security components based on scientific theories of social security that researchers have developed.

The results indicate that; In the content of Nahj al-Balaghah, there are seven main components and twenty sub-components, respectively, with different coefficients of importance. Components of social identity (48%), social division of labor system (17%), psychological security (15%), the most important and components of social trust (0.2%), financial security (0.3%) and socialization of individuals (4 / 0%) have the lowest coefficient of importance. The coefficient of importance of life safety (0.8%).

In general, in this study, it can be concluded that the component of social identity, which includes freedom of expression, protection of ethnic and religious minorities, national security, Therefore, is necessary for officials to pay due attention to this issue in planning.

The image of any imagination, description, fantasy, and highted statement place the addressee in special atmosphere. The Islamic revolution of Iran and its succeding events left great and deep impact on the Islamic poets’ imagination and style which can clearly be seen in their fantasy and imagery. The isalmic orientation and its point of view towards Islamic, Religeous, and revolutionary poetry basics; novel images, new artistic zones in speech related to them appeared which were missing before. Among the poetic images with Mahdaviat meanings and its corresponding artistic modes enjoyed outstanding significance. Gheisar Aminpour whose ideosyncratice feature of his speech was endowed with devotion to Islamic Revolution and its objectives, has delicately designed waiting and its exemplification in his poetry. The authors of this article using descriptive-analytic approach and deploying library search have dealt with the central image of Mahdaviat and its role in revoltionary poetic images (case study: Gheisar Aminpour Poetry)

The purpose of this article is to analyze the themes of the values ​​of the sacred defense and oppression of the Islamic Revolution of Iran in Persian textbooks and elementary social studies. This research is in response to the question of examining the themes of the values ​​of sacred defense and anti-oppression and determining the extent of attention to them in two courses. The method used in this research is first the content analysis method and then the descriptive content analysis method. The research tool is a researcher-made checklist and the research community includes two titles of Persian textbooks and social studies in the elementary period of the academic year 1398-99 (a total of ten volumes of textbooks). The main findings of the research indicate that; In the content of Persian textbooks, the most attention was paid to the theme of independence with 23.03% and the least attention was paid to the theme of participation with 4.55%. Also, the book of social studies has paid the most attention to the theme of independence with 45.79% and the least attention to the themes of modeling with 3.12%, Islamic Revolution, good behavior and participation with 4.92%. Finally, suggestions for improving the content of the above-mentioned textbooks are given.

Familiarity with ethical points plays a very important and necessary role in human life and society, since it is with proper training and education that a society can attain the desired perfection. The main purpose of the present study is to investigate the components of relative or absolute Ethics in Saadi's works which have gained a significate status and position both in Persian literature and the world literature.

The research approach is descriptive-analytical, which has been done based on a qualitative method. For this purpose, the research has extracted and analyzed the components of relative or absolute ethics in in Saadi's works.

In two chapters of Golestan and Bustan, Saadi has stated some absolute (Fixed ethics) and perpetual principles of human ethics as well as some variable behavioral principles of human beingalong with several examples. This famous poet has paid special attention to the ethical issues in the form of short and pleasant stories and often with special reference to the Quran and religious teachings. That is why today he is referred to in several societies and communities as a role model of thoughts. Ethical Considerations: In order to organize this research, while observing the authenticity of the texts, honesty and fidelity have been observed.

Studying Saadi's works helps the reader to reach to perfection, to think rationally, to behave wisely and to worship God and to act based on fairness and justice in society. Golestan's book is an expression of facts and truths while Bustan is the utopia of Saadi. He was an ethical poet and his teachings in the form of poems and anecdotes invite human societies to altruism, love, justice, truthful behavior, and so on. The results of this study show that Sheikh Ajal has mostly behaved based on the absolute and perpetual fixed and stable ethics of the positive type.