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The Introduction of "suffer" in the poem " Rahim Moeini kermanshahiAbstract"Suffering" has always been one the most original themes of intellectual poets and writers in the creation of socio-critical works And many creators in the field of art and cultural activists under the influence of areas of social, political, cultural and ... dominant society of their time, their commitment to reflect this concept in his writings have done. Rahim moeini kermanshahi, loving paintings, mindful of music, journalist, political activist, lyricist and poet empowers this themed his many times poetry has exhibited. This article tries to look at biography and life events this poet that critics literary and societal conditions of his day is prominent, his poetry investigate. Analysis book title and poems and sonnets examined and unpick the content of his ability to express ideas and explain the concept types shared human suffer Due to the time chant

Literary discourses are a clear document of the realities that can be analyzed to present a picture of individual and social crises in material and spiritual life. Story writing in the 20th decade of Hijri, with its new orientations, was formed as an ideological and reformist movement to demand social justice and, as a result, achieve human dignity. The problem of the present research is Chubak's view of the suffering of loneliness and rejection and its emotional and social consequences, which hinders the path of perfection.

This article is a theoretical research using a descriptive-analytical method, the information of which is collected in a library manner. The scope and statistical population of the study is all Chubak short and long stories.

Being freed from society, family and interpersonal relationships endangers the human position in achieving self-respect, equality before the law and fair distribution of wealth. Although in the findings of psychology, suffering has been introduced as one of the indicators of the meaning of life and human perfection, but the research data shows that in Chubak's stories, people lose their health and mental illness due to the suffering of rejection and loneliness. They are given and they are left behind.

By expressing himself naked, Chubak shows that not all people are able to turn life's sufferings into opportunities for self-improvement, on this basis, he wants to warn the people of society and social institutions to help them.

One of the most important issues of life is the purpose and meaning of life, which is seriously considered by thinkers and thinkers today. Victor Frankl is a theorist who has answered this question through his difficult experiences.In his school, which is called "meaning therapy", he has tried to remind man that everyone in his life must discover a meaning through which he can overcome hardships and be safe from emptiness and despair. Semantic therapy believes that life has meaning and that each person should seek his own unique meaning and that man has the freedom to choose his approach to life.The purpose of this study is to investigate the components of meaning therapy in Forough Farrokhzad's poetry in order to provide solutions to the meaning of life.  This research is done by descriptive-analytical method; In this way, first the three important components of love, suffering and death are explained and then examined in Forough Farrokhzad's poems. The statistical population in this research is a complete collection of the poet's works. The result of this research shows that Forough is full of life. He considers love, suffering and death as a phenomenon of life and has reached a deep meaning of life by accepting these three components. Forough's view of love is very wide. He goes from discovering love to discovering himself. She seeks refuge in love in search of inner peace. In the period of decline of human emotions and despair, he sees love as an escape to make life meaningful. The suffering and pain that is rippling in Forough's poetry is a sign of his acceptance. He has consciously accepted the suffering and recited the poem, and in the end he holds man responsible for his own destiny. He also considers death as a part of the phenomenon of existence, but this death is a consciousness for Forough accompanied by fear, which passes this horror with a meaning called love. Forough finds the meaning of life very simple. To create the path of life, he creates great meaning from every small and simple issue for a life full of love. In his poems, the poet not only finds human understanding incapable of understanding the secrets of existence and self-knowledge, but also believes that man must take this inability into account, and for this reason, while pointing to man's inability to understand himself and existence, by calling to Happiness and satisfaction give meaning to life. Finally, we must say that the categories that Viktor Frankl introduced about giving meaning to life are not only known to make human life meaningful, but according to his theory, the dark side of these categories has been dominated by their bright and meaningful side. According to Frankel, death is not the end of life. Suffering, despite being unfortunate, may be the joy of human existence. Love is not just a generic and based on known drivers in psychology, but it can be something beyond what was stated.

