Suffering in the Christian tradition is a term that refers to the esoteric suffering or physical pain of the Christ in the l(AS)t week of his life, (AS) well (AS) to the whole rite of his resurrection. P(AS)sion is the first term used in the second century Christian texts to accurately describe the sufferings of Christ. The term h(AS) many uses and is also used today to describe the account of Christian martyrs. Suffering is one of the most important challenges for human beings. For a religious person, it indicates the relationship of the person with God. The deeper the suffering, the closer one's relationship with God. This relationship is causes so much pain that not suffering any pain is considered secularity. Thus, the Christian’s belief in Jesus Christ is one of the most fundamental principles in the doctrine of Christian suffering. It seems that one of the factors of salvation in this religious tradition is concentration, reflection and adherence to the suffering of Jesus Christ. In this article, an attempt h(AS) been made to examine the issue of the p(AS)sions of Jesus Christ in Christianity.

Christianity (AS) one of Abraham religions p(AS)sed ups and down periods. Saint Mary and Jesus Christ (P.B.O.H) had a lot of troubles with Israelites, their beliefs and superstitions. In many Qurānic verses suspicions to them and their being and also injuries made by Israelites have explained obviously, and after 6 centuries showed a beautiful portrait of mother and son for men.

Thefeature of Crist in Matlmavi h(AS) been discribed (AS) in Quran. Mowllanameanwhile discribingthe story of Christ birth and talk in his craddlefrom what h(AS) happen to Mery his mother who became preganent without any husband through God order and h(AS) been condemend by people. Then in remembrace of chirist"s life and his mirackle(AS) revivingdead people and curing ill people and curing the blinds and demand for divine food, meanwhile Mowllana did not neglect the result,which b(AS)ed on gnosticism,about Christ"scondition.

With little reference to the works of Christian and Muslim scholars, researching about Jesus, it becomes clear that they often try to declare their own interpretation of Christianity (AS) valid and dismiss other readings (AS) invalid and rejected in a defensive and argumentative approach. It is not expected that the output of such research would lead to unity and harmony among the followers of the Abrahamic religions; a necessity that everyone acknowledges (AS) essential for achieving global peace, understanding, and reconciliation. B(AS)ed on this, the present article attempts to reconcile the conflicting reports of these two sacred sources in a harmonious, favorable, and compatible manner using the tools of documentary-library collection and a comparative-analytical method, while cl(AS)sifying the reports on Jesus in the New Testament and Shia narratives and determining the main position of the discussion. It seems that the use of other valid data in Islam and Christianity, attention to lexicography, contemplation in text translation, consideration of the context in which statements are made, the role of the speaker, (AS) well (AS) collective brainstorming and utilizing tools from it, are among the solutions that can help unravel the conflicting reports. This research h(AS) attempted to reach Jesus ((AS)) (AS) a central figure in the New Testament and the Quran and Shia narratives, and then explain its possible re(AS)ons. The findings indicate that he does not have a specific title in the New Testament, but "Son of Mary" is his main title in the Quran and "Spirit of Allah" is his central title in Shia narratives. These terms are likely not unrelated to the fundamental concept of "Tawhid" in Islam and the doctrine of "End Time Reign" in Shiism.

To believe some teachings of Christiandom and church is one of muslim scholars' disturbances among Islam and Christian arguments. Some of them including Holy trinity, sacrifice and eternal sin, are intruced (AS) polytheism in Islam. Christians believed those teachings completely in the post centuries, but some Christian thinkers analyzed and criticized them in the recent centuries. Some didn' t accept although some interpreted it. Muslim thinkers, on the other hand, entered this discussion interpretingly, considering the religions' relationship. In this essay, some verses of Maryam ((AS)) surah are described while introducing both viewpoints. Maybe it is a new way to know Jesus Christ's (P.B.O.H) character better. He w(AS) Saint Mary's ((AS)) son, also he w(AS) a prophet like other prophets having special characteristics and an especial birth. But he w(AS) not the God's son.

