مطالب

Of the various literary works, which have come to exist during the centuries and civilizations, few are capable of remaining in the universal history of literature and culture. Also among these few, only finger trip has become immortal on the people's mind and memory. One might conclude that having joint humanistic concerns is a cause for the immortality of any work of art or literature. The more a literary work deals with commons, questions, subjectivities and human pains, more people will find their own feelings and "their heart word" in it. Undoubtedly, "Saadi’s Golestan" can be considered one of such works. The present study reconsiders Saadi’s Golestan in terms of anxieties and concerns that contemporary human beings are encountered with. Since Saadi’s strategies and techniques are based on his humanitarian experiences, wisdom and high qualities of genius, intellect and attention to readers, in many situations, it appears to be a solution for the contemporary human problems, and this is the secret to the Golestan’s durability. The research, using descriptive–analytic method and through an inter-textual and induction approach, tries to explain Saadi's humanitarian views and his strategies and techniques to respond to the contemporary human pains and challenges. According to the outcomes of the research, a great part of Saadi's sayings in Golestan is based on his humanistic views and his solutions to the social and spiritual (existential) anxieties and crises. Therefore, his teachings, surpassing the place and time, often can be a healing to the contemporary human's sufferings and a solution for his ongoing challenges

In its course of evolution, the Sassanian rule accepted a change in temporal exigencies, condition and manner of governance of each ruler where more attention was paid to the institutional establishment, grades/ranking, titles, symbols and administrative hierarchy. In a way, the organizational manner, to a larger extent, could engulf the period into a curtain of ambiguity. One of those ranks was Vuzorg Farmzar that apart from having equivalents in different periods of time, with respect to its real application, encountered with sectional and temporal confusion as well. As such, an increase or decrease in jurisdiction of the above rank was influenced more by policies of each emperor. According to this fact, the issues which are to be dealt with in this article are: Which title was synonymous to the word “grand vizier” or “Vuzorg Farmzar” in the early Sassanid era? In which era of Sassanid dominion, the title “Vuzorg Farmzar” was addressed as “Hazarpat” ? How was the factional evolution of the position of “Hazarpat”? This research is concerning to show that the word “Bidakhsh” , is a title that in the early Sassanid era was employed to endow titles of person such as “grand vizier” or “Vuzorg Farmzar” and after some time it was completely forgotten. The word “Hazarpat” was one of the other titles which was equivalent to “Vuzorg Farmzar” in the middle Sassanid era and we can distinguish three Functional phases for it: It was a militaristic position in the early Sassanid era, a militaristic- civil jurisdictive position in the middle era and a militaristic position once again at the end at of Sassanid era. Taking into account historical sources and epigraphic records, the current research tries to find out the basis and essence of “Vuzorg Farmzar” and titles synonymous to it as well as their actual or the honorary functions during the era In order to clarify, the extent of governance and administration establishment, on the top of which was the “grand vizier” (Vuzorg Farmzar). To achieve this goal, the connections of the titles such as “Bidakhsh”,“Hazarpat”, “Vuzorg Farmzar” and “Sepahbad” are questioned, by determining the existence, primacy and recency of these titles in epigraphic records and also in the historical sources in which the functional jurisdiction of these titles mentioned,the accuracy or inaccuracy of these hypothesis would be distinguished.

Ali Shariati was undoubtedly among the most important of the prerevolutionary Islamist thinker particularly insofar as he made Islam a politically respectable force for many young men and women in Iran's traditional middle classes. Shariati was novel for the time in terms of his education and intellectual influences. The clear attraction of ideology for Shariati is that he believes by means of it man is endowed with the capacity to transform the world around him. The current paper tries to explore the manner in which Shariati carried out his highly politicized reading of Islam, assigning centrality to the notion of a just order. Author argues that Shariati's quest for a just order is more important than the order itself.