Hasil untuk "Indo-Iranian languages and literature"

Polina Ivanova

In the late sixteenth and early seventeenth century, the widespread destruction and population displacements caused by the Ottoman-Safavid wars and the Celali revolts plunged Armenian communities of Anatolia and the Caucasus into a profound crisis. The crisis extended to manuscript production, as the devastation of monastic scriptoria resulted in a severe shortage of books. Yet the same period also witnessed the proliferation and growing affluence of Armenian merchant communities, along with merchants’ increasing involvement in book production. This article examines the experience of Step‘anos of Tokat, a refugee priest, poet, and manuscript-maker with strong links to Tokat’s trade community, to explore the social history of Armenian manuscript production and the transformation of the ‘scribe’ from a copyist-artisan working as part of a monastic scriptorium to a mobile expert-entrepreneur serendipitously placed in a privileged position by the crisis in book production.

Benjamin Weineck

Mohsen Sadeghi

In his literary works, Jalāl al-Dīn Muḥammad Rūmī paid great attention to the native language of his family, which originated in the Vakhsh, Balkh, and eastern Khorasan regions. Therefore, understanding the native dialects of these regions is crucial for a more thorough appreciation of his works. In Ghazaliyate Shams  , alongside “khod”, “ khish” and “khishtan”, the pronoun “khode khod” is also sometimes observed. This study aims to investigate the contemporary usage of“khode khod.”. To achieve this, the study first presents evidences the usage of “khode khod” in Ghazaliyate Shams  and other relevant texts. It then demonstrates its continuity and survival in certain modern dialects. Subsequently, with the help of the author's dialectal intuition, its various aspects are carefully examined. The findings indicate that, "khode khod" in the Persian dialects common in Balkh, Herat, the Hazara regions of Afghanistan, eastern South Khorasan and eastern Khorasan Razavi, and some ancient texts belonging to these regions, is a "reflexive pronoun" and can assume the  grammatical cases of direct object, indirect object, and genitive case  in a sentence.It is also necessary to state that stylistics and linguists agree on the importance of paying attention to the differences resulting from geographical variables in Persian varieties and styles.

MUZAMMAL RAHMAN KHAN, SAIMA IRAM

<span style="font-size: 11.0pt; line-height: 107%; font-family: &quot;Calibri&quot;,sans-serif; mso-ascii-theme-font: minor-latin; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-bidi; mso-ansi-language: EN-US; mso-fareast-language: EN-US; mso-bidi-language: AR-SA;">Sayed Sajjad Zaheer, who lived from November 5, 1905, to December 13, 1973, was a leader in the subcontinent's progressive movement. His writings emphasize how colonialism affected Hindustan. His contributions to the growth of Urdu literature, notably his short stories, were well-known. In this essay, I'll be analyzing the post-colonial analysis of his short story "Neend Nhi Aati". This article was characterized by social realism and an emphasis on portraying the struggles of the working class and other socially outcast groups. He contends in his short stories that the British Raj substantially affected the area's social, economic, and political climate. He takes notice of how colonial laws and practices resulted in the exploitation of the people of the Hindustan.</span>

Hadi Mimar Koche Bagh, Mohammad Suri, Rahman Boalhasani

The present study, using a descriptive-analytical method, has dealt with the knowledge of human truth based on the opinions of Sheikh Sharafuddin Ahmed bin Yahya Manyari—one of the mystics of the 8th century (AH)—in the book Ma'dan-ul-Ma'ani. The main question of the research is from Sharafuddin Manyari's viewpoint, what the best way to know the truth of man is. In this research, while explicating the tenets of theologians, sages, and mystics and rejecting the secular penetration and accepting the heavenly reincarnation, a clear picture of his view—which is based on the emergence of an exemplary truth as the best way to reach this truth and eventually annihilation in the absolute existence—is presented. The issue deserves great attention because the solution of many complicated issues of the world of the hereafter, including physical and spiritual resurrection, immortality and eternity, reincarnation of souls and bodies, and the intuition of the Sublime Haq and annihilation in it, all require a detailed explanation of the existential truth of man. According to the findings of the research, man is unaware of his existence by the time he is in the world. When a person wakes up, flies like a butterfly around the candle of his existential truth and speaking soul and becomes a mystic, he unites with the exemplary truth of his soul, which are exemplary properties, and the first spiritual journey of the seeker to God is achieved. In the following, the seeker ceases to exist by being annihilated in the names, attributes, and essence of the Sublime in the truth of the divine truth.

