As the cradle of literariness, culture and civilization and the land of poetry and intelligence, Iran has brought up scholars and great men since old times. Any wise human admits that great part of maintaining and preserving culture and Iranian values, are in hands’ of those who have emended and have promoted works of scholars both in poem and prose for survival and promotion of language and have taken the duty of gardening the literature garden. Doctor Vafaei, specialist in classic Persian language and researcher of poem and prose, is one of those who has cooperated with old scholars of this land and has preserved and promoted their heritage well.
Gardening the garden of literature

IBNA Dr. Abbas Ali Vafaei was born in a village named Taghlidabad, Zarand County, Saveh 1965.

About his high school period he said: ”I passed this period in two high schools in Zavieh and Ma’moniyeh cities. The city was the center of the province and was independent from Saveh and had its own governorship. Ferdowsi high school was in Zavieh County. To have more chance of passing University entrance exam, I studied several months in 17 Shahrivar high school in Saveh. The school had good teachers; I was there for about 5 months but because it was 30 km far from my birthplace I brought my transfer file from Saveh to Zarand and I continued my education in Zavieh. So I passed the first and the second years in Ferdowsi high school, the third year in Shariati high school in Ma’moniyeh and the fourth year again in Firdausi high school.”

In 1984 he got his diploma in culture and literature field and in the same year he participated in university entrance exam and was accepted in 9 fields from 14 chosen ones in Allameh Tabatabai University, Tehran University, Tarbiat Moallem University …. .

Vafaei says: ”Since I made a mistake in choosing the place of studying and my first choice was Arak, I started my university education in Persian language and literature in Arak University which was called Supreme School. At beginnings I was sad because I had gained required mark to study in more authentic universities of Tehran and I had to cover the distance. But it was a good mistake because we really had good professors come from Tehran and existing scientific atmosphere was great. In a short time I felt satisfy of being there and I aimed to study seriously. So I finished B.A. during 3 years and one summer term. I had commitment of teaching; in 1988 I entered Organization of Education and worked as official teacher in Zarand County. At the same time I had participated in M.A. exam both in state and Azad universities. Azad University results were notified first and I registered there. Simultaneously I had to go to divested region in Bushehr for 2 years because of my commitment and all these were coincided by being accepted in state university. I tried not to go to Bushehr and continue studying. After attempts and many difficulties, I succeeded to gain agreement. Finally I could study my education in both Azad and state Universities in Persian language and literature. Very good professors taught in Tarbiat Moallem University where I studied, like Doctor Haataami, Doctor Mosaffa, Doctor Farshidfar, Doctor Bahrol olumi, Doctor Shafiei Kadkani and Doctor Nadoshan. That time since Azad University was established 5 years ago and was new; its M.A. classes were taken place in Tehran University and sometimes Azad university students were in one class with Tehran University students. I intended to study my PhD in Tehran University and Azad University was the justification to enter Tehran University classes. I remember that I passed grammar course with 2 professors; Doctor Farshidfar in Tehran University and Doctor Anvari in Tarbiat Moallem University. Late Doctor Ziaeddin Sajjadi taught Khaqani in Tehran University and emended complete poetical works of Khaqani and researched its dictionary. Teacher of this course in Tarbiat Moallem University was Doctor Abbas Mahyar. I studied “Kashfol Mahjub” with Doctor Shafiei Kadkani in Tehran University and in Tarbiat Moallem University with Doctor Mahmood Aberi, to cut a long story short I had a great enthusiasm and interest. For example I had sworn to study 8 hours a day in order to enter M.A. Meantime I taught in high school and if I studied less than 8 hours a day I certainly compensated the next day. Sometimes it had happened that I left the room in cold winter nights to overcome asleep since I had not finished my 8 hours of studying. These efforts and difficulties caused I entered PhD degree in the first year although I had not written my M.A. thesis. By support and help of my supervisors and my morality professors, Dr. Anvari and Dr. Siamak Arab who were the manager of the board of education in Tarbiat Moallem University, I wrote my thesis in analyzing the Odes of Salman Savoji and in 1992 I started doctorate program in Tehran University. That time I had to be a recipient of a scholarship and also I had commitment of teaching. I should convince the university or Organization of Education. So I registered without using scholarship with many difficulties and continued my studying without other benefits which other students had, like dormitory or salary the same as professors had…. I taught in high school and I earned less than PhD students. I had to teach for 24 hours. However my PhD program involved some successes. We had a class with late Dr. Shahidi in which we studied Nahjol Balagheh, one of my classmates suggested me to teach in Allameh Tabatabai University and although I knew that I had not teaching qualifications, I accepted incredibly. When I was PhD student there was an interview in which I was accepted. They asked me to teach 4 credits and then increased credits. They also asked me to bring my file to be employed in university. But since I was teacher in high school and I had not done my military service I could not be employed. So I waited to finish seven years of teaching and become free. Meantime I wrote my resignation to Organization of Education of 10 region but they did not accept it and also did not accept my transitional demand. I swore not to work and I was fired after 62 days. But at the same day, 14- 2-1995 I became employed in Allameh Tabatabai University and became member of its scientific board. Several months after working in university I was suggested to deputyship of the faculty and I was assistant of academic financial office for 3 years and during those years God helped to do researches and write articles.
Then I was employed as deputy and assistant of financial office of Alzahra University. After working in Alzahra University for one year and since I was teaching in Allameh Tabatabai University, I asked for promotion and in 2003 I became associated professor. Then for 3 years I worked as cultural attaché of Iran in Uzbekistan, in Samarkand, Bokhara, Khwarezm, Khireh cities where are familiar to everyone which brought me many benefits and I did many required and worthy works for Iranian culture and literature. In 2006 I returned Iran and started working as Director General of expanding Persian language center in organization of Culture and Islamic Communication and then as secretariat of expanding council of Persian language in Culture and Islamic Guidance Ministry. I taught in Allameh Tabatabai University till previous year and since then I am working as president of Persian language and Literature University.

