نامه فرهنگستان
سال هفدهم شماره 4 (بهار و تابستان 1398)

What lies ahead, is the third part of Masnavi‟s lectures. In this part, first the story and its types are introduced, then the story examined in Masnavi. Perfect man as a compact disc, Quran as a mirror, and man in captivity of time and place are the topics discussed in the present paper.

The land of Asia Minor has long been the origin of various civilizations. The peninsula has historically acted as a bridge between Asia and Europe, and its particular geographical location has always played a decisive role in political-social events and cultural developments worldwide. After the war, in Melazgerd and the beginning of their conquest of Anatolia, the dispersed tribes of Turkmens gradually settled the conquered Anatolian regions. The Ottoman dynasty, which soon became an undisputed empire, was one of these tribes. In examining how the Ottoman state was established in the 8th AH/ 12th AD century, while studying the geographical factors, one should consider the social conditions and cultural discourse of Asia Minor and its impact on providing the context for the formation of that government. What seems to have played the most important role in establishing the small Ottoman settler and turning it into a powerful empire was the dominance of the cultural discourse based on the sacred concept of Gaza and Islamic Jihad in the social situation of that era, with its complementary element. It has been to implement smart population policy. In this article we will try to study how the Ottoman government is empowered in the light of the above assumptions.

In mystical texts, the creator of the work uses words and phrases in cryptic utterances that may be due to the inherent difference between mystical texts and other texts. Mawlavi in Fih - e ma fih and Divan-e Shams uses such a code to elaborate on "poverty" in its spiritual sense. The foregoing research, by examining the position of "poverty" in Mawlavi's teachings and the description of the mystical language used by him in this regard, will lead the way to the desired code, and will, by decoding, show that it is far from the doctrinal teachings, which also refer to the middle-enders of the term, apply the mystery, which is more complex than the other, and can be encrypted by the actions of the author. Call it “double- layer”. Secondly, by examining the corrections made by other investigators to the passages containing this code, it will be shown that familiarity with this mystery is a prerequisite for correcting Mawlavi's works.

One of the most important literal and literary conjectures on the Hafez Divan is Sharh-e Soudi. Soudi who was one of literary men and scholars of the Ottoman Empire in the 10th century AH, had many compilations. His most important work is the account of the Hafez Divan. He wrote this commentary in the Turkish language of Asia Minor. This description has been relevant in many ways and has been used by scholars and exponents for many years in the Persian translation, so it is necessary to critique this description and to examine the way the Soudi is described. In this study, the structure of Sharh-e Soudi is examined in six sections: arithmetic, vocabulary meaning, grammatical points, rhetorical points, meaning of verses and ideas and exponent theories. In each section, while explaining the method of expository description, examples of objection or advantages of Sharh-e Soudi are provided. Carefully studying the Sharh-e Soudi on Hafez Divan, on the one hand, we come across advantages such as innovation, narrow-mindedness, and attention to subtle points in the description of some verses, and on the other hand a myriad of misconceptions, grammatical and lexical errors, inaccurate comments, and so on, we face.

Sultan Baha'uddin Muhammad Walad, the eldest son of Rumi Jalaluddin Mohammad Balkhi, has numerous valuable works in the field of mystical poetry that can no doubt be traced to Rumi's poetic moment in his poetic world. The Sultan Walad Divan, which contains about thirteen thousand distiches, has been written in a simple yet sophisticated way to the extent that some of these sonnets come from the similarity of the father's poems mistakenly recorded in the Divan Kabir sonnets and named after Rumi. When we began the critical correction of this Divan, we encountered two types of manuscripts whose differences were so far from being relevant to the error and arrest of the scribes; rather, they reported on two different versions of this noble court. In the present article, we have tried to prove, in addition to presenting their differences, with various evidences, that both writers are probably the creator of this work, Sultan Walad. We will also introduce a unique version of the Divan, written by Nizam al-Din, Sultan Walad‟s brother-in-low, which includes both writings and is likely reviewed and revised by Sultan Walad himself.

The Iranian Primary School was established as a social institution on Safar 14, 1301 by a group of Iranian traders and tradesmen, with the assistance of Mirza Mohsen Khan Moein al-Molk, Iran's ambassador to the Ottoman Empire, in Istanbul. The grounds for the establishment of this educational institution returns to Nowruz 1296 AH, at the meeting of authentic Iranian businessmen held in the Iranian Embassy in Istanbul. This research tries to analyze and evaluate its administrative, financial and educational structure based on the elementary code of conduct based on numerous documents and sources. The Code is written in 8 chapters and 110 articles and in 43 pages by Haji RezaGholi Khorasani, a key member of the Primary School Board and its first principal. The research seeks to answer these fundamental questions about what were the causes and forces influencing the formation of Iranian elementary school? And how is the administrative, financial and educational structure of primary school reflected in its rules of procedure? The research method in this research is descriptive-analytical in the field of documentary and library studies. The findings suggest that rapid changes in the style of school education in the Western world, especially in countries such as Russia and the Ottomans, and the actions of governments as well as their traders and elders in the construction of schools, have led to migrant Iranians. In Istanbul too, following them, they set up a new style school.

The emergence of women in the fields of social, political, literary and artistic activity in any society is one of the main components of modernity. In the case of Turkey, women have been more influential in the public sphere since the constitution and have obtained different rights. In the meantime, the Westernization process has played a major role in accelerating this process. On the other hand, social developments in Turkey have had a significant impact on providing the basis for literary development. The present paper attempts to show analytically and narratively that regardless of the female poets who were present in the ancient tradition of folk literature but remain unknown, the female poets of the court literature that are not the subject of our research, can also claim that the history of women writers in Turkish literature began with Fatemeh Aliyeh Khanoum in the 19th century, and her descendants have been influenced by her. After the proclamation of the Republic and the emergence of Khaledeh Adib Adivar, the number of women writers in Turkish literature increased and women's feelings were reflected in Turkish novels.