1. Introduction The presence of myths is visible in the literature of every nation. In the meantime, Arabs and especially its poets were familiar with mythical figures. Mentioning the names of mythical heroes with their legendary features in the poetry of Jahili (pre-Islam) period indicates this familiarity. After literary resurrection and establishing connection with Western culture and civilization, using myths w(AS) reformed which dates back to mid-twentieth century. In this period Arab poets have used myth for expressing concepts and applied it (AS) a useful means in poetical illustration. 1.1 Statement of the Problem and Research Questions Arab contemporary poets aimed to benefit from extraordinary power and capabilities of myth for their goals and wishes. For the realization of their goals the heroes and mythical figures are revived in order to objectify their ide(AS), emotions, and p(AS)sions and in this way poetical experience is mingled with mythical concepts. Among all the myths, the religious ones have also appeared in poems of Arab poets. The figures of prophets including Mohammad (pbuh), Jesus ((AS)), Moses ((AS)), and Job ((AS)) have been frequently used in the poetry of contemporary poets. The poets by benefiting from these figures and their related issues tried to induce their concerned concepts. Among the prophet figures that can be found in Yusuf al-Khal’s poetry are Abraham ((AS)), Job ((AS)), Adam ((AS)), and Jesus ((AS)). Jesus ((AS)) is one of the most frequently used figures among these figures. Considering the unbalanced circumstances of Arab society, Yusuf al-Khal wishes for a savior of mankind to set up a global resurrection. He wishes for a great resurrection which brings a better life for the Arab nation. By using the symbols of this religious myth he protests against political failures, unorganized conditions of Arabs, and the presence of terror atmosphere. So, in this article we study the different (AS)pects of Jesus Christ ((AS))’s personality in Yusuf al-Khal’s divan. The main research question is: in what (AS)pects the mythical function of Jesus ((AS)) character is represented in poet’s divan? 1.2 The Goals and Necessity of Research Since myth and mythical function in Arab contemporary poetry is transformed from a simple, ordinary function to an influential function with predetermined goals, the goal of this research is to extract and express myth function in one of the greatest contemporary Arab mythographer’s divan that is Yusuf al-Khal and to study its contemporary social function. The extended and different function of myth in al-Khal’s divan shows the necessity of this research. 1.3 Detailed Research Method In this research by using descriptive-analytic method first, poet’s divan w(AS) carefully studied and the examples of myth function were extracted and finally analyzed and studied. 1.4 Research Background In a section of ‘Al-Ustura fi al-She’r-e-al-Arabi al-Mo’ser’ book by Yusuf al-Halavi the myth in Yusuf al-Khal poetry is dealt with that is not specifically about Jesus ((AS)). Also, (AS)’ad Razogh in ‘Al-Sho’ara-e-Al-Tamozion: Al-Ustura fi al-She’r-e-al-Arabi al-Mo’ser’ published in 1996 studies the style of myth usage in poetry of five Arab contemporary poets including Khalil Havi, Sayab, Adonis, and Jabra Ibrahim Jabra. In one of the chapters he h(AS) dealt with some of mythical odes of Yusuf al-Khal including ‘Al-Bae’r al-Mahjoureh’ however, it doesn’t include other odes concerning Jesus ((AS)) myth. In the article “Myth in the Arab Contemporary Tamouzi Poets’ Poem” (Akbarizadeh, 1393: 27-46) which is published in Lyrical Literature No.23 myth in three Arab poets including Adonis, Sayab, and Bayati are dealt with but no mention h(AS) been made to al-Khal divan. In this field, the most important article is “Al-M(AS)ih va al-Romoz al-M(AS)ihiyah fi Divan Yusuf al-Khal” (Roshanfekr, 2014: 61-90) published in Al-Loghat al-Arabiyah va Adaboha No.1 magazine. Reading present article and comparing it with mentioned article shows the similar and different (AS)pects clearly, because the goal of present article is to illustrate mythical (AS)pect of Jesus ((AS)) character in the form of (4) a mythical symbol. It is a method which the mentioned article does not have and instead it generally have dealt with Jesus ((AS)) character in divan and have not emph(AS)ized on the mythical and symbolic (AS)pect of Jesus ((AS)). References 1. Akbarizadeh,M(AS)uod & hidayatohah taqizadeh, Ustura dar Shi’r Shoara Tamozi Mu(AS)ir Arab, Journal of Ghanai Literature, University of Sistan and Baluchestan,12(23) ,Autumn & Winter, Pages 46-27, 1393 AH. Abb(AS), Ehsan, `Itjahat al-Shi’r al-`Arabī al-Muāṣir, Kuwait: Ālam al-Ma’rafa, 1978. Aldawi, Ahmad Arafat, The Function of Tradition in Contemporary Arabic Poetry, Seyyed Hossein Seyyedi, 1st printing, M(AS)hhad: Ferdowsi University, 2005. Al-Jayyusi, Salma al-Khadra, Al-`Itjahat wa’l-Harakāt fī al-Shi’r al-`Arabī al-Hadith, Abdalwahid Laulau, Al-Tab`a al-Saniya, Beirut: Markaz al-Dar(AS)at al-Wahida al-Arabiya, 2007. Al-Khal, Yusuf, Al-`A’māl al-Shi’rīya al-Kāmila, 2nd printing, Beirut: Dar al-Awda, 1979. Al-Kurki, Khalid, Al-Rumūz al-Turāthiya al-`Arabīya fī al-Shi’r al-`Arabī al-Hadith, Beirut: Dar al-Jayl, 1989. Al-Sa’dani, Mustafa, Fī al-Tanāṣ al-Shi’rī, Iskandariya: Mansha’ al-Ma’ārif, 2005. (AS)hri, Ali, Al-`Istid’ā al-Shakṣiat al-Turāthiya fī al-Shi’r al-`Arabī al-Muāṣir, Cairo: Dar al-Fikr al-Arabi, 1997. Campbell, Robert, `A’lām Al-Ādāb al-`Arabī al- Muāṣir, vol. 1, 1st printing, Beirut: Al-Sharikat al-Muttahida lil-Tawzi’, 1996. Dawood, An(AS), Al-`Ustura fī al-Shi’r al-`Arabī al-Hadith, 3rd printing, Cairo: Dar al-Ma’ārif, 1984. Green, Roger Lancelyn, Tales of the Greek Heroes,.Abb(AS) Aqajani, 1st printing, Tehran: Soroush, 1987. Halawi, Yusuf, Al-`Ustura fī al-Shi’r al-`Arabī al-Muāṣir, Beirut: Dar al-Ādāb, 1994. Hammud, Muhammad al-Abd, Al-Hadātha fī al-Shi’r al-`Arabī al-Muāṣir, 1st printing, Beirut: Al-Sharikat al-Ālamia li’l-Kitab, 1996. Ismail, Izzudin, Al-Shi’r al-`Arabī al-Muāṣir, 5th printing, Beirut: Dar al-Awda, 1988. Mujahid, Ahmad, `(AS)hkāl al-Tanāṣ al-Shi’rī, Egypt: Al-Hay’ata al-Misriya al-Āmma lil Kitāb, 1998. Sheth, Ahmad Jabr, Al-`Ustura fī al-Shi’r al-Filistini al-Muāṣir, Philistine: Maktaba al-Qadisīya li N(AS)hr, 2002.

