کاوش نامه ادبیات تطبیقی
پیاپی 37 (بهار 1399)

Translation is the most important way of communication among cultures, and every literary text must be able to pass through this passage and gain acceptance in the target language in order to continue living. How one or more translation works are accepted in the target language and culture are the important and common concern of comparative literature and research translation.Relying on the poly-system theory in the translated literature, the present article tries to concentrate on the translation as a section of cultural, literary and historical organ of language, it attempts to show why and how the works of Gibran Khalil Gibran have been accepted in the Iranian culture and literature. The most important findings of this research which is written with a descriptive-analytical method, are that according to “poly-systems theory” acceptance of the works of Gibran also depends on pre-translation issues such as the choice of the work, the subject, the viewpoint, the norms and the post-translational issues such as the dynamic market, the publisher's credibility and the confirmation of the cultural elements.

Introducing and clarifying the faces of Hazrat Fatemeh and Hazrat Zeinab (peace be upon them), as the most distinguished women in the history of Islam, have been noticed in poems of Ahmad Waeli and Ahmad Azizi. Both poets have spoken about the personality model of these two noble ladies and, consequently, about the originality of the family lineage, as well as their genealogies, and they have introduced them as the worthy model. Along with this, they have made a solid statement about the clear logic and rhetoric of expression along with the patience and perseverance of Hazrat Zainab (PBUH) as their deserved models. By recreating the faces of Hazrat Fatemeh and Hazrat Zeinab (peace be upon them), they have used them in their world view and their poetic processes, therefore they are best among their contemporary female poets in their artistic, poetic abilities. Beside the anthropological use of Shia school and Islam, these two poets have used them as their models to be introduced and be followed. The present research illustrates that both poets, enumerating the characteristic of HazratFatemeh and Hazrat Zeinab have conceptually two main differences: Waeli's poetry is mostly a historical narrative of the life of Ahl al-Bayt (AS) in which emotion is not so prominent; While Ahmad Azizi's poem is full of feelings and emotions. Both poets, in terms of structural applications and the artistic aspects, have used the elements of figurative language, meanings and novelty, such as simile, metaphor, pun, preferences, pun and adaptation of Quranic verses and hadiths, inquiries and chapters, etc; But Azizi's approach to exploiting these elements tends to be a kind of subjectivism that is rooted in the authors' belief in Sepehri's poetry and, more importantly, in Indian or Isfahani style poetry; Waeli's poetry, on the other hand, is closer to the style of classical Arabic poets.

Boland al-Heydari is one of the famous modernist poets of Iraq and Siavash Kasraie is one of the most famous contemporary Nimaei poets of Iran. Both of them lived in a period of chaos. On one hand, the heavy atmosphere of tyranny of Iran, then dominated by an authoritarian government, influenced on Sivash Kasraie’s thoughts; on the other hand, the outbreak of the second World War and the dictatorship of the Baathist Regime have greatly influenced Boland al-Heydari’s life. These events along with other bitter events strongly affected their political and social positions particularly their attitudes towards the concept of death and life in their poetry. Al-Heydari has a negative outlook towards life, so that his pessimism over life and his severe tendency to death are obvious in his poems. However, unlike his viewpoint, Kasraie has a positive view towards the social life insofar as when he expresses the social instabilities, the optimism is reflected in his poems. Nevertheless, the pressures and the social and political problems of life sometimes make him complain and express dissatisfaction with life. Kasraie in comparison with al-Heydari has a hopeful outlook towards life. Both poets treat life as unsustainable and regard death as the fate of all human beings, they present a grim picture of death and they find their welfare in embracing it. This study attempts to analyze the common themes as well as different positions about the most widely used concepts of death and life in the poems of these two contemporary poets due to their poetic evidences.

In Iran and Palestine, both suffer from war and a lot of pain and to defend the homeland, the poets and the writers from the public rose to convey the message of freedom. In Iran, Mohsen Motlagh (1348) is one of the holy defense warriors, by recounting the memories of the war, he tried to defend his motherland in another way, and in the land of Palestine, Ghassan Kanafani (1936-1972) who himself used the term “literature of resistance” for the first time creates the works in the form of symbolic and allegory to awaken people and encourage them to defend their homeland and fight against oppression and aggression. Therefore, in this paper, in order to consider the common concepts of the resistance literature in two important works of Iran and Palestine, the story of “to Be Alive Komeil” by Mohsen Motlagh and “Men in the Sun” by Ghassan Kanafani are compared and the resistance component s of them are specified. The most important component in the story “to Be Alive Komeil” is the confrontation of the epic and the mystic, martyrdom, defense of the homeland and the preservation of freedom; however, in the story “Men in the Sun”, the author tries to awaken people to defend their homeland, protest and fight against oppression resistance against the Palestinian occupation regime.