Researchers have been interested in writing scientific articles and discussing interdisciplinary discussions about them in recent years. One of these topics is the expression of the science of psychology in literary works and its adaptation to new theories of psychology. In this research, an attempt has been made to study the components of the psychology of compassion of Gilbert according to the book Qaboosnameh and to adapt it to the modern science of psychology. Compassion and kindness are among the moral and human concepts that have been addressed in the texts of Persian literature as well as in psychology. In this article, the authors deal descriptively-analytically with the subject of compassion in Qaboosnameh based on the psychological components of Gilbert. Despite the overlap of this word with words such as pity, kindness, empathy and sympathy in Persian literature, its psychological meaning is different from the meaning of the mentioned words. The word compassion in the translation of the books and theories of Gilbert and Neff contains the twelve characteristics according to which "compassionate man" is defined. By comparing and examining the psychological components of Gilbert's compassion with Qaboos, it is concluded that the human concepts expressed by Keikavus existed and were discussed centuries before the formation of these concepts in psychology. This shows the literary and cultural richness of the Persian language and literature, which has unfortunately been neglected in our society, and has been superseded by the advanced psychological and Western sciences in confirming such concepts and theories.

Existentialism is one of the philosophical schools that, due to its emphasis and special view on "human", find its way into literature, especially into novels and plays. This school was first founded in Germany by Kierkegaard in the 19th century (Rasekhi langaroudi, 2018:18), and then Jean-Paul Sartre spread it in France.In this school, the human is a lonely and abandoned being who has to do something for himself because there is no helper or necessary existence. Existentialism became popular in Iran in the forties and fifties and many were influenced by it and created many works inspired by it. Jalal Al-Ahmed was one of the intellectuals and writers of that period, who was influenced by Sartre's thoughts at some point in his activities. As a committed writer, he described the suffering of a simple porter worker in the short story "The life who escaped" in order to find a way out of the chaos and social injustice. This article tries to examine the concept of suffering in this story and in this way evaluate the influence of Sartre's thoughts on Al Ahmed. In this research, the mentioned subject has been analyzed in a descriptive-analytic way and with a comparative approach, using some elements and components of the school of existentialism. The results of this research indicate that the suffering that Al-Ahmed portrays in his story is not due to frustration and passivity, but rather by portraying this suffering, he seeks to find a way to improve and enhance the troubled situation of the workers and such viewpoint stems from the theory of "committed literature" that Sartre talks about.

In this research, the mentioned subject has been analyzed in a descriptive-analytical way and with a comparative approach, using some elements and components of the school of existentialism.