Why did you choose the field of culture and Literature?
I was the fifth child of my family. My brothers had university education in different fields like math… and were teachers. I was interested in culture and literature for some reasons. Maybe my familiarity and fondness to human sciences since my childhood was the reason. I read books related to faith and Islamic culture since my guidance school. I had sworn to read a book every day. I read books by martyr Dastgheib and martyr Motahari seriously and even now I know what has been written in some pages of them.

In that time usually families agreed more with the field of math and experimental sciences especially for boys, did your family agree with your education in this field?

My family did not agree but because of the reasons, they accepted. One reason was the high school which I supposed to study in and was near to our house; another reason was that when I was younger I wrote well so I was encouraged by my family. I remember the time I was in guidance school and we had guests, my brothers encouraged me to talk and sometimes I gave speeches. All these persuaded me and my family also became consent. When we were in county maybe I was the first one to have Persian language and literature PhD. One of my interests was Arabic language and culture and our literature is so close to Arabic language.

As a teacher, how much could you transfer your interest in Persian literature to your students?

In the county I taught Arabic, prosody, rhyme, philosophy, logic, history of literature and Persian grammar in high school for 17 hours. My students felt close to me, they came to school on Fridays, I taught 2 hours then one and a half hour we played football and again we studied. Some of them walked 20 km from villages to come to school and the result of those days and teachings is the fact that now 5 students have PhD in Persian language and literature and are teaching in Tehran and other universities. It is very delightful to see 5 Persian language and literature professors from a small county who are teaching in authentic universities. Some other students of those days are poet, writer or criticizer. This is result of my teaching period and I am so pleased because of this.

If you could come back to the past, would you choose and continue the same occupational path again?

Definitely. I am satisfied and always thank God, all these are favors of God that made a situation for me to be in classes. Once I was sad because of teaching in county and I wished to study in Tehran Universities. God ordained that my desire of studying in Allameh Tabatabai University changes to bigger result and I gained the duty of the faculty and this is kindness of God.

