<?xml version="1.0" encoding="utf-8"?>
<ags:resources xmlns:ags="http://purl.org/agmes/1.1/" xmlns:dc="http://purl.org/dc/elements/1.1/" xmlns:agls="http://www.naa.gov.au/recordkeeping/gov_online/agls/1.2" xmlns:dcterms="http://purl.org/dc/terms/">
<ags:resource>
					<dc:title><![CDATA[The Discrepancy of the Interpretive Approach
in Sufism and Ismailiya]]></dc:title>
					<dc:creator>
					<ags:creatorPersonal><![CDATA[Baba Safari, Aliasghar]]></ags:creatorPersonal>
<ags:creatorPersonal><![CDATA[Mousavi, Seyyed Hamed]]></ags:creatorPersonal>

			</dc:creator>
			<dc:publisher>
				<ags:publisherName><![CDATA[Institute for Humanities and Cultural Studies]]></ags:publisherName>
			</dc:publisher>
			<dc:date><dcterms:dateIssued><![CDATA[2012]]></dcterms:dateIssued></dc:date>
				<dc:subject><![CDATA[Sufism]]></dc:subject>
				<dc:subject><![CDATA[ismailiya]]></dc:subject>
				<dc:subject><![CDATA[Interpretation]]></dc:subject>
				<dc:subject><![CDATA[word]]></dc:subject>
				<dc:subject><![CDATA[Meaning]]></dc:subject>
			<dc:description>
				<ags:descriptionNotes><![CDATA[Includes references]]></ags:descriptionNotes>
				<dcterms:abstract><![CDATA[Sufis and Ismailians are two social upheavals which share a common feature inthought that is interpretive attitude and profound inward understanding . Consideringthe interpretations of these two groups one can find discrepancies in both arenas oftheory and practice.in theory, the fundamentals of thought of Ismailiya are based onrational understanding whereas the perspicacity of sufis and mystics is based onconceptual understanding. More over, ismailians believe that their interpretations arebased on imam s teaching while sufis interpretations are based on personal experienceand immediate underatanding. In practice, Sufism view towards the world is based onheart 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 thecosmos, 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 theirinterpretations approach hermeneutics while Sufism does not involve its personalinterests 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, asismailiya looks at text employinghermeneutics, its interpretation is not linguistics.]]></dcterms:abstract>
			</dc:description>
            <dc:identifier scheme="dcterms:URI"><![CDATA[https://classicallit.ihcs.ac.ir/article_486_0b1bd9e5f465711d8b609011cdca443b.pdf]]></dc:identifier>
			<dc:identifier scheme="ags:DOI"><![CDATA[]]></dc:identifier>
			<dc:type><![CDATA[Journal Article]]></dc:type>
			<dc:format><dcterms:medium><![CDATA[text]]></dcterms:medium></dc:format>
			<dc:language><![CDATA[فارسی]]></dc:language>
			<dc:source><![CDATA[https://classicallit.ihcs.ac.ir/]]></dc:source>
			<dc:source><![CDATA[Classical Persian Literature]]></dc:source>
		</ags:resource>
<ags:resource>
					<dc:title><![CDATA[Guarantying with some Jewelries in Azerbaijani Style]]></dc:title>
					<dc:creator>
					<ags:creatorPersonal><![CDATA[Radfar, Abolghasem]]></ags:creatorPersonal>
<ags:creatorPersonal><![CDATA[Esmaeili Tazekandi, Asghar]]></ags:creatorPersonal>

