نشریه زبان و ادب فارسی
پیاپی 2 (بهار 1389)

Mysticism have a great partake in Persian literature and literary creations, so the thought, ethic and theosophical literature have influenced on most of the first rate literary works. Sufism literature is a type of didactic literature. Theosophical poetry and prose have applied to educating mystical codes and moral regulations, and sometimes to explanation of mystical idioms. The theosophic preceptor, makes use of lingual abilities and didactic skills in literary styles in wise preacher role ,because he'll teach thoughts and practical experiences. Irony is one of these techniques. Sufi makes use of the ironic diction,in multiple forms and various styles of irony, for teaching mystical codes and moral regulations. Sometimes, mystical irony or Sufic criticism is inconsiderate and insolence. Sufi is a humorist , deviationist and a taboo breaker (a taboo desecrator). Whenever, it is necessary he breakes up any sanctums. Basically, theosophists approach in irony is a teachable strategy for instruction of mystical codes and moral principles. It is caused of a special method and a particular style that, we can call it didactic, schoolarly, pulpitarian mysticism. Utilization of short or long anecdotes and seasoning them with irony is a specification of popular mysticism. The writer, begins this paper by an introduction to the irony and different types of it – with a glance at theosophical works, specially Shams and Maulânâ’s words in Maghâlât, and Fih – e - mâ Fih. Then, I explaned samples of quip from Maghâlât (essays). The selected samples of narratives in this research, have been presented in a doubled distribution- once with respect to content of narratives and other time in regard to kind of irony in anecdotes.

“Intellect” is the spirit's interpreter; the Name of God is the Assembler of all the names and its general locus of manifestation is the prophetic light (light of Mohammad) which has been interpreted as the “Greater Spirit” and “Universal Intellect”. In the view of the Sufis, “Intellect” is a means for worshipping God. In the preface of this piece of writing, the views of Islamic wise people and Sufis will be briefly explained, and then Maulana's view on the Subject will be analyzed. Reasoning is the intellectual transfer of concepts; thus in the first part, Maulana's method of reasoning in Mathnavi will be dealt with; in the second part, different types of intellect from Maulana's view will be enumerated, and in the third part, Intellect's symbolizing reflected in Mathnvi will be studied.

Sâghinâmeh (bacchanalian verse) is one of the varieties of Persian poetry which has been mostly composed in the form of mathnawi and in bahre motaghâreb mothamman mahzoof, and the poet while addressing sâghi (cupbearer) and the moghanni (singer), he recounts the reasons why he summons them. The aim of the present research is to analyze Nezâmi Ganje'e's Sâghinâmeh in which the reasons for summoning sâghi (cupbearer), the poet's images about wine and drinking it, the real number of verses in Nezâmi's Sâghinâmeh and moghanninâmeh and his motive for composing this kind of poetry will be discussed. The method of study in this paper is the analysis of content, and its supporting evidence has been collected via library research and text analysis. The results demonstrate that it is probable to achieve better understanding of Nezâmi's Sâghinâmeh through this analysis.

There is a direct relationship between different stages of Gazzali's life and his mental transformations. Resigning from teaching, renouncing property, position and fame, while appealing to piety and mysticism, specified his mental and philosophical ideas. After a long journey which was spent by solitude and retirement, he began criticizing discourse and current philosophies of his time. Gazzali is a unique person in the history of philosophy and Islamic theology. His school and method among his peers is peculiar to him, himself. Contrary to his contemporary or former speculative theologians and philosophers, he did not suffice to the mere criticism of some philosophical and discourse problems, but he established a new home for philosophy and discourse which began with hesitation and doubt in methods and beliefs and ends with a perfect religion in ethics, philosophy and discourse. According to Ernest Renan, Gazzali is the only philosopher who selected a peculiar method in philosophical meditation for himself. Gazzali went ahead of his rivals in methods and discourse, philosophical ideas, while making new theories which only after centuries could recent philosophers in modern age of Europe enlightenment reach. Among these issues, doubt in sensations and causation can be named. The writer in this essay tries to use the most significant and effective works of Gazzali, so as to study the transformational path of philosophical thought of the great sage of Islamic world .Following the chronological order of his life and writings to attain his final ideas about philosophy and discourse.

In order to investigate and analyze a literary work, one should consider the whole work's components and phenomena in its totality to reach the destination as well as getting familiar with content and message it conveys. The fact why a literary work forms depends on this important factor that, basically, what kinds of meanings exist in the text and secondly what the relationship among different components are. We also take this issue into consideration that how readers can understand the text meaning that is, reader must be able to explain the quality of meaning comprehension of the text. However, it is clear how structuralism deals with literary texts. It analyzes the literary message based on form and structure which consists of both meaning and form and so as to access it one should begin with the analysis of voice and morpheme to end with the investigation of general structure.This kind of criticism for recognizing one valuable literary work is of much importance, so basically writers of this essay intend to investigate the laws related to structural criticism in Parvin E'tesami's poem, the great contemporary poet, to know whether the poet has had the power and capability to reach the aim of conveying the message to addressees. In present text the research procedure is library based. We deal with Parvin's odes, considering two very important issues in structural criticism, e.g. structural infringement and semiology. We want to know which special message can be understood among Parvin's odes that are apparently various and different with the same meanings. With this in mind our understandings of her poems can be more exact, besides we deeply become aware of the capability of the great poet in composing her pure poems.

One of the disagreeable character traits found in some individuals is their mistake in their unanalyzed comparisons they make due to the apparent similarities existing between two individuals or two phenomenon, and as a result influences their unacceptable judgments. This concept in Maulânâ's Mathnavi sometimes is applicable in a full story like the story of the Grocer and the Parrot; the individual's mistake sometimes manifests itself amidst other materials. The mistake reaches the point that if they expect a difference between the Holy Prophet and others, this difference is in their food and sleep and other worldly indications referred to even in the Holy Koran; in any case, probably the summary and the gist of the subject can be best found in Mathnavi's beautiful and famous verse that is:  Kâre nikân râ ghias az khod magir garcheh bâshad dar neveshtan "shir" shir  The word "shir" is ambiguous in that it means "lion" and "milk"

The wide variety of ethnic groups and cultures in Iran has been a great advantage for this country, providing a rich substantial culture and a lively society. However, this variety and multiplicity has sometimes been used by the country's enemies as means for engendering schism a diversion in the country. Ferdowsi's Shâhnâmeh, due to its richness and profundity, can play its traditional role of providing national identity and unity. In order to demonstrate the significant role of Shâhnâmeh in providing Iranian groups with a single national identity, we have analyzed the Shâhnâmeh stories used among the people of Ghorveh, a west Iranian town in which a variety of ethnic groups live.

Bahmannâmeh, by the sage Iranshâh Ibne Abelkheir, is one of the epics of the late fifth century A.H. which concerns about the life of Bahman, Esfandiyar’s son, and his battles with the Rostam’s family. Bahmannâmeh is one of those books which have been composed by imitating Ferdosi’s Shâhnâmeh and we can consider its poet as one of the most successful followers of Ferdosi. One of the prominent features of this book is its moral and motto instructions which are noticed by every reader. Iranshâh Ibne Abelkheir, like the other poets of epic stories, has had a full familiarity with the Islamic and Iranian beliefs and learnings and one can see the reflection of these thoughts, clearly, in the moral and motto instructions of Bahmannâmeh. In this search, we have tried to explore the Islamic and Iranian roots of those instructions, as well as express them.