Mazhar Çiftçi

Fawaz Husên, fîksîyonalîteya romana xwe ya Barê Şêvê di lehengsazîya çar lehengên kurd ên penaber da ku her yek bi awayekî sembolîk ji parçeyekî Kurdistanê derketî û li ser sedem û encamên neyînî yên penaberîya wan her çar lehengan saz kirîye. Herwiha bingeha romana xwe jî bi awayekî giştî li gorî rêbaza realîzma efsûnî saz kirîye ku wekî tê zanîn di rêbaza realîzma efsûnî da qewimînên rastî yên heyatê û yên efsûnî hin caran ligel hev û hin caran jî wekî dijberîyeke dualî bi rê ve diçin. Em ê di vê xebata xwe da li gorî rêbaza realîzma efsûnî bi awayekî giştî sedem û encamên neyînî yên penaberîyê di lehengsazîya wan her çar lehengên kurd ên penaber da tehlîl bikin. Li gorî van tehlîlan di vê gotara xwe da em ê encamên neyînî yên penaberîyê di kesayetî û derûnîya her çar lehengên kurd ên penaber da destnîşan bikin.

Abolhasan Fayaz Anush

Persian translation of Ibn Khaldon and History'-a book by Mohammad Talbi (1921-2017); a Tunesian historian and thinker-provide a fortune to Iranian for getting familiar with the author and his thoughts. Although Talbi wrote various works in the field of Muslim thought and history during his life, but a few of his works are translated into the Persian language. Talbi has several articles on Ibn Khaldon life and his Moghaddameh but Ibn Khaldon and History is a single book of Talbi that has been translated and published in the Persian language. After reviewing Ibn Khaldun thought, Talbi asks about the purpose of history. This question inevitably leads to other issues, and finally, Talby comes to the answer: History is inevitably constantly moving towards civilization. Talbi named this prosses: Sonnat Allah. The survey aims to provide a critical assessment of the book and its translation. The most important issue that has been criticized is Talbi Eurocentric historiography.

Sadiq Iqbal, Dr.M.Altaf Yousafzai

The personal references and impressionist articles in Mukhtar Masood's works ‘‘Awaaz e Dost’‘ and ‘‘Harf e shoq’‘ have been viewed differently by critics. He has a diverse literary color in his prose.  He also put the pencil sketch aside imagery and other prose with great skill. The explanation and responsibility of him is the main feature of the pencil sketch. He wrote less, but wrote well. Some call it insinuation; some call it biographies of eminent people and analysis of the past and the present. His writings include many sciences and arts such as history, economics, politics, psychology, Literature and theology are raised in one unit as a full training institution. Awaz e Dost,Harf e Shouq and specially in Safar Naseeb he has used a great skill of pencil sketch and perhaps the sketch is reached by the zenith. This article highlights the definition, comparison and the pencil sketch contained in Mukhtar Masood's prose