Are there any defect and shortcomings which you want to compensate?

Human is idealistic and raises ideas and desires in his/her mind that some of them have not happened and s/he is looking for them. But the fact is that this satisfaction is complete and now I don’t think to have desire of things better than these. God has given me many successes both materially and spiritually and I am satisfied but this feeling does not mean not to move and not to do scientific and research activities. I always like to have more scientific and research works and sometimes I have said that Iranian spirit and Iranian thought and idea have been famous and is a valuable heritage which we proud of it. We should preserve them for future generation and also we should have productivity and creativity. So we should work more in authorship and research because we are both charged and obligated and whatever we learn is less. I am not satisfied about myself in this case in other cases kindness of God had been complete. I have faithful parents whose main anxiety was education of their children. Although they have had many problems, they have always emphasized on education and studying and it is divine grace.

How many books do you have?

I have about 18- 20 volumes which are both authorship and correction.
Which book of yours is better than others in your idea?
Each book has its own traits. I am satisfied about 80 percent of them which I have tried and worked on. My first work was correction of Salman Savoji complete works. This year I have added some texts to it and it will be published again.

Who is Salman Savoji and why did you work on it?

Salman Savoji was my townsman and a famous poet who was not expressed well. His published poems are only 1/3 of what he has versified and has not been introduced in the society. In 1997 my first work about Savoji was published. This year I completed the book and corrected it again and added some other texts and it is now more orderly and more beautiful. My second work was “artifact odes in Persian language” [artifact ode is a kind of ode which contains too many literary devices], whereas I have not read even one article in this subject. Salman Savoji’s complete poetical works have not been published in the form I have worked and contain all subjects like his mathnavi (long poem with rhymed couplets).

What do artifact odes mean? 

Usually some of odes are technical ones in which a poet uses all literary devices artistically, it involves metaphor, simile and related issues to literal figures of speech and rhyme and meter as well as those related to techniques and literal eloquences. From this ode 5 couplets are considered 2 and one couplet is extracted and those two couplets are the most technical ones. It is Hamid Zolfaghari’s style and then Savoji is famous in this style. He wrote “rhetoric of expression” in his 26 and others have imitated him like Hafiz Ali Ebn-e Noor.

How did you gather these resources?

In 2002 I gathered and corrected according to manuscripts of Majlis library, Tehran University and other places. They were published by Rozaneh publication. 

Talk about your other activities. 

I started a project 15 years ago titled “various words in Persian language with their grammar” which mostly contains grammar and has preface in 5 pages. The book caused many deal with latent issues of Persian language and hidden part of it. Then I corrected the book “Moradol Arefin” which was not in Iran and I found one copy of it in India and central Asia. The book is about theosophy, cult and religion. Other activity was correcting the book “Mafatihol Asrar” (keys of secrets) that in Iran nobody knows it and is an explanation of Mathnavi and is a new kind of it.

Who has written the book and how is it?

It is written by Sheikh Adineh Mohammad Kharazmi and is a brief explanation of first three books of Mathnavi which has a new approach in imitation and research issues. 

Any other work?

There is a work for which I have toiled for 2 years and of course it has good results. I have worked on “Rozeh Kheld” (sermon of Paradise) “Majd Khani” and revived it. I gained copies form Iran and out of country and corrected it by comprehensive attachments and a complete preface. In books of literature history there is not even 3 lines about Majd Khani. I have some quoted parts of the book and I have written a preface in 50 pages. The book is 700 pages and is a new and novel work which has not been done before. My other work is encyclopedia of the 20th century Persian literature and language in Central Asia, Uzbekistan. Other work which I have done recently is Persian grammar with new approach. I teach it about 12 years in PhD and M.A. classes.

What does the new approach mean?

I have compiled it with new order and a new method and perception which will be published by SAMT publication. The work is completely new and novel. I have written another book “the impact of Uzbek language in Persian language” which has been published by Alhoda publication. It is also new and contained political and cultural evidences.

Why Uzbek language? 