			</dc:creator>
			<dc:publisher>
				<ags:publisherName><![CDATA[Institute for Humanities and Cultural Studies]]></ags:publisherName>
			</dc:publisher>
			<dc:date><dcterms:dateIssued><![CDATA[2012]]></dcterms:dateIssued></dc:date>
				<dc:subject><![CDATA[guarantying]]></dc:subject>
				<dc:subject><![CDATA[terms]]></dc:subject>
				<dc:subject><![CDATA[jewelries]]></dc:subject>
				<dc:subject><![CDATA[Azerbaijani style.
]]></dc:subject>
			<dc:description>
				<ags:descriptionNotes><![CDATA[Includes references]]></ags:descriptionNotes>
				<dcterms:abstract><![CDATA[One of the important specialties and characteristics of poetic Azerbaijani style, usingthe scientific words and terms and making guaranteed by them, though many of wordsand 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 &amp; topaz) considered and literaryand scientific problems of them analyzed in works of khagani sharvani, falakisharvani, zolfagar sharvani, mojirAl-din Baylagani &amp; nizami ganjavi and comparedwith old mineralogy works such as Tansoqnameh Ilkhani.]]></dcterms:abstract>
			</dc:description>
            <dc:identifier scheme="dcterms:URI"><![CDATA[https://classicallit.ihcs.ac.ir/article_487_209e7be98843e0af45147f1c096458ed.pdf]]></dc:identifier>
			<dc:identifier scheme="ags:DOI"><![CDATA[]]></dc:identifier>
			<dc:type><![CDATA[Journal Article]]></dc:type>
			<dc:format><dcterms:medium><![CDATA[text]]></dcterms:medium></dc:format>
			<dc:language><![CDATA[فارسی]]></dc:language>
			<dc:source><![CDATA[https://classicallit.ihcs.ac.ir/]]></dc:source>
			<dc:source><![CDATA[Classical Persian Literature]]></dc:source>
		</ags:resource>
<ags:resource>
					<dc:title><![CDATA[Originating the Mental and Behavioral Changes in Radical
Mysticism till 9th Century]]></dc:title>
					<dc:creator>
					<ags:creatorPersonal><![CDATA[Rashed mohassel, Mohammadreza]]></ags:creatorPersonal>
<ags:creatorPersonal><![CDATA[Hoseinzade heravian, Fateme]]></ags:creatorPersonal>

			</dc:creator>
			<dc:publisher>
				<ags:publisherName><![CDATA[Institute for Humanities and Cultural Studies]]></ags:publisherName>
			</dc:publisher>
			<dc:date><dcterms:dateIssued><![CDATA[2012]]></dcterms:dateIssued></dc:date>
				<dc:subject><![CDATA[Mysticism and beliefs]]></dc:subject>
				<dc:subject><![CDATA[Mysticism and Following]]></dc:subject>
				<dc:subject><![CDATA[Mysticism and
Religion]]></dc:subject>
				<dc:subject><![CDATA[the spread of dervish monasteries]]></dc:subject>
				<dc:subject><![CDATA[the truth of mysticism]]></dc:subject>
			<dc:description>
				<ags:descriptionNotes><![CDATA[Includes references]]></ags:descriptionNotes>
				<dcterms:abstract><![CDATA[Most of Iranian emotional movements and mental schools that have been establishedafter 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 byinviting the people to piety and self-sufficiency they aimed to give them identity andawakening.Of course, these purposes have not been away from the eyes of governmentalcenters, and they have found out that the attentions of these mystical saints to piety andbehavioral education of people lead to the stability of their human personality andfinally independence. So, in spite of apparent respecting these mystics and their greatsacred position, they have tried to attract their followers and distort their behavioralactivities. This kind of paying attention has spread both their emotional andgeographical scopes and, meanwhile, has caused their final breakage and decline.This article aims to originate the mental and behavioral changes in radicalmysticism based on the remained documents and evidences, and also explain therelation between the quantitive spread of the dervish monasteries and public mysticalcenters on one hand and the causes of the decline of this thought on the other hand.]]></dcterms:abstract>
			</dc:description>
            <dc:identifier scheme="dcterms:URI"><![CDATA[https://classicallit.ihcs.ac.ir/article_488_8c2cd942c56cd9aa82df4da038ed82c4.pdf]]></dc:identifier>
			<dc:identifier scheme="ags:DOI"><![CDATA[]]></dc:identifier>
			<dc:type><![CDATA[Journal Article]]></dc:type>
			<dc:format><dcterms:medium><![CDATA[text]]></dcterms:medium></dc:format>
			<dc:language><![CDATA[فارسی]]></dc:language>
			<dc:source><![CDATA[https://classicallit.ihcs.ac.ir/]]></dc:source>
			<dc:source><![CDATA[Classical Persian Literature]]></dc:source>
		</ags:resource>
<ags:resource>
					<dc:title><![CDATA[Verbal Communication in Classic Persian Poetry
(Question-Answer Communication, Colloquy and Dialectic)]]></dc:title>
					<dc:creator>
					<ags:creatorPersonal><![CDATA[Sharifnasab, Maryam]]></ags:creatorPersonal>