Undoubtedly, the environmental factors and the socioeconomic conditions of the post-World War II played a decisive role in the spread of Sartre's existentialism philosophy (Dastgheib, 1975: 75).  This philosophy was trying to free human thought from the prison of restrictive rules, deception and trickery. After the two world wars, people realized the futility of existence and the baselessness and bewilderment of existence and such mental turmoil made them understand anxiety, apprehension, loneliness and destitution more than before.
 Due to the prevailing political and social atmosphere of Iran in the 40s and 50s, Sartre's ideas soon found their way into intellectual circles as an effective discourse. Many intellectuals, writers and translators who objected to oppression and injustice became fascinated by concepts such as " human absolute freedom", "responsible intellectual" and "writer's commitment". The philosophy of existentialism seeks awareness and responsibility to fill the void of meaning in life. Such a view of human beings in a world that is engulfed by disorder and injustice affected Al Ahmad like many others.Sartre held responsibility for the writer and believed that the writer should be committed to his society and people. According to Sartre, the writer was obliged to help build a better world by writing about the injustices and deficiencies of society. Under the influence of such social function of literature and the author's commitment, Al-Ahmad, as a concerned intellectual, paid attention to the underprivileged and deprived society class in his stories (Rahimi, 2015:80). As two committed writers, Jean-Paul Sartre and Jalal Al-Ahmed, both deeply believed in the commitment and responsibility towards society. They saw writing as a means to raise public awareness and depict the pains and adversities in society and life.The short story "the life who escaped" is from the short stories collection of "Setar". Setar is the third short story collection of Al Ahmad after "Visiting" and "Of our sufferings". "The life who escaped" is an existentialist story and the roots of Sartre's philosophical ideas and Al-Ahmed's devotion to ideas such as Loneliness, doubt and inner conflict is obvious in the main essence of this story.In the story "The life who escaped", the worker is in a situation from which he has no escape. Either he must deliver the cargo to the destination where he will get money so that he does not die of hunger, or he must abandon the cargo, while it is not known whether he can find another job or not. In this story, we see how the deterministic situation casts a shadow on the worker and leads him to the abyss of desperation, helplessness and destitution. The worker finds himself in an absurd world and the more he struggles, the more he sinks into this swamp of absurdity and failure.Sartre believes that a person is constantly involved in different situations throughout his life and only he should decide what to do. He is free to choose and stand by his choice; in "The life who escaped", Al-Ahmed portrays this Sartre notion in a fictional form. After two days of unemployment, a worker decides to work as a porter. He is forcibly pushed into such situation, but soon realizes that he does not have the necessary strength to carry the cargo. According to Sartre, every human in any situation, can act based on his decision. So, the worker must choose between his two options; he has to take the cargo to its destination without any difficulty and accept whatever happens along the way or return it to its original place.According to Sartre, the human being is always in the circle of possibilities. But to a certain extent, he can hope for possibilities that are exactly within his scope of action. It is "action" that makes it possible for humans to live. But "action" itself requires motivation, and this motivation comes from a level of understanding and awareness (Warnock, 2007:47). The poor worker in the story of Al Ahmed is also fully aware of the concept of hunger and knows the meaning of empty pockets and poverty. Such awareness motivates him, despite his physical weakness, to get his cargo to destination in order to earn some money.According to Sartre’s philosophy, man is constantly choosing. In fact, planning and choosing different paths imply her freedom and freedom of action. Man is constantly forced to choose. So, man is always free and at the same time, he has to choose. Man has no way to escape from these decision makings. So, as Existentialists say: "human is condemned to freedom".  Al-Ahmad also shows in a fictional and symbolic way how important the consequences of human choices are and well depicts that humans can be selective in any position and situation; even in the position of a daily worker who must carry a cargo to earn some money and get rid of his hunger. The worker can choose to get the cargo to its destination or take it back to its first place and free himself from the responsibility which is beyond his power and abilities. We are only watching the struggle of the worker who wants to push back his submission to despair as far as he can.

As a committed thinker and writer, Jalal Al-Ahmad always sought to create an escape route from the political and cultural dead ends and find a way to get out of the chaotic social situation. Influenced by Sartre and others such as Camus and Celine, he started writing realistic stories. Stories that narrate the pains and sufferings of downtrodden and oppressed people. Hoping to draw public attention to social problems and take a step, even a small one, toward their correction.He narrates the helplessness of an abandoned human well in the story "The life who escaped". The man in Al-Ahmed's story, in a symbolic way, must take responsibility for the heavy burden that is on his shoulders. There is no one to help him. The worker in Al Ahmed'sstory, with all his desperation, is free, as free as Sartre has repeatedly pointed out. from the existentialist viewpoint, all humans are free, even a prisoner, a cripple or a man under the gallows.In his suffering image, Al-Ahmad is looking for existential possibilities that implicitly open a way to hope, life and justice.