Since I wanted to say Persian language is still in the lingual nature of central Asia. I have proved it and offered rules and principles.

How much has Persian language and literature changed since past in your idea? 

Change and evolution in language is absolutely natural and inevitable and all experts know this point. So it seems occurring evolutions are rational and are not in a form to disturb basis of the language. The same and usual changes which occur in world literature have happened in our literature and it is natural. It is completely realized by studying literary approaches. For example if we study and criticize Persian language in last 50 years, occurred changes in literary types and in issues related to language is absolutely natural. It must be paid attention that we live in an era that many researches about literature and language are done in whole world in fact it is a kind of resurrection in researches. Persian language also has been influenced rationally and benefits of this point are more than its probable harms.

Which geographic region or which historic era has influenced Persian language more?

Persian language was more effective than being affected. For example if we look at the best poem and literature of the world, definitely we have the most share. Effect of Hafiz, Saadi, Rumi and Ferdowsi and others are not hidden for any one; there are also many written books about it. Persian language has its own special capacities and has a powerful nature. In our country in past times and in governmental systems during 3 centuries letters, epistles and conversations were in Arabic language and after 300 years Ferdowsi showed himself that revived Persian with his fluent language. Or for example Beyhaqi appeared with his pleasant prose. Or author of Qabus Nama and author of SiyasatNama revived heritage of past generations perfectly. 

But it seems Arabic language still has its influence. 

Yes, we are mostly influenced by Arabic language. But it appears in the cover of Persian language and Persian essence; in another word it has been “Iranized”. For example we face Arabic words or from a scientific point of view, our religion contains many Arabic words, but has also made them Iranian essence. We have even changed their meanings and evaluated them. Many Arabic words have other meanings now and when they are used in Farsi, they have completely different meanings. This is done by Iranian spirit; we use Arabic sentences in Persian language as adjectives or pseudo sentences or possessive pronouns and that is the capacity of Persian language as well as Iranian power of thought. 

But it seems nowadays Persian language is influenced more by European languages. 

That is not true; if you read newspapers, books or magazines or pay attention to public media, internet, etc, we see that Persian language despite all these has preserved its strength. Even if a word has entered into Persian language, it has changed or has had phonetic evolutions and it shows capacity of our language, although it seems to me that influence of foreign words is not much. In central Asia some countries that want to show themselves open minded, try to use Persian words because believe in identity of their history and Persian language is exciting and resistant.

We face with interpretation in works of nobles of Persian language and literature which in literature of other countries is not as common and prominent as ours. What is your idea about this issue?

The issue of language and literature has two faces. One face is superficial and the other has deep structural aspect. Usually it exists in literary works and we define it as interpretation. Many works of our ancient poets have been interpreted by commentators. Distinctly we can refer to works of Nassir Khusraw, poems of Hafiz and …; it is the nature of the language. Precision and intention and elegance which now exist towards texts, also existed in the past and we can’t say grammar is the result of present century. From any time that language has existed, grammar has also existed but no one has described it. In a society which does not have grammar when people talk they can consider something wrong. It means the language is based on grammar. However in several last decades, interpretational and philosophical basis have been shown more. Interpretation of text in a new form in some schools has been founded and several works were translated to Farsi. It is passing the reaction and coming to the potency in texts especially in language of scholars who have a symbolic approach.

Interpretation and commentary in Persian language and literature, especially Persian poem are more than other countries like France which is known as a country with prominent and valid literature; but interpretation and commentary are seen more in Persian literature than in France literature. In your idea are interpretation and commentary true or should they exist or not?
In fact literature is this.

Which do you mean; Simplicity or a literature with metaphor and allusion which should be interpreted? 

We should separate simplicity and hinting and stating indirectly with each other in literature. One issue is semantics and other is lexical. Literature must have capacity of semantics and since it is multilateral, it attracts many people.

