فصلنامه کهن نامه ادب پارسی
سال دوم شماره 2 (پیاپی 4، زمستان1390)

Sufis and Ismailians are two social upheavals which share a common feature in thought that is interpretive attitude and profound inward understanding. Considering the interpretations of these two groups one can find discrepancies in both arenas of theory and practice.in theory, the fundamentals of thought of Ismailiya are based on rational understanding whereas the perspicacity of sufis and mystics is based on conceptual understanding. More over, ismailians believe that their interpretations are based on imam s teaching while sufis interpretations are based on personal experience and immediate underatanding. In practice, Sufism view towards the world is based on heart and conceptual attitude. So it seems that their interpretations are in a state of flux, because heart experiences different states. Ismailiya, though, does not look at the cosmos, as sufis do, in a way which gives a narrow interpretation to its states. Besides, ismailiya interprets the text with its own specific presuppositions. So their interpretations approach hermeneutics while Sufism does not involve its personal interests in the process of interpretation but waits for the time. On the one hand. Sufism interpretations are based on linguistic understanding. On the other hand, as ismailiya looks at text employinghermeneutics, its interpretation is not linguistics.

One of the important specialties and characteristics of poetic Azerbaijani style, using the scientific words and terms and making guaranteed by them, though many of words and terms of sciences such astronomy, medicine, botany, pharmacology etc.In this paper terms, smiles, metaphors and guarantees what makes with jewelries (contain brilliant, turquoise, pearl, agate, gold, ruby & topaz) considered and literary and scientific problems of them analyzed in works of khagani sharvani, falaki sharvani, zolfagar sharvani, mojirAl-din Baylagani & nizami ganjavi and compared with old mineralogy works such as Tansoqnameh Ilkhani.

Most of Iranian emotional movements and mental schools that have been established after the breakage of Sasanian have not been without social thoughts and backgrounds. We can name the collective tendencies of mystics as one of these samples that by inviting the people to piety and self-sufficiency they aimed to give them identity and awakening. Of course, these purposes have not been away from the eyes of governmental centers, and they have found out that the attentions of these mystical saints to piety and behavioral education of people lead to the stability of their human personality and finally independence. So, in spite of apparent respecting these mystics and their great sacred position, they have tried to attract their followers and distort their behavioral activities. This kind of paying attention has spread both their emotional and geographical scopes and, meanwhile, has caused their final breakage and decline.This article aims to originate the mental and behavioral changes in radical mysticism based on the remained documents and evidences, and also explain the relation between the quantitive spread of the dervish monasteries and public mystical centers on one hand and the causes of the decline of this thought on the other hand.

Creating connections between people is possible in different ways, but verbal communication is the most common way. This connection in classic Persian poetry has appeared in numerous ways such as verbal communication and question - answer, communication, colloquy and dialectic, etc. In this essay a variety of verbal communication and their features in the classic Persian poetry are discussed. In the end, it is shown that only in dialectics, logic and reasoning are very vivid and in the other methods of verbal communication they have not been substantiated. This could be occur because of the hegemonic and monophonic social systems under the authorization of autocrats.

The Purpose of writing this article is to investigate the specific manuscript Kholasatolashaar one of the Safineh Tabriz section, collected by Abolmajd Mohammad ibn Masoud, To study Presence of Poetesses in the history of Persian literature. This anthology is valuable Source same as Nozhatolmajales. I have Compare these two anthology to introduce former Poetesses from the earliest time of Persian literature.

Naziri Neishaboori is one of Indian style (sabke Hendi) avant-gard poets. Naziri’s poetry, has some signs of the previous styles especially Araghi. Sa’di and Hafes have had the most influence on Naziri Neishaboori’s poetry, from among the Araghi style poets. Ofcourse Hafez’o influence on Naziri is incomparable to other poets’ influence on him, because Naziri intended to make his poetry all-sidedly similar to Hafez poetry, these include his diction, rhythem and meter, images, and literary beauties, immitation, concepts, ideas and poetic feelings. This essay is about to closely study the stylistic influences of Hafez on Naziri Neishaboori’s sonnets, then it proves that imitation of Hafez’ sonnetering, ofter his life has never stopped and has reached its climax in the period called Bazgasht Adabi.

Naziri Neishaboori is one of Indian style (sabke Hendi) avant-gard poets. Naziri’s poetry, has some signs of the previous styles especially Araghi. Sa’di and Hafes have had the most influence on Naziri Neishaboori’s poetry, from among the Araghi style poets.Ofcourse Hafez’o influence on Naziri is incomparable to other poets’ influence on him, because Naziri intended to make his poetry all-sidedly similar to Hafez poetry, these include his diction, rhythem and meter, images, and literary beauties, immitation, concepts, ideas and poetic feelings. This essay is about to closely study the stylistic influences of Hafez on Naziri Neishaboori’s sonnets, then it proves that imitation of Hafez’ sonnetering, ofter his life has never stopped and has reached its climax in the period called Bazgasht Adabi.