masnavi

The roots of many literary stories can be found in historical narratives. In this research, we focus on four historical and literary narratives that have a special type of deception as their motif. At first, we give a summary of each of these four narratives (descriptive level) and then we explain their commonalities and differences (analytical level). The first narrative is about a Persian man named Zopyrus, who helped Darius the Great to conquer Babylon. The second narrative tells the story of a man from the companions of the ruler of the Hephthalites, who led to the defeat of the Sassanid army by gaining the trust of Peroz I. The third narrative depicts the conflict between crows and owls which ends in favor of the first group with the cleverness and cunning of a crow. The fourth narrative is the story of a Jewish king who, with the trick of his minister, causes internal conflict and mass killing of Christians. In all these narratives, gaining the enemy’s trust by harming oneself is used as a motif, but the method of processing this motif is different in the aforementioned stories. This research, according to its topic and method, is conducted as library research. The findings of this research show that the main plot is the same in these four narratives, but their processing is different. In addition, the historical narrative of Zopyrus can be considered an ancient source for three other narratives; a source that has been neglected until now.

The discussion of moral virtues and vices is one of the common ideas in the moral and mystical beliefs of ancient Iran and India. According to the idea of dualism, vice traits are caused by the forces of evil and darkness, and good traits are influenced by the forces of good and light. Avoiding vices, especially the vice of anger, is emphasized in this common thought and its expression in Avesta, Pahlavi, and Manichaean works of ancient Iran and the works of Vedic, Brahminical, and Buddhist literature of ancient India. In the Shahnameh, the battle of these two forces of good and evil can be seen in the thoughts, words and actions of the characters in Ferdowsi's stories and words. In Mawlavi's Masnavi, there is a battle between good and evil in human existence. In this research, the attribute of anger in ancient Iran and India has been investigated based on Shahnameh and Masnavi, with a comparative and analytical method. According to this study, anger is used in the two concepts of the demon of anger and the vice of anger in the works of Iran and ancient India. We can see the reflection and influence of these two concepts in Shahnameh and Masnavi. Therefore, the research shows that the devil makes people feel demonic through the unpleasant attribute of anger and moves them away from the group of goodness and light and closer to the group of evil and darkness. Now, this anger can have a demonic face or a blasphemous quality. Therefore, by analyzing the evidence of the works, we have shown that Ferdowsi and Molavi, as two great poets of the Islamic period, have well expressed these concepts of ancient Iranian and Indian thought in the Shahnameh and Masnavi, and have adhered to the continuity of their ancient Aryan culture.

The group is one of the most important social phenomena. Rumi in Masnavi, has repeatedly referred to the concept of group and recommended his followers gregarious conduct. Rumi has said very practical about group; as his ideas can be applied and localization as a theoretical knowledge. In this paper, we tried to study Rumi's comments about group and respond to these questions by analytical- descriptive 1- Which are the criterions for forming a group? 2- What is the benefits of group? 3- What are the vulnerabilities of group? After studying of Masnavi, this results were achieved: 1- He knows standard of group form similarity of people. 2- Rumi knows benefits of groups necessity of path, executing commands of religion, loss disappointment,... . 3- Rumi has expressed vulnerabilities of group, disloyalty of members of the group, unholy purpose, an unwary leader, teammate with ignorant and improper people and so on.

In recent years, the study of social problems have been seen as one of the most important parts of Persian literature texts which culminated in valuable works written in this field. The aim of this study was to analyze the sociological concept of love in Jalāl ad-Dīn Muhammad Balkhī‘s thoughts (Mowlānā). In this study, content analysis was used to analyze the data compiled.  The research method involved analyzing the works of Mowlānā and his thoughts were then compared and contrasted in terms of sociological viewpoints with other sociologists’ comments. The statistical population consisted of famous works of Mowlānā from which three important works (Masnavi, Divan-e Shams-e Tabrizi and Fihi Ma-Fihi) were selected as this study’s sample through targeted sampling. The results of the analysis suggests that Mowlānā is informing us that without love our social life would have no purpose or destination.

What does “death” mean? How death is even understood? How do we face with the death of the self and dying of the other in the moment of sealed and inevitable fate? These are existential questions which are as old as humanity life. In this sense and in other words, in order to have a meaningful life, we need a meaningful and of course right confrontation with death of the self and dying of the other. In this respect, this is culture that provides the epistemic and existential structures for developing a meaningful life in the world, so I, You and S/He will be able to face with such a social and cultural existential event. It is obvious that the power supply of this development is indeed the cultural narratives of death and dying, and science, religion and mysticism are their representatives. Science is the representative of the secular culture, and religion is the representative of the religious culture and mysticism is also the representative of the spiritual culture. Using specific questions, the article seeks to explore this narrative through three texts (scientific, religious, and literary one):A) What cultural signs and social works have been used in the secular text of social theory of death to describe “death of the self and dying of the other”? B) What religious signs and the epistemic and existential works have been used in the religious text of Nahj al-Balagha to describe “death of the self and dying of the other”? C) What epistemic signs and the conscience - existential works have been used in the literary text of Masnavi-I Manavi to describe “death of the self and dying of the other”?

Development of new communicative technology and the widespread use of this technology in the world has led all communities even the poorest and most remote countries to enjoy facilities to communicate around the world much more and advanced than before. Regardless its beneficiary or suffering، the impact on people’s lives around the world has been so invasive that will need to rapidly investigate. “Language & Literature «is one of the key issues in studies of globalization، especially in terms of purely literary and artistic work which has always inherently global capabilities and contacts of world’s finding. Persian language and literature is no exception to this rule، especially proud of the point that history is ancient، and its intellectual and literary agents have a privileged position in the world. Persian works of literature have many components of the world''s masterpieces both of form and meaning.» Masnavi «، an example of the result of the Iranian nation is intuitive genius and recognition due to the pure and sublime human experiences and teachings. It is a heart-touching and attractive text in proportion to the unconscious and conscious mind. This research seeks to study and identify various dimensions of globalization and its relation to cultural، social and political realms with the emphasis on cultural dimension. Accordingly، the present research seeks to answer the key question of what the national identity criteria -emphasizing the characteristics of Islamic Iranian- are and how they could contribute to globalization by existing intellectual structures and technical capacities.