The analysis of historical and mythical personality of Jesus h(AS) entered a new ph(AS)e after the Renaissance. This new look and approach h(AS) also entered into literature, civilization and science. Two important literary works written by contemporary authors namely, The lost Temptation of Chris by the Greek author, Nikos Kazantzakis (1873-1957) and Jesus, the Son of Man by the Lebanese author, Jibran Khalil Jibran are examples of the works which have tried to show different pictures of the personality of this great prophet. The writers of this article first begin by an introduction about the change in approaches to Christ and then present a comparative study of the two works mentioned earlier.

Dēnkard (Acts of the religion), written in Pahlavi, is a summary of 10th-century knowledge of the Mazdean religion and is described by Jean de Men(AS)ce on the title page of his translation (AS) a ‘Mazdean encyclopedia.’ The Dēnkard VI (Book VI of the Dēnkard) is representative of late antique and early medieval Zoro(AS)trian ethical ide(AS). This article analyzes Book VI of the Dēnkard b(AS)ed on modern moral philosophy and introduces it (AS) a candidate for early consequentialism and capitalism. The first generation of Iranian studies scholars in the late 19th and early 20th centuries such (AS) Buch, Darmesteter, and Menant were aware of these concepts and even explained some of them, but the next generation did not take them seriously. This article also analyzes paymān (the ‘right me(AS)ure’), that is the ancient Iranian ‘golden mean,’ in Book VI of the Dēnkard and shows the similarities and differences between paymān and the Aristotelian ‘golden mean.’ Probably, due to the biblical tradition in the interpretation of ancient religious texts or the anti-utilitarianism and anti-capitalism atmosphere in the second half of the 20th century, many scholars like Shaked inclined to the view that paymān is the main ethical principle of the Dēnkard VI and neglected its consequentialist and capitalist concepts.

This article is a comparative study between two dramatic works, the Ta'ziyeh of Imam Hussein ((AS)) and the film The P(AS)sion of The Christ (by Mel Gibson). Although the two works are different in regard to their dramatic styles and even their artistic and religious precedence, some similarities can plainly be observed between them that are not present in other dramatic works on the life of Jesus Christ. The article first refers to more general similarities including an account of the two characters' pain and sufferings, the motive behind the resistance and martyrdom of Imam Hussein ((AS)) and Jesus, the significance of blood in both narrations, how friends betray the heroes and how the main characters are left alone. Then, more specific similarities are studied, for example a comparison is made between the characters Mary, Hazrat Zahra ((AS)), Hazrat Zeynab ((AS)), Pontius Pilate, the Roman general, and Hor. Other events include how the two characters' clothes are ripped and how the heavens and earth turn black. In fact, by raising comparisons between these works, the article aims to make readers aware of the common principle present among different religions and various narrations that have a religious root.

In valid historical and literary texts, where many of the Semitic prophets have been historically identified with the kings and heroes of Iran's contemporary national history, there is no trace of Christ's name among the prophets compared; where(AS) considering the integration of Christ's personality and fate with a diversity of fictional elements and motifs (such (AS) mythological, epical and folkloric ones) - which naturally pave the way appropriately for such mentioned identification- is contemplative. Through a survey of historical fictional narratives related to Christ, and comparing it with the mythological, epical and folkloric news about Siav(AS)h and Keikhosorw in the Iranian sources, sixteen partial and general identifications are observed between Christ and Siav(AS)h; in addition to twenty noticeable other similarities between Christ and Keikhosrow which are quite interesting regarding their types and number. This research h(AS) surveyed each instance thoroughly and clarified it, finally concluding that most probably the most common and most comparative personalities in the Semitic narratives and the Iranian narratives are Christ, Siav(AS)h and keikhosrow. That is, it seems that the life and features of these three have been discussed through a unique pattern, and according to their characteristics, their commonthemes and motifs are discussed.