The collection of Atashi poems contains several themes, and one of the topics that plays a prominent role in his realm of language and poetic thought is the concept of pain. This word and related words have a considerable frequency in his poems; Of course, this pain is not superficial and individual pain, but the pain of people and society and is of the kind of sacred pains. Originality and loyalty to the motherland are the characteristics of Atashi poetry, and nature and the people of the south are inseparable components of his poetry; Hence, the image of the pain of nature and the southern climate and the suffering of the people of this land is clearly reflected in the poetry of the southern poet. in addition to his poems, he refers to aspects of the life of the people of Bushehr, including the villagers and port dwellers; He brings the sufferings, hardships and problems they struggle with to the forefront of his poetry and depicts in his poetry the pains, worries, aspirations, sorrows and joys of the noble people of the South. In this article, with the aim of explaining the reflection of the themes of nature and suffering of the people and the people of the south, we try to study Atashi poems based on descriptive-analytical and library methods and answer these questions. What is the cause of these pains and sufferings and which pains have caused more mental conflict for the poet?

Human states and emotions and the natural and moral effects that afflict man have long appeared in the field of literary works. The concept of "suffering" has long been represented in literary works. But in different eras, "suffering" has had different natures. Physical and material suffering are separate from the suffering of thought, and both are separate from the suffering caused by political and social losses. The present article explains the nature of suffering and its place in the old and new literature and tries to observe this theme in the poems of Naser Khosrow and Parvin Etesami with a comparative method and a descriptive-analytical approach. The results of the discussion show that the material aspect of suffering in Nasser Khosrow's thought is small and has been replaced by suffering due to the lack of thought and wisdom and spiritual suffering of man on earth due to his distance from God. Strike is not indifferent to these sufferings; but he also has a special view on the sufferings caused by political and social issues, as well as human loneliness in the new age. The turning point of the work of the two poets is suffering and ignorance due to irrationality, and the most important difference between them can be seen in this political and social dimension, which distinguishes Parvin from Nasser Khosrow in accordance with the horizon of thought and critical discourses of his time. he does.

Among mysticism and literature, suffering is one of the most important feelings and emotions in the human psychic realm. In general, suffering is one of the most influential aspects of human being. This particular category has been one of the seven main concepts and issues of man throughout history in various forms and with all the internal concepts and its connection with similar concepts, it has been and will be one of the serious concerns of human beings at any time and place. Therefore, this descriptive-analytical study has examined pain and suffering from the perspective of literature and mysticism and its types in the 5th, 6th and 7th centuries, and its purpose is to find out the type of mystics view of this fundamental category of human beings. The conclusion is that suffering does not mean physical and material pain, but spiritual pain, and this pain is one of the foundations of perfection in the thinking human being, and the experience of the human race and every human being during his lifetime proves that human life it has always and everywhere been accompanied by pain and suffering but the spiritual pain makes man and causes the perfection of his soul and knowledge that this is a mystical and spiritual pain is not only painful but also enjoyable. Suffering first causes the desire to move in man and then informs man and finally creates spiritual perfection in him, which is the evolution of suffering.

In poets' poetry, there are words that occupy the field of the poet's poetry. One of these words and the most frequent one in the poetry of two famous Iranian poets, Naser Khosrow Ghobadiani and Sanai Ghaznavi, is the word "world". This word is depicted in a special way in every culture and civilization. But in most Iranian poems and works, it has the same meaning. Therefore, in this article, we seek to show the image of the world, which is the world and the universe and its mafias, through the poems of these two poets, and in fact, we show their worldview, and then show why this word has occupied the minds of famous Iranian poets, i.e, Naser Khosrow and Ghaznavi to such an extent?

Pain and suffering are one of the undeniable issues in every man’s life, and their sources, advantages and disadvantages are always under the question. In this study, taking advantage of both Rumis’s and John Hick’s special viewpoint and ideology, pain and both thinkers’ attitudes towards it, solutions, decreasing its practical impact, and giving meaning to life are discussed. At the end, it is proved that although Rumi and Hick are temporally and locally detached and have insignificant difference of viewpoints concerning issues such as human fall, they have a perfect attitude about pain and have fundamentally theoretical similarities in such a way that it can be said their thoughts are consistent.