It means literatures like French literature which has metaphors or allusion less don’t attract reader?
It is not possible they surely have.
They do, but it is not as extended as ours.
Of course having such capacity indicates the greatness of literature. I should remind that interpretation is not only in poem and maybe it is mostly in prose. Which story do we prefer more? One of elements in story is suspense and complication. Because internal and hidden layers have secrets and massages that must be uncovered and shown. If this cover does not exist in story, nothing remains for reader to continue reading. Sometimes ago I read an interesting book by Supreme Leader titled “me and book”. In a part of book about story, he says that some stories pose results explicitly and obviously and it is a fault in story. So there are also interpretation and commentary in story that is on reader himself/herself to understand message and content according to gained senses. Poem is also the same. For example “he who has knowledge has power- by knowledge the heart of old man becomes young” this poem is obvious and distinct. But sometimes what is said is not obvious. For example and definitely in Iragi style there are many examples or in Hafiz poem. If someone’s word is only material and the other’s world is meaning and perception or a person who is indeed lover… read Hafiz poem and understand it. “Everyone became my friend in his opinion- and did not seek my secrets inside me”. It happens because in Hafiz poem internal layers must be incised. Whatever these layers are incised, its fans increase because everyone understands according to his/her taste. That is literary soul. Literary interpretation also shows itself here. So it attracts many readers and usually is compatible to people’s tastes. In fact metaphor, simile, allusion and allegory are for this reason. I don’t have information about France literature, but I believe when literary spirit dominates the language it does not differ where it is. If the literary spirit does not exist, literature is not literature at all. 

What is your idea in comparing old and contemporary poem and poets? 

Old poem is an age of time and a history of language and culture and literature of the country which has its especial traits. Poem of this era is a part of literature fact of Iran and is supposed as cultural heritage. It is not possible to put these two against each other. Both are honorable because have the soul of our culture. Sometimes we may behave according to our taste and find some beauties in each, but there is no doubt that both are permanent works of our culture.
But some believe that old poems have the concept of poem more than contemporary ones, maybe it is because of observing poetic rules.
I believe same services done to our literature and language by classic poets; undoubtedly exist in new forms with the same influence and out poets have done same services. But since they are in our era, we have not understood their authenticity and essence well. In past times, there were also poets whose poems were not valuable or there were poets whose poems were valuable but poets were unknown and still are. For example in Kingdom of Mahmud of Ghazni there were 600 poets but we only know a few of them. Or poem of few poets is murmured by people. Who reads poems of Manuchehr Damghani or Farrukhi Sistani or Suzani Samarqandi or Unsuri and many others in his/her speech? We pose some poets like Hafiz, Saadi, Rumi. Or we call Rudaki as the father of Persian poem or we refer to poems related to social and moral issues and have message. Or poems which are typically attractive for me as a poet like : 

Early spring came and brought flower and jasmine/ garden is like Tibet and meadow is like Eden/
Sky camped by blue cotton cloth and silk / nail of the camp was stem of jasmine and eglantine/ 

It is same in our time. We had various kinds of poems in that time and now we have these kinds. Now there are poems in the best level which sometimes emulate old ones in word making and structures and in concept and meaning as well as linguistic issues. There are poems which have made creativity; like Qeysar Aminpour or Doctor Ashtiani and Shafie Kadkani and others who are new and innovator. There are also whose poems don’t have poetic authenticity. However who has more familiarity with classic poem, will find the same fondness with contemporary poem. Preserving and promoting these two is a duty.
Which of these are you interested in, more? 

I cannot discern. I was accustomed to classic poems and it is natural to be attracted with classic poems since my specialty is not contemporary and modern literature. I believe in specialty of people, it is easy to opine when there is specialty. But I like contemporary poems as much as classic ones. I can say that my attention is more in classic literature and my soul inspires me to say I am interested in traditional and classic literature more, in your answer, since I was accustomed to classic literature for many years and I have had researches and have corrected books in this field. 

Which poet do you like more? 

It is hard to answer this question since I categorize from different aspects and in literary types. For example in Ghazal I like Hafiz more, from a heroic aspect definitely I should like Ferdowsi or in odes my attention is towards Saadi, but the fact is that always I have been with Hafiz.