سوسن جبری, شقایق کهریزی

چرا متون کهن صوفیانه و از جمله؛ کشف‌الاسرار و عده‌الابرار چنین توان اقناعی و تبلیغی چشمگیر، ماندگار و موفقی دارند. چنانکه قرن‌هاست نگرش صوفیانه را زنده و تأثیرگذار نگاه داشته‌است. در این پژوهش با به‌کارگرفتن نظریۀ ارتباطات اقناعی اتولر بینگر روان‌شناس‌ اجتماعی و با شیوۀ تحلیل محتوی به بررسی پیام‌های النوبه الثالثه کشف‌الاسرار و عده‌الابرار پرداخته‌ایم. یافته‌ها وجود طرح پنج پایه‌ای اقناعی اتولر بینگر را در متن نشان‌می‌دهند. اول؛ طرح محرک پاسخ؛ میبدی ابتدا اندیشه مورد نظرش را مطرح‌می‌کند، سپس با آوردن استشهاد به آیات، احادیث، روایات، سخنان بزرگان دین و مشایخ صوفیه آن را با آموزه‌ها و ارزش‌های پیشین پیوندمی‌زند. اصل دوم؛ منطقی‌بودن و منصف‌بودن. انواع جملات اقناعی و زبان شاعرانه از ابعاد گوناگون، اندیشۀ محوری را توضیح‌می‌دهند و منصف و منطقی‌بودن را إلقاء می‌کنند. اصل سوم؛ بیانگر نیازهای مخاطبان بودن. چون؛ نیاز به آزادی فردی، نیاز به امنیت، نیاز به عشق، نیاز به آگاهی و شناخت، نیاز به معنای زندگی، نیاز به خودشکوفایی. اصل چهارم؛ دربرداشتن هنجارهای گروهی و منافع اجتماعی مخاطبان چون؛ نیاز به پذیرش دیگران، نیاز به درونی‌بودن ارزش‌های انسانی، نیاز به مورد احترام بودن، نیاز تعلق به گروه، نیاز به حمایت از حقوق انسانی. اصل پنجم: پیام‌های متن با توجه به ویژگی‌های شخصیتی مخاطبان شکل‌گرفته‌است. بنابراین؛ کاربرد خلاقانۀ شیوه‌های اقناعی و تبلیغی، توان تأثیرگذاری و ایجاد همدلی دارد و پیام‌ها را دلپذیر می‌کند. در نتیجه؛ پاسخگویی به نیازهای فردی و جمعیِ جاودانۀ بی‌زمان و بی‌مکانِ مخاطبان، موجب برخورداری پیام‌های صوفیانه از چنین قدرت تبلیغی و اقناعی و تأثیرگذاری ماندگار بر اندیشه و رفتار مخاطبان شده‌است.

Zahra Parsapoor, Akram Karami

The importance of Dīvān-e Kabīr in the history of Persian literature has led to generation of varied copies of this great work. Nonetheless, contrary to Mathnavi, due to various reasons, a verified text or comprehensive commentary on Dīvān-e Shams is still non-existent. There are still ghazals (odes) by Rumi which could not be found in the print manuscripts; whereas a good number of ghazals inKoliyat have not been composed by him without a shadow of a doubt.  The explanations made by the correctors of Dīvān-e Shams regarding selection of their manuscripts reveal that jungs (literary miscellanies) have not been the focus of their attention, despite the fact that numerous ghazals in these literary miscellanies are attributed to Rumi or Shams-e Tabrizi. It seems that collecting these ghazals could yield benefits in correcting and completing forthcoming editions; though their authenticity could be questioned. In this paper, besides presenting ghazals attributed to Shams or Rumi in jung 3528 of Tehran University and jung 13609 of Library of the Islamic Consultative Assembly, it is discussed that a number of ghazals in the two literary miscellanies are present in Dīvān-e Shams as well with minor differences, and some vary in terms of the number of verses. Nonetheless, a number of ghazals in the two literary miscellanies are not present in the existing editions of Dīvān-e Shams. Some ghazals in the two Shiite jungs have mistakenly been attributed to Rumi or Shams by the scribers due to similarities in “Khamoosh” (Silent) or “Shams” pen-names. A number of other ghazals have also been composed in emulation orimitation of Rumi, while their contents and linguistic features indicate that they do not belong to him.

