پژوهشنامه ادب غنایی
پیاپی 5 (پاییز و زمستان 1384)

Content analysis is one of non-reactive and unobtrusive,s methods. Because perceptible documents and analytical writings beforehand were registered and recorded. Thus, content analysis is also a method for analysis of data and a method of perception of documents too. In this article Anton chekhof,s works considered with use from above technique, and statistical analysis based on sociological ideas.Ninety works of chekhof in the method of systematic random sampling were selected from among collection of his works. From all of four original hypothesis of research three hypothesis can pass the refutation test.Concepts and methods that in sample works had the most frequeney consist: crisis of value (Anomi) criticiing the higher and the middle classes of the society, multi layer perception technique taking photos without the knowledge of the subject. The results of research showed that Anton chekhof could describe the social, political and economical conditions of the 11900s Russion society, and has been able todepict their direct impacts on the peoples lives.He has also used an innovative method in the stiry writing named taking photographs without the knowledge of the subject.Namely, instead of having the plot of the story, he uses the above-said method to infiltrate through the story personality Actually, he awakens the reader well by describing a sample moment of all moments of the story character and the nature and the substance of this life is revealed. Thus, he leads his readers to follow such a life and other similar categories.

According to the categorization of millenniums, the second millennium that is the middle Ages is the period of blending of virtues and vices. According to Zarvani’s opinion, the first period belongs to Shahryari Ahura Mazda, while the second period relates to the kingdom of Ahirman. In the national-epic classification of Iran, the Zahhak kingdom is contemporaneous with the prosperous period of Ahirman in the Shahname. Zahhak, in the Shahname appears as a species of giants in the form of a human being, yet maintaining his Ahirmanian characteristics. The legend of Zahhak has been subjected to severe distortion in both Avesta and in the Pahlavi texts. According to Avesta, Zahhak is the dragon that has three muzzles, three heads and six eyes. Ahirman has created him in order to annihilate the veracious creatures. In the Pahlavi texts, Zahhak metamorphoses himself from a dragon into a hound-like man. The lengthy tenure of his kingdom is quite remarkable. However, Zahhak has been termed as a dragon in the post-Islamic narrations, but contrary to the assertions of Avesta and Pahlavi texts, there is no indication of its being a giant. Nevertheless, black magic has been one of the characteristics of Zahhak. According to Shahname, the first ever giant-like-nature in the Zahhak story is Satan who is witnessed with different faces. However, in none of his garment-changing phenomena, he does not disclose himself in any apparent shape of a human being. Rather, he metamorphoses himself into human beings having extra ordinary qualities. Therefore, it appears as if the true face of Satan has been drawn as of a human being.

It we want to discuss the cultural and literary relations of India and Iran from the very outset till this day, it would be quite extended and would lead to no end. Therefore, the article in hand reviews only that segment of the ties that relates to the second half of the twentieth century in order to establish and remind that to what an extent the rapport has been intensive and extensive, and at the same time quite advantageous. The paper thoroughly tackles bilateral cultural measures taken by certain Iranian and Indian authorities, scrutiny of the position of the embassies and cultural centers, the role of magazines and publications, hinting at the professors of Farsi language and the translation works from Farsi into Hindi and vice-versa, examining the role of researchers and scholars interested in the deep rooted cultural communication between India and Iran, and debating the centers of Iranology, and Indialogy, and the academic unions of Farsi professors in India and Iran.

Misbah-Al-Hedayeh, written by Ezzaddin Mahmood Kashani, is one of the most important mysticism texts compiled during the eighth century. The compilation has been based on Sohravardi’s book namely Avariful Ma′arif. Ezzuddin Mahmood in his book has tried to connect religions laws with Sufism and has attempted to illustrate and describe certain idioms now commonly in vogue among the Sufis with a canonical view of mystics and the path of self-enlightenment. Although the characteristics of the book do not bear all the traits of glossary or of a dictionary, keeping in view the fact that more than a hundred terms and idioms backed up by evidences and instances have been provided for a section of selected addressees, as such it can be considered to be a special mystic dictionary. The researcher has tried to evaluate on the basis of lexicography-assessment standards from Malkiel point of view the three measures, namely vocabulary expansion, meaning-cum-viewpoint presentation method, and the meaning-recording state of Misbah-Al-Hedayeh in comparison with some academic books on mysticism, such as Al-Lamae, Qosheriea, Journal, and Kashf-ul-Mahjoob. The domain of terminology and the degree of explanation has been taken into consideration since the writer perceived the quantity and quality of words in this connection. Then, the presentation of semantic-recording criteria as has been adopted by the writer in the book has been discussed. Finally, the special approach of the writer towards recording mystical terminology has been reviewed.Although using literary decoration such as rhythm, metaphor, and simile for expounding academic issues has brought his words closer to the literary words, his educational values has never faded out.By maintaining and up-keeping his own as well his predecessors such as Sohravardi’s opinions and ideas, he has quoted the points of view of his opponents with due liberality. He has never desisted from criticizing and evaluating their work

article is about one of the most important discussions of new world, which is named knowledge civilization. The most important element of globalization is the acceptance of pluralism and the rejection of dogmatism. we try to show that roots of Mowllana's pluralization are like Europeans one's but it's results are different.Mowllana in one of his anecdotes in Masnawi known as the realm of human's episteme or "elephant tale" says: disparity of viewpoint is the source of religions dispute: "My dear! The difference between Moslems and Zoroastrians and the Jews rise from viewpoint. (i.e. it isnt very subject matter and important). "