Do you compose poems?
Yes, almost. 

Have you written a poem book?
No, I don’t consider myself a poet yet but since I like poets, sometimes I try to compose a poem and if I have time I compose several couplets. 

How many hours do you read in a day? 

During the day because of executive works I don’t have time to read. When my students leave I start reading about 4 o’clock and then I continue reading in my home. Since I have many research works, I don’t have time to read irrelevant subjects. I am studious; in last 11 months I have written 9 articles from which 6 articles are scientific-research ones moreover I have prepared 4 books. 

Which literary subject do you like to work on? 

I work more in two areas and my researches are about them. One is issue of Persian language which I seriously work on it and I encourage my students to work in this subject. I have been supervisor for tens of thesis in this subject. The other is theosophy and related subjects and texts and I have written several articles and books in this subject. 

How much is the influence of theosophy and literature on each other? 

We can’t separate theosophical thoughts from Persian language and literature. If we want to extract theosophy from our texts, it will be instance of Rumi’s poem : “who has seen a lion without mane, without tail and without tear/ even God has not created such a lion”. The main literary works of our language is in theosophy; in both prose and verse. Poems of Hafiz and Rumi are in this direction or for example Attar, Jami and Sanai’s poems. The numbers of poets who have composed poems except this have been paid attention less. That is because of Eastern nature and Iranian and cultural basis. Now our prose works that are taught in universities are Mersadol ebad, Kashfol Mahjub, Resalat Ghashrieh… and some are only literary like Marzban Nama, Panchatantra (Kelileh va Demneh)…. 

Do you mean everyone who goes towards literature should be familiar and associated with theosophy? 

I don’t say they should associate but if they don’t associate with theosophy, they don’t enjoy literature enough. Our main literary works are theosophical, for example what is in Masnavi Rumi that attracts readers? Many people in precise explanation of literature don’t consider Rumi a poet; they know his works only as verse, since imagination elements are not seen so. But whatever reader like and becomes attracted to, is issues related to epistemology, self-examination and theism and in fact theosophy exists in it and it relates with human soul. Maybe Persian literature gains supremacy to other literatures from this point of view and can’t be comprised; since lost part of human is inside it.
Do you read novels too?


Where is the position of novel in literature?
Novel is like poem and other elements of language and literature. Novel is propounded in Persian language and literature the same as poem but in its form. All these make Persian and language wealthy and each has its readers and fans.
Do you read Iranian or foreign novels?
Usually I read Iranian novel. 

How much is the literary value of Iranian novel?
Definitely many of these novels and authors are good and should be honored and their works must be promoted to cause more creativity. We have had good novel writers like Jamal zadeh, Alahmad and etc. 

Do you like sports?
Very much. 

Do you practice any?
I wrestled during my education. From 2001 because of backache I do stretch half an hour every day. On Mondays I play football with about 20 of professors and I usually go to pool at 5 A.M. as well as mountain climbing. Sport is the necessity of research and management. 

Do you like art and music? 

Unfortunately no. I attended calligraphy classes and I have written calligraphy. I also sing well and I believe who has read Persian literature, should know these things too. 

Last word
If I have done all these, I repeatedly ask myself “for what?” and I find that I should demand to set me as his worthy servant and never let me neglect him. When I became his servant, whatever I do and whatever I think will be for him and God rewards me. After several years, God bestow the blessing and the name flows for him not for saying that man did the job. I desire God help us to work and pace and talk for him, so that he increases our successes. But also these success are not only material and since we thank God, God increases them. God says if you thank me, I increase my blessings to you. 

