The proverb is known as one of the oldest literary patterns among humans, because it was transmitted from generation to generation without any action until it reached us. The treasury of Arabic and Kurdish PROVERBS is full of moral foundations and knowledge bases that reflect the customs, manners and cultures of those peoples. And we can see the depth of culture, knowledge, wisdom and literature in their PROVERBS. This article seeks to compare (20) Arab popular PROVERBS, which were chosen on the cultural and moral basis, with Kurdish PROVERBS, and explain what they agreed with and what differed in the PROVERBS on the basis of meaning, language, and terminology. This study is on a descriptive-analytical approach that compares Arabic and Kurdish PROVERBS and applies them. With these PROVERBS we can see the rich cultures of the peoples and know what the experiences of those peoples had in common under the shadow of Islam and Islamic culture and the teachings of the Noble Qur’an and the noble hadiths of the Prophet, and these PROVERBS in meaning and emphasis are similar and all these PROVERBS have common meanings, but Different expressions, words and terms.

Proverb is one of the oldest types of cultural heritage and has a history older than poetry and calligraphy. PROVERBS act as the mirrors of the life of modem and past humans; therefore, they are considered authentic sources for studying the material and spiritual life. In order to provide a ground for proverb studies, first we have to take a close and detailed look at it. The aim of this article is to provide a scientific and precise classification of PROVERBS based on their language and expression, theme and content, rhythm and tone, aesthetics, prevalence and antiquity, volume, origin, root and the organization. This classification aims to pave the path for more precise study of the PROVERBS. At the beginning of the article, the value of each proverb is mentioned and a definition is provided, the components of which provide the basis for the classification. Then the existing classifications are cited and evaluated and at the end the writer's proposed classification is presented.

Local Arabic people of Khuzestan like all other languages, in dialect or local accent have features that an example of it adage that are common among people, each of them having a world of talent and ideas and euphemisms is the purpose of discharging and their equivalents in Persian language. Like the theme in Arabic and Persian PROVERBS, there are many similarities. The purpose of this researchis the collection and analysis of Khuzestan Arabic PROVERBS which because the boiling experimental can be valuable and the social studies and anthropology to help. The main focus of this research is based on Khuzestan Arabic proverb, also compare common PROVERBS in Arabic and Persian and equivalent to navigation in the Persian language. About the reviews and compared Khuzestan Arabic proverb with the Persian and their impact on each other considerable research has been done so far. in this research as possible so far, adage have gathered field and the next phase of the research done in the library and written sources have been used. Despite the rich treasure of popular culture, especially the adage, in this area, the basic work in this field has been don't and the books that have been published in Khuzestan Arabic adage, did not more than four or five books.

Since Persian PROVERBS have a wide range of aethetic aspects, researchers have considered PROVERBS as a literary genre. This article discusses three dimensions of Aesthetic:1. Weight and rhyme of Persian PROVERBS.2. Rhetorical dimensions in the field of meaning, expression and novel.3. Humorous Language and expression of PROVERBS.In order to show the quantity and quality of weight and rhyme in Persian PROVERBS, a sample of one thousand PROVERBS was selected from five important sources. The result of statistical analyses showed that 52% of PROVERBS are prose and other 48% are rhythmic (33% prosodic weight, 7% Non-prosodic and 8% with the internal music).Then after this review of statistical analysis, we analyzed each of these sectors and presented examples. Considering the fact that Persian PROVERBS in all aspects are close to the weight of folk poetry and by reviewing the comments of six folk poetry experts, PROVERBS have been described from this view point.Third section shows the role of audio elements and proportions and exquisite symmetries in making Persian PROVERBS melodic. At the end we'll point to the important elements of humor and its tips.

PROVERBS are part of the oral literature said and heard in each language and culture, but their subjects differ from society to society. They show the interests and disgusts of every society and in fact they are the reflection of the culture of each society, as well. Characteristics of PROVERBS include anonymous author, oral transmission from generation to generation, and unknown origin. Since the formation of a proverb has no logical or scientific base, whatever the members of a society distance themselves from traditional and irrational behavior towards rational manner, then the use of proverb is reduced and in approving or rejecting a case individuals use proverb less, as logical reasoning helps them more. Some of these PROVERBS has gender base. The aim of this article is to determine the amount of the use of gender PROVERBS among people in Tehran. The methodology is based on survey research method. Statistical population is people in Tehran and the measurement tool is researcher-made questionnaire. Gender PROVERBS were set among common PROVERBS and 71 people including men and women in Tehran had filled the questionnaires. One of the most important findings of this project is that the amount of the use of gender PROVERBS among men is 0. 93 and among women is 0. 74 in the 0-4 scale in this statistical population.