Ancient Persian people have been associated with wisdom and philosophy as one of the most civilized and thought-provoking nations in history. The reflection of ancient philosophy and wisdom can clearly be seen in the thoughts of Ferdowsi and Suhrawardi. As evidence suggests Ferdowsi and Suhrawardi have access to the common resources such as the Avesta book or Conversation with Zoroastrian intellectuals. Meanwhile, one of the intellectual feedback of Sheikh Ishraq was the book of Shahnameh Ferdowsi. Suhrawardi mentions in his books from the mythological kings just like that he has returned Ferdowsi's poetry to prose. Furthermore, one of the favorite hero of Ferdowsi and Suhrawardi is Keykhosrow. All of the Keykhosrow's features and attributes in Shahnameh Ferdowsi are fit for his characteristics in Suhrawardi's thought. Characteristics such as having a God`s sign, a good human being, fair, wisdom, a mystical journey and his absence, are all applicable in Ferdowsi's and Suhrawardi's thoughts. This research attempts to cite resources, using the American school method, while studying how Suhrawardi is influenced by Ferdowsi's thought; we try to compare Keykhosrow's mystical characteristics in the ideas of Ferdowsi and Suhrawardi. The results of the research indicate that Suhrawardi has been modelled on the mystical character of Keykhosrow from Ferdowsi's Shahnameh, and that all of the mystical features of Keykhosrow are equally applicable in the thoughts of Ferdowsi and Suhrawardi.

Repetition of phonetic parts results in phonemic balance in literary works. It has a significant role in carrying the meaning and content in the poet's mind. Maurice Grammont believes that each phoneme may implicate the different meanings. The poet and writer also value this small member of the language in the creation of music and meaning, and make good use of it to induce the content of his speech. The following article seeks to examine the two poems of Al-Nasr by Abu Rish and “Eagle” by Khanlari, based on the American School of Comparative Studies, in a descriptive-analytical manner and based on the theory of Maurice Grammont. The writer knows well the value of this small part of language to create rhythm and meaning and based on this the reader guesses the secrets of words. This is an analytic descriptive study that compares the two poems “the eagle” of Abi Risha and Khanlori based on the American school and the Maurice Grammont theory. These aforementioned poems have many similarities in meanings and concepts; but according to Grammon's theory, there are subtle similarities and differences that are important. The similarities in the use of consonants and vowels are on the same level; that is, both poets, respectively, have assigned the highest frequency to the brilliant and cohesive echo and the lowest frequency to the dark and halfharmonic echo; but the differences are in how these phonemes are used to convey the content of the word. Abu Rish-e-Raja spoke loudly and unabashedly about his anger and rage through the shining Wak, and he turned the nation against the oppressors and illuminated the light of hope in their hearts; However, by choosing the role of narrator for himself, Khanlari uses the brilliant vowel only to describe the authority, glory and feelings of the eagle and he avoids revelation by using the dark vowel; therefore, there is a special coherence and harmony between the music and the thought of both poems.

One of the most interesting areas of study and research in Eastern literature is the interaction of literary works in Persian and Arabic languages, especially the common themes of Persian and Arabic poetry, which is one of the oldest topics in comparative literature. It is also one of the most difficult fields of research in this field. In the present study, which has been prepared by the scientific-research Institute, the author has tried to explore the influence of Arabic poetry and literature on the poetry of Farrokhi Sistani, a fifth-century Persian poet, in a comparative-descriptive-analytical manner based on the French school of comparative literature. The present study, after preface and deals with Farrokhi's poetic style, it briefly points to the influence of the Qur'an and Arabic words and the names on his collection. Among other things, it has been concluded that Farrokhi, while being influenced by the interpretations and images of Arabic poetry and literature, is a creative and thematic poet; furthermore, in the literature of the Orient, and especially in Farrokhi's poetry, the dominant culture of the pen on the arrow and the sword, which is the dream of the educated human beings of the present age, has been well illustrated. Hopefully, this exploration will further the long-standing connect between Persian and Arabic literature and it adds another source to the sources of comparative research.