Hussain Mahmood

Elements of Dialogue in Urdu Ghazal are of much importance. It is the<br />way of expression through which one can convince someone in a well-versed manner. Dialogue is often used as a tool of Novel, Drama, and Fiction but in Urdu and Persian poetry, it has been assimilated in different genres. Dialogue in Urdu Ghazal has very old history from the beginning. The first ever poets of Urdu like Masood Saad Salman, Ameer Khusro, Mullah Nusrati, and Quali Qutab Shah etc. have continued this convention in their Ghazals. In this article, a brief history of Dialogue in Urdu Ghazal has been analyzed in the light of poetry of those poets who maintained or contributed it in one or the other way.

محبوبه همتیان

در کتاب‌های بلاغی، علم بیان «ایراد معنی واحد به طرق مختلف با تفاوت در وضوح و خفا» تعریف شده‌ است. لازمۀ بلیغ بودن کلام، انتخاب این شیوه‌های گوناگون بیانی با توجه به شرایط و ویژگی‌های عواملی است که در ساخت یک کلام نقش دارند. با توجه به این‌که متکلم، مخاطب، بافت‌‌ موقعیتی و کلام از عوامل ایجاد ارتباط ‌کلامی است هماهنگ‌ بودن ویژگی‌های کلام با احوال آن‌ها شرط بلاغت کلام خواهد بود. در این پژوهش سعی شده است نقش اقتضای حال این عوامل چهارگانه، در چگونگی و چرایی کاربرد مباحث مختلف علم بیان تبیین شود و ضرورت در نظر گرفتن این اقتضائات، هم در مرحلۀ به‌کارگیری آرایه‌های بلاغی و هم در مرحلۀ شناخت آن‌ها مشخص شود. احوال این عوامل در ساختار اقسام گوناگون تشبیهات، استعاره‌ها و وجوه تمایز آن‌ها نقش اساسی دارد. آفرینش کنایات نیز به شرایط بافت‌ موقعیتی بستگی دارد و در شکل‌گیری و به کارگیری نمادها نیز مقتضیات ناشی از احوال این عوامل تأثیرگذار است

علی محمد فضیلت فر, محجوب صدقی

پژوهش حاضر، برای بررسی یادگیری افعال کمکی انگلیسی در زبان‌آموزان فارسی‌زبان صورت گرفته است؛ بدین منظور، 34 زبان‌آموز سطح متوسط و 33 زبان‌آموز سطح پیشرفته انتخاب شدند. سطح توانایی این فراگیران، با استفاده از آزمون‌های انتخاب صحیح و ترجمه سنجیده شد. این زبان‌آموزان مشکلات زیادی در به‌کارگیری صورت‌های ساده و کامل فعل کمکی would داشتند. علاوه بر آن، عدم تمایز بین افعال کمکی اجباری should، must و have to را نیز می‌توان یکی دیگر از مشکلات زبان‌ آموزان به‌حساب آورد. با تو جه به مطالب ذکر شده و از مقایسة‌ این دو گروه، می‌توان نتیجه گرفت که ساختارهای ربطی زبان انگلیسی که در زبان فارسی وجود ندارند، برای زبان‌آموزان حتی در سطح‌های بالاتر هم مشکل-آفرین‌اند. این یافته‌ها با ادعاهای مطرح‌شده در نظریه‌ی انتقال کامل/دسترسی کامل تناقض دارند که مبنی بر به‌کارگیری هم‌زمان زبان اول و قواعد زبانی در سطوح اولیة آموزشی است. واژگان کلیدی: افعال کمکی، افعال اجباری، افعال احتمالی، افعال تمایلی، نظریة انتقال کامل/دسترسی کامل.