Certainly, Ibn Sina’s outstanding ability in speech and poetry is one of the most significent aspect of his personality camou flaged under the shadow of his reputation in wisedom and medicine. Although there have remained a number of his poems, Persian or Arabic, this great virtue of his has been generally over looked by scholars and researchers. The most part of his poems consists of scientific» urJuzah «and didactic poems or poetic dissertations composed in medicine anatomy, the experienced, medical advice, health, drug taking examining the health through pulse and urine (urJuzah fi ta’rif Al - nabd wa-al-bawl) It must mentioned that the basis of» uvjuzah «is a kind of poetry called» raja. Some authors believe that» Rajaz «has taken over other poetry styles, while clearly some other believe that poetry is but Rajaz. Since the first mid of the second century Ajjaj and Roubah, applying Rajaz in all poetry purposes including description, ode, and praise, introduced this style but some others made rajaz in the service of lexicon so that their works made lexicographers surprised. Since then, urJuzahs were used as instrument to train lexicon especially those rare and difficult. The first person to apply» RaJaz «in didactic poetry, aban Ibn Abdol Hamid AllAhighi, translated ‘‘Kelileh and and Demneh ’’ in poetry and quoted some theology principle in poetry for children of Barmakids to memorize it easily. After him, Ibn Abd Rabbeh (328 A. H) wrote his famous urJuzah in rhetoric and gradually didactic poetry as introduced as an educational device to encompass different branches of science and technology not only in the east but in the west in middle ages in latin and later in French. Ibn sina was the first scholar who applied didactic poetry as an important instrument to educate medicine and logic and widened its domain to proper and long rhetoric rhymes spreading the path for physicians and authors to compose some urJuzahs about fever, Anti-biotics foods and health which helped to flourish and reinforce the heritage of medicine in Islamic and universal medicine.

Muhammad Masood Dehaathi is one of the intellectual writers of the Reza Shah era. He rather bore in mind a view of reforming the society and wanted to bring in an overall change in the mode of life of the youngs. The article in hand takes up a segment of his private life for discussion and also turns to criticize and analyse his works. The prose of Masood Dehaathi mostly hinges on journalistic pattern. Consequently instead of becoming a successful writer, he is rather an efficient journalist and an editorial writer. With this view in mind, his stories have a special place in the works on stories of the period.

Laghari is a clan of Rind Baloch tribe, who originally inhabited “Choti” near Dera Ghazi Khan and spread over upper Sind Covering the entire Dera Jaath. Lagharis are well-known in the history of Sind and the Punjab.J. Polen had been an assistant commissioner in Sind. He had written about Lagharis that they come from the Rind Baloch tribe whose ancestors, according to Major Gold Smith, included Mir Chakar who had named this clan as “Laghari” because of their soiled clothes. However, Woolwich has interpreted it as “lean and feeble”. Their original habitat had been “Choti” near Dera Ghazi Khan. Until 1840 A. D. two Chieftains of the Laghari clan namely Jamal Khan and Jalal Khan had been living there.Some feudal groups branching out from Laghari clan include Buzdaar, Aaliyani, Brahmaani, Eisaie, and Kam Chhaie. In olden times, Manak Aaliyani had been the chief of all these group. He had been succeeded by his brother Mohammad Khan whose son later becomes Charge d’affaires in the British government.Nawab Wali Mohammad Khan was the son of Nawab Gholam Mohammad Khan Laghari who had been a close and intimate companion of Mir Bahram Khan the grand ancestor of Talpurs of Sind. Nawab Gholam Mohammad Khan Laghari remained loyal in his friendship with Mir Bahram Khan till his last breath. Both of them were martyred together in 1189 A. H. corresponding to 1775 A. D.

One of the criteria of scholarship and literature in the sixth and seventh centuries has been the rate of fruition of the poets and writers from the pure verses of the Holy Prophet as well as the radiant and vigorous traditions of the Holy Prophet (peace be upon him) and his veracious companions. Khallaaghol-ma′ani, Kamaluddin Esmail, not that much grandiloquent as of Khaghani, and not that much highly meaningful and similar to Moulana, but some what comparatively simple and half-mature, the ambers of eloquence of God and Prophet have been termed as the source of elegance for the sons of nature so that, as he himself admits, it could be an expiation for the eulogies he has recited and therefore has scattered the cost of the pearls under the feet of pigs. The highest frequency use of allusions in this writing has been in a united form for the narration of monotheism and the eulogy on the Holy Prophet (peace be upon him) with its outcome. If Sanai by uttering the creed of faith adopts portraiture, then Kamaulddin has displayed his art creativity in narrating and interpreting monotheism.

Khaghani is one of the most successful poets, who has trodden the virgin horizons and mysterious realms of Farsi eloquence and has come with honour and dignity out of the foggy stretch of word and meaning, thus acquiring a place of excellence amongst the precursors of Farsi language. Endeavours have been made in this article to bring to light the poetry and artistic innovation of Khaghani and the grandeur he depicts from various angles including his immeasurable imagination and composition, unique subtlety of thought, mystic ideas, power of Radif expressions and the preponderance of Khaghani.Khaghani’s excellent and fateful impact on the general Farsi elocution and on the orators who later set to decorate the elocution mansion strictly followed his mode of research in language, speech and thinking trends.