BACKGROUND AND OBJECTIVES: Rumi's Masnavi is one of the most important works of educational literature. The best manifestation of the transmission of moral teachings in this great work is manifested in the benefit of the arrangement of the likes of others. Sultan Valad, the son of Rumi, is the first writer to explain the spiritual Masnavi in his Masnavi and his works are influenced by the language and content of this great work. In this research, the PROVERBS used in the introduction of Sultan Valad, which have not been collected so far, have been selected and their position has been compared with the usage in Rumi's Masnavi. METHODOLOGY: The research method in this descriptive-analytical dissertation and research has been done as a textual research with library tools and by studying Masnavi, the first letter corrected by Jalaluddin Homayi (1997) and Rumi's Masnavi corrected by Nicholson (1987). FINDINGS: By examining the rhetorical layer of structure in Masnavi, PROVERBS can be seen that are the best tools for transmitting moral teachings. Due to the many functions of the likes of others, mental and sensory words have been used together to understand abstract matters. In the ideological layer, we see the reflection of Rumi's mystical educational ideas in Masnavi Valdnameh. In the syntactic layer, the use of the combination of Persian and Arabic syntactic structure in PROVERBS is remarkable. Sometimes there are differences in view and usage, as in these two Masnavi. Many valuable passages of Sultan Valad Masnavi have the same potential as others. CONCLUSION: Although Sultan Valad's thought and point of view is a continuation of Rumi's thoughts in Masnavi and Sultan Valad, like his father, constantly used other parables to explain his moral and mystical views, and in Sultan Valad's works there are many similarities with There is this great work, the position and quality of use of many PROVERBS in the birth certificate is different from the spiritual Masnavi.

PROVERBS is among the terms that researchers disagree on both defining and determining its examples, to the extent that some believe that it can never be defined. Due to these ambiguities, some have mixed it with other realms such as irony and allegorical metaphor. It seems that the researches in this field have not sought a systematic and well-founded framework for all kinds of parables. Researchers in linguistics and literature in the 20th century tried to extract general rules for both and present them under the title of "Grammar" considering the similarities of types and literary works, analyzing their structure, and defining different types in the form of a few simple forms. One of these forms is proverb the “grammar” of which can be obtained by analyzing its structure and extracting its components, and by putting them together. It seems that one of these basic components, which can be seen in different forms in PROVERBS, is opposition. In this research, while categorizing and criticizing the definitions of proverb, examining the types of oppositions in philosophy and semantics, about a thousand Persian and Chinese PROVERBS have been classified with a descriptive-analytical method. The result of the research shows that in every proverb we are dealing with some kind of opposition, but the frequency of opposition is different, so that types of connotational opposition and complementary opposition are the most frequent, and lexical opposition is placed in the next category, although we have PROVERBS that have several types of opposites. Also, in the current research, there was no example of the symmetrical opposition or gradable opposition.

Since PROVERBS are based on the life experiences of people, by studying them we can reconsider the social, cultural, and political structure of these ethnic groups. The political structure of Iran until constitutionalism is characterized by despotism, in which the king was on top of the pyramid of power and people were his slaves at the bottom. Despotic power, popularity of deterministic ideas, lack of intellectuality and philosophy in society, allegiance to the power relations, and lack of individualism are examples that during the history have formed PROVERBS and words that have damaged the foundation of any kind of intellectuality, social movement, and progress. PROVERBS as a representative of human thought and the most important role model for common people’s life have formed a considerable portion of Iranian’s language and culture. The purpose of this article is to analyze the background that has played a role in people’s yielding to despotism as is manifested in PROVERBS. It is concluded that despotism has cultural backgrounds rather than being the result of authority exercise and over the history has formed people’s language and thought.

Every nation and race throughout history and in its own land has certain resources which provide the means for its material, welfare and spiritual advancements. One of these spiritual resources which makes culture and civilization of that nation is the written texts encompassing various subjects particularly history which in its own right portrays a large part of the peoples’ lives in all the following aspects such as welfare, architecture, morality, politics, customs, individual and social character, ideas and temperaments, traditions, PROVERBS, and many others. Unfortunately in some countries such as Iran, many of such writings have been neglected and thus forgotten. In this article however the aim is to introduce, rewrite, and correct Tarikh al-vozara, one of the ancient historical manuscripts of our country. In addition the proverb section of this grand work is also studied.

Through research on contemporary PROVERBS in Arab countries, we discover significant similarities between them and Persian PROVERBS. Sometimes, the degree of similarity of PROVERBS from certain countries with Persian PROVERBS is higher than others, to the extent that a dissertation can be written on this topic. One of these countries is Syria, where an investigation into its PROVERBS reveals numerous commonalities with Persian PROVERBS. This article explores some of these shared PROVERBS.