Mojtaba Mojarrad

One of the main areas in textual criticism is the use of additional sources. Additional resources is a set of resources that is related to the edited text from of historical, content, structural, and consequential aspects. Attar’s Tazkerat al-oliya, as a reference text in the tradition of Iranian Sufism, always attracted the attention of future generation and the elected and various translations of this text confirms this claim. Vali-name is a poem that was written in the first half of the ninth century AD, in Shiraz. This book is a poetic translation of Attar’s Tazkerat al-oliya. Vali-name, in addition to literary and artistic aspects, is important also from the textual point of view, because its author probably has access to original manuscripts of Tazkerat al-oliya. In this paper, apart from explaining the features of this book, we analyzed its important role in the editing of Tazkerat al-oliya.

Saba Fadavi, Mohyeddin Ghanbari

The critique and analysis of preconception, origin, and theory to solve the paradoxical of mystical experience in the logic and subjective or objective experience are the purpose for this study Mysticism and Philosophy by Walter Terence Stace (1967). In this book, mystical experience and mysticism with philosophical empiricism have been linked, and mystical experience is beyond the logical understanding, but after Stace’s proposition of the theory of fuzzy logic, the possibility of revision for these results has provided. Other criticisms leveled against this book are Stace's contradictory preconceptions for possibility to understand the realities of mysticism with his emphasis on having a philosophical attitude towards the subject, and with regard to Stace’s essentialist attitude as well as the influence of other variables on mystical experience which haveunbalanced his attention to main processing to Christian and Buddhist mystical traditions compared with Jewish mysticism and mystical Islam.

Afsaneh Shafiee

This paper aims to formulate necessary policy instruments which strengthen Iran’s manufacturing activities. In this regard, a comprehensive survey was conducted to identify challenges ahead of manufacturing production and export in Iran using meta-analysis. The results showed that there are 6 major challenges on the way of promoting manufacturing competitiveness in Iran including: increased import dependency of manufacturing production, decreasing resource (energy as well as mineral) advantages on export competitiveness, decreasing contribution of human resources on export competitiveness, decreasing reliance of manufacturing production and export on R&D as well as innovation. In this regard, there are 5 strategic policies suggested as the starting point of industrial restructuring: competition intensification, providing infrastructures supporting manufacturing production and export, making factor market more flexible, promoting added value creation capabilities, as well as provoking demand in both domestic as well export markets.