			</dc:creator>
			<dc:publisher>
				<ags:publisherName><![CDATA[Institute for Humanities and Cultural Studies]]></ags:publisherName>
			</dc:publisher>
			<dc:date><dcterms:dateIssued><![CDATA[2012]]></dcterms:dateIssued></dc:date>
				<dc:subject><![CDATA[verbal communication]]></dc:subject>
				<dc:subject><![CDATA[conversation]]></dc:subject>
				<dc:subject><![CDATA[question - answer]]></dc:subject>
				<dc:subject><![CDATA[communication]]></dc:subject>
				<dc:subject><![CDATA[colloquy]]></dc:subject>
				<dc:subject><![CDATA[Dialectic]]></dc:subject>
				<dc:subject><![CDATA[classic Persian poem]]></dc:subject>
			<dc:description>
				<ags:descriptionNotes><![CDATA[Includes references]]></ags:descriptionNotes>
				<dcterms:abstract><![CDATA[Creating connections between people is possible in different ways, but verbalcommunication is the most common way. This connection in classic Persian poetryhas appeared in numerous ways such as verbal communication and question - answer,communication, colloquy and dialectic, etc. In this essay a variety of verbalcommunication and their features in the classic Persian poetry are discussed. In theend, it is shown that only in dialectics, logic and reasoning are very vivid and in theother methods of verbal communication they have not been substantiated .This couldbe occur because of the hegemonic and monophonic social systems under theauthorization of autocrats.]]></dcterms:abstract>
			</dc:description>
            <dc:identifier scheme="dcterms:URI"><![CDATA[https://classicallit.ihcs.ac.ir/article_489_240751d2b562505c7f980088ba4fed7f.pdf]]></dc:identifier>
			<dc:identifier scheme="ags:DOI"><![CDATA[]]></dc:identifier>
			<dc:type><![CDATA[Journal Article]]></dc:type>
			<dc:format><dcterms:medium><![CDATA[text]]></dcterms:medium></dc:format>
			<dc:language><![CDATA[فارسی]]></dc:language>
			<dc:source><![CDATA[https://classicallit.ihcs.ac.ir/]]></dc:source>
			<dc:source><![CDATA[Classical Persian Literature]]></dc:source>
		</ags:resource>
<ags:resource>
					<dc:title><![CDATA[The Persian Poetesses in Safineh Tabriz]]></dc:title>
					<dc:creator>
					<ags:creatorPersonal><![CDATA[Karachi, Rohangiz]]></ags:creatorPersonal>

			</dc:creator>
			<dc:publisher>
				<ags:publisherName><![CDATA[Institute for Humanities and Cultural Studies]]></ags:publisherName>
			</dc:publisher>
			<dc:date><dcterms:dateIssued><![CDATA[2012]]></dcterms:dateIssued></dc:date>
				<dc:subject><![CDATA[Poetesses]]></dc:subject>
				<dc:subject><![CDATA[Kholasatolashaar]]></dc:subject>
				<dc:subject><![CDATA[SafinehTabriz]]></dc:subject>
				<dc:subject><![CDATA[Quatrain]]></dc:subject>
				<dc:subject><![CDATA[Manuscript]]></dc:subject>
			<dc:description>
				<ags:descriptionNotes><![CDATA[Includes references]]></ags:descriptionNotes>
				<dcterms:abstract><![CDATA[The Purpose of writing this article is to investigate the specific manuscriptKholasatolashaar one of the Safineh Tabriz section, collected by Abolmajd Mohammadibn Masoud , To study Presence of Poetesses in the history of Persian literature.This anthology is valuable Source same as Nozhatolmajales. I have Compare thesetwo anthology to introduce former Poetesses from the earliest time of Persian literature.]]></dcterms:abstract>
			</dc:description>
            <dc:identifier scheme="dcterms:URI"><![CDATA[https://classicallit.ihcs.ac.ir/article_490_2948a1e8509ef57971ec3550f5853e46.pdf]]></dc:identifier>
			<dc:identifier scheme="ags:DOI"><![CDATA[]]></dc:identifier>
			<dc:type><![CDATA[Journal Article]]></dc:type>
			<dc:format><dcterms:medium><![CDATA[text]]></dcterms:medium></dc:format>
			<dc:language><![CDATA[فارسی]]></dc:language>
			<dc:source><![CDATA[https://classicallit.ihcs.ac.ir/]]></dc:source>
			<dc:source><![CDATA[Classical Persian Literature]]></dc:source>
		</ags:resource>
<ags:resource>
					<dc:title><![CDATA[Stylistic Influence of Hafez on Naziri]]></dc:title>
					<dc:creator>
					<ags:creatorPersonal><![CDATA[Mohseni, Morteza]]></ags:creatorPersonal>
<ags:creatorPersonal><![CDATA[Reihani, Atena]]></ags:creatorPersonal>