Research activities
Persian articles:
Reduction of consonantal in Persian language, Journal of Al Zahra University
Reduction of phonetics in Persian language, Journal of Persian language and literature in foreign literature and languages Faculty
Reduction of grammatical and derivational “Vands” in Persian language, Journal of Mashhad University
Semantic and practical evolution of “person” in Persian language, Journal of expressive gem
Synthetic capacity of demonstrative pronouns in Persian language, Journal of literary researches
Structure of frequents in Persian language, Tehran University
Attachment in Bidel Dehlavi’s poem, Journal of Persian sugar
Stylistic-linguistic traits of Rudaki’s poem, special edition
Religion of Salman Savoji, Savoji International Congress, 1997
Comparing Layla and Majnun by Nezami with Faraq Nama by Salman, Journal of Persian language and literature in foreign literature and languages Faculty
Technical comparison of artifact odes of Salman Savoji with Hafiz Ali Ebn Noor
The role of Isfahan professors in exalting grammar writing
Reviewing, criticizing, correcting and editing scientific books:
Correcting Salman Savoji’s poem book, publication of assembly of cultural works and glories, 1997
Correcting Moradol Arefin, Soufi Allah Yar Kharazmi, Sokhan publication, 2008
Correcting Mafatihol Asrar in explaining Masnavi, Sokhan publication, 2007
Correcting Rozeh Kheld Majd Khafi, Sokhan publication, 2009
Presented articles in scientific congresses:
Poem and Ebn-e Sina, international congress of Ebn-e Sina, Bokhara, 2006
Attachment in Bidel Dehlavi’s poem, Congress of Bidel Dehlavi, Delhi, 2002
Criticizing and introducing Moradol Arefin Soufi Allah Yar, Tashkent, 2004
Religion of Salman Savoji, Saveh International Congress, 1997
Content in Holy Defense literature, Tehran congress, 2003
Written books:
Dictionary of abbreviated words, Sokhan publication, 2009
The influence of Persian language on Uzbek language, Al Mahdi publication, 2006
Encyclopedia of the 20th century Persian language and literature in Uzbekistan, Al Mahdi publication, 2006
Uzbekistan cultural view, Al Mahdi publication, 2005
Persian words in Uzbek, Mavaraol Nahr Tashkent, 2004
Persian culture of Uzbek language, Mavaraol Nahr Tashkent, 2005 (by cooperation)
Do’s and don’ts of Persian language, Allameh Tabatabayi University, 2009 (collection of articles)
Poem in mirror, Sokhan publication, 2008 (collection of articles)
Grammar of Persian language1, Sokhan publication, 2009 (under publication)
General Farsi, Sokhan publication, 2009 (under publication)
Artifact odes in Persian literature, Ruzbeh publication, 2003
Collection of articles of the 6th congress of Persian language and literature professors, Mirasban publication, 2009
Domestic and foreign lectures:
Congress of Commemorating Professor Gharib
International Congress of Persian language and literature professors, 2008
Congress of contemporary literature (verse), Tehran University
Executive posts:
Secretary of expanding council of Persian language and literature
Head of expanding center of Persian language and literature
Deputy of Al Zahra University
Deputy of Persian literature and foreign languages Faculty
Head of Persian literature and foreign languages Faculty
Iran cultural attaché in Uzbekistan
Academic activities:
Persian grammar from Bachelor’s degree to PhD degree
Panchatantra (Kelileh va Demneh)
Kashfol Mahjub
Beihaqi History
Gulistan by Saadi
Specialized fields
Persian grammar
Theosophical texts
Supervising M.A. and PhD thesis
Eluding norms in poems of Shamlu, M.A.
Stylist traits of Salman Savoji’s odes, M.A.
Love in Odes of Saadi, M.A.
Semantical evolution of words in Beyhaqi, M.A.
Grammatical description of Saadi’s Golistan, M.A.
Grammatical description of Kelileh va Demneh, M.A.
Omission in Beyhaqi history, M.A.
Poetic traits of Qeysar Aminpour’s poems, M.A.
Content, style and lingual comparison of Golistan with Rozeh Kheld, M.A.
Compound sentences and their interpretation in Marzban Nama, M.A.
Comparison of theosophical and amatory contents in poem of Hafiz and Khwaju Kermani, M.A.
Meanings of prepositions and conjunctions in complete poetical works of Bahar, M.A.
Content in Afghan contemporary poem, PhD

Story Code : 81634
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