Omidvar Alimahmoudi, Sayyed Mahdi Nourian, Mohammad Fesharaki

The Qur'an has always been the fountain of inspiration for Muslims and the greatest school of education for the believers and truth-seekers. Qur'an is outwardly and inwardly full of beauties and mysteries which manifest themselves according to the disposition and understanding of those who appeal to it. To express their understanding, mystics and poets have often cited Qur'an and it is mirrored in their words impressively as it is. One such poet is Amir Khusro Dehlawi, the Indian-born Persian mystic-poet, whose poetry is valued as inspired by the Qur'an. The evaluation of the Qur'anic light and allusions in his "Noh Sepehr Mathnavi” helps better understand the formation of Qur'anic allusions in the Persian literature.   1-Introduction Ab'ul Hasan Yamin ud-Din Khusrow, the most well-known Persian poet of the Indian subcontinent, was among those who were affiliated with Chashtieh sect. "In his youth, he served Nizamuddin Auliya who was of the celebrated religious elders of dehli at that time (Zarrinkub, 2010). He has left many Persian poetry and prose works in India, in which he has addressed Qur'anic verses and prophetic Hadith along with his display of beauties of Persian literature.   2-Discussion Regarding the spread of Sufism and the principles of Islamic Sufism among the Muslims of India, the writers and poets employed Qur'anic concepts in the form of "allusion, adaptation, translation, adaptive versification, etc." to articulate their Sufi thoughts. In this respect, Amir Khusro Dehlawi, who is both a great and celebrated mystic and poet, has best employed two literary figures of allusion and adaption in his Noh Sepehr Mathnavi. It is necessary to evaluate these two rhetorical figures in Noh Sepehr Mathnavi to realize the formation of Qur'anic allusions in Persian literature and to make use of the valuable literary-mystical heritage of great Persian poets.   3-Introduction of the Noh Sepehr Mathnavi Amir Khusro Dehlawi wrote Noh Sepehr Mathnavi in 718 (of the lunar calendar) in nine Sepehr (skies), each of which was different in meter from other skies, in the name of Qutubuddin Mubarak ibn Alla od-Din Khilji known as Qutb od-Din Mubarak Shah – the last of the Khilji dynasty. While writing delicate lines, he has praised the Lord and eulogized the Holy Prophet (PBUH) and, at the same time, he has reported certain historical occurrences and battles in the work.   4-The ways Noh Sepehr Mathnavi is influenced by Qur'anic allusions and Hadith Nabawi 4-1. Direct influence: in the sense that the poet has cited all or part of a verse in his poem in the form of a line or couplet with an alteration, for example: His flag is soaring over the cloud   *   In the help of God for victory he’s clad   (Noh Sepehr) “When comes the help of God, and victory” (An-Nasr, 1) He who names himself a shepherd   *   He ought to keep an eye on the sheep The prophet’s Hadith: “All of you are play the role of a shepherd to each other and are responsible. You will be questioned about this. A sovereign plays the same role toward his subjects and is responsible to them” (Foruzanfar, 2006). 4-2. Indirect influence: every now and then, the poet has used the gist of a verse in his poem. The cumbered accounts best suits thrones   *   Reckoned as clean is the book of the good (ibid) “But as for him who is given his book in his left hand, he shall say, 'Would that I had not been given my book * and not known my reckoning!” (Al-Haqqa, 25-26) 4-3. Association of meanings: Sometimes, the poet expresses his words in a way that the diction associates with Qur'anic allusions and Hadith Nabawi though he does not intend any allusion or adaptation. The fire struck from the rocks thereupon   *   Created stars as if from the new moon (ibid) By the snorting chargers, * by the strikers of fire (Al-'adiat, 1-2)   5- Conclusion On reading Noh Sepehr Mathnavi, one might consider Amir Khusro Dehlawi a poet interested in Qur'anic themes and Hadith Nabawi. In the light of his attachment to and knowledge of Qur'anic mysteries, has proven to be a remarkable representative of Persia literature in India. The evaluation of allusion and adaptation in his work helps better understand the same reflection of Qur'anic mysteries and prophet’s Hadith in Persian literature and fathom out the influence of words of mystic in formation of literary traditions of Persian language.

Fatemeh Moddaresi, Ali Samadi

Abstract Romanticism is a literarily movement which in last years of 18 the century , derived from England and changed to literally school in 19 century reaching most of the European countries, western Europe and even Russia. This school has deeply in flounced on different aspects of literature in different parts of the world. Romanticism school pierced into Iranian literature, when Iranian poets and writers got introduced with western literature. “ mirzade-ye-eshgi” is one of those poets who we can cleanly see the effects of romanticism school in his poems, since the value of this literarily products owes to romanticism school elements. Revolutionary, creativity, Retiring idealism flash backs to traditional literarily forms national emotions nostalgia creating atmospheres full of sadness and showing sympathy toward the poor, are ports of romanticism school in fluencies on his poems.

M Komeili

Sendbad-nameh, from Zahiri Samarghandi, is one of the old texts in Persian literature, which has been compiled in the 6th century (A.H). The importance of this book is in its literary narrative style. Sendbad-nameh has been critically corrected twice. Ahmad Atash has corrected it for the first time and Mohammad Bagher Kamal-addini for the second time. Although some of the errors from the first one have been corrected the second time, it has its own problems, too. The purpose of this short survey is to correct the errors visible in these two books. Some errors have been documented to the phrases of Zahiri's other book. To correct the errors of the poems cited in this book, we have referred to the original books in which these poems were cited such as Divan-e-Emadi Shahriari, and Divan-e-Abolfaraj-e- rouni. Some Persian and Arabic poets who are not specified in margins of the previous books have also been determined in here.