			</dc:creator>
			<dc:publisher>
				<ags:publisherName><![CDATA[Institute for Humanities and Cultural Studies]]></ags:publisherName>
			</dc:publisher>
			<dc:date><dcterms:dateIssued><![CDATA[2012]]></dcterms:dateIssued></dc:date>
				<dc:subject><![CDATA[Ghazal farsi]]></dc:subject>
				<dc:subject><![CDATA[Persian Sonnet]]></dc:subject>
				<dc:subject><![CDATA[Araghi style]]></dc:subject>
				<dc:subject><![CDATA[Indian style]]></dc:subject>
				<dc:subject><![CDATA[Hafez]]></dc:subject>
				<dc:subject><![CDATA[Naziri]]></dc:subject>
			<dc:description>
				<ags:descriptionNotes><![CDATA[Includes references]]></ags:descriptionNotes>
				<dcterms:abstract><![CDATA[Naziri Neishaboori is one of Indian style (sabke Hendi) avant-gard poets. Naziri’spoetry ,has some signs of the previous styles especially Araghi.Sa’di and Hafes have had the most influence on Naziri Neishaboori’s poetry, fromamong the Araghi style poets.Ofcourse Hafez’o influence on Naziri is incomparable to other poets’ influence onhim ,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 stylisticinfluences of Hafez on Naziri Neishaboori’s sonnets, then it proves that imitation ofHafez’ sonnetering, ofter his life has never stopped and has reached its climax in theperiod called Bazgasht Adabi.]]></dcterms:abstract>
			</dc:description>
            <dc:identifier scheme="dcterms:URI"><![CDATA[https://classicallit.ihcs.ac.ir/article_491_a9aca4067d7a71fa99fc49b2b874828e.pdf]]></dc:identifier>
			<dc:identifier scheme="ags:DOI"><![CDATA[]]></dc:identifier>
			<dc:type><![CDATA[Journal Article]]></dc:type>
			<dc:format><dcterms:medium><![CDATA[text]]></dcterms:medium></dc:format>
			<dc:language><![CDATA[فارسی]]></dc:language>
			<dc:source><![CDATA[https://classicallit.ihcs.ac.ir/]]></dc:source>
			<dc:source><![CDATA[Classical Persian Literature]]></dc:source>
		</ags:resource>
<ags:resource>
					<dc:title><![CDATA[Stylistic Influence of Hafez on Naziri]]></dc:title>
					<dc:creator>
					<ags:creatorPersonal><![CDATA[Mashhadi, Mohammad Amir]]></ags:creatorPersonal>

			</dc:creator>
			<dc:publisher>
				<ags:publisherName><![CDATA[Institute for Humanities and Cultural Studies]]></ags:publisherName>
			</dc:publisher>
			<dc:date><dcterms:dateIssued><![CDATA[2012]]></dcterms:dateIssued></dc:date>
				<dc:subject><![CDATA[Ghazal farsi]]></dc:subject>
				<dc:subject><![CDATA[Persian Sonnet]]></dc:subject>
				<dc:subject><![CDATA[Araghi style]]></dc:subject>
				<dc:subject><![CDATA[Indian style]]></dc:subject>
				<dc:subject><![CDATA[Hafez]]></dc:subject>
				<dc:subject><![CDATA[Naziri.
]]></dc:subject>
			<dc:description>
				<ags:descriptionNotes><![CDATA[Includes references]]></ags:descriptionNotes>
				<dcterms:abstract><![CDATA[Naziri Neishaboori is one of Indian style (sabke Hendi) avant-gard poets. Naziri’spoetry ,has some signs of the previous styles especially Araghi.Sa’di and Hafes have had the most influence on Naziri Neishaboori’s poetry, fromamong the Araghi style poets.Ofcourse Hafez’o influence on Naziri is incomparable to other poets’ influence onhim ,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 stylisticinfluences of Hafez on Naziri Neishaboori’s sonnets, then it proves that imitation ofHafez’ sonnetering, ofter his life has never stopped and has reached its climax in theperiod called Bazgasht Adabi.]]></dcterms:abstract>
			</dc:description>
            <dc:identifier scheme="dcterms:URI"><![CDATA[https://classicallit.ihcs.ac.ir/article_492_2ebc0e563c8d8408191a1ffb4bb1fd9e.pdf]]></dc:identifier>
			<dc:identifier scheme="ags:DOI"><![CDATA[]]></dc:identifier>
			<dc:type><![CDATA[Journal Article]]></dc:type>
			<dc:format><dcterms:medium><![CDATA[text]]></dcterms:medium></dc:format>
			<dc:language><![CDATA[فارسی]]></dc:language>
			<dc:source><![CDATA[https://classicallit.ihcs.ac.ir/]]></dc:source>
			<dc:source><![CDATA[Classical Persian Literature]]></dc:source>
		</ags:resource>

</ags:resources>