نشریه تفسیر و تحلیل متون زبان و ادبیات فارسی (دهخدا)
پیاپی 52 (تابستان 1401)

The Safavid government could establish an independent identity by formalizing the Shia religion and creating favorable social and cultural conditions in its territory. This identity played a significant role in the spread of Shiism and Shia religious rituals. The Safavid kings maintained the appearance of religion and performed religious ceremonies and rituals in order to legitimize their rule. Likewise, the people followed these rituals. During this period, the Shiites had the opportunity to hold Shia religious rituals freely and away from the opposition. These beliefs and rituals are well reflected in the poems of Saeb, the greatest poet of the Safavid era.  Influenced by the Shia rituals and beliefs of his time, Saeb has devoted many verses to the subject of Shia religious rituals in the form of transition and reinforcement. In this research, which is written in a descriptive-analytical method, the reflection of several types of Shia religious rituals in the Safavid era in Saeb's poetry will be studied. Also, the reflection of Shia religious rituals divides into two groups of transitional rituals and reinforcement rituals according to the classification of religious rituals in cultural anthropology. The research findings show that the reflection of these religious rituals in Saeb's poetry is based on Shia teachings and beliefs influenced by Safavid religious policies and the social conditions of the people.

One of the important ways to understand the meaning of a literary work is to understand its social, political and historical attitudes. Accordingly, the recognition of the theories of other fields of human sciences is important. The oriental tyrant theory of Wittfogel's and Marx's views on the concept of class in society are among the approaches that help us understand how social classes are formed. The oriental tyrant theory shows how tyrant governing the oriental, hydraulic empire-based societies, causes the formation of the classes of society. In Marxism, Marxian class theory explains the impact of private ownership and ultimately capitalism on the formation of classes in society. In this way, it is possible to study communities in literary works. Bahram Beyzai is an Iranian playwright that social classes and conflicts are well represented in his works; accordingly, in order to understand his works, the class attitudes in his works must be known. In this study, based on the Wittfogel's and Marx's class views, his plays, including Arash, Azhdahak, Karname-ye Bandar Bidakhsh, Soltan-Mar [The King Snake], Chahar sandoogh [four boxes] and Dar Hozour-e Bad [in the presence of wind], are classically examined. To this end, while using the qualitative analysis method, we will examine his works by relying on library and documentary-based studies and using the classical theories of Wittfogel and Marx. The results show that plays Arash, Azhdahak and Karname-ye Bandar Bidakhsh are associated with Whittfogel's class attitudes; while plays Chahar sandoogh [four boxes] and Dar Hozour-e Bad [in the presence of wind] are related to Marx's class approach. The play of Soltan-Mar [The King Snake] follow an intermediate class approach, which can be read by both Marx's and Wittfogel's approach.

"Manno Salva Masnavi" or "Sokhane Aali" is a moral, mystical, martingale and social book of poems that is one of "Nemat Khan Aali Shirazi" 's books. He  was an Iranian  poet and medical doctor who was living at 11th and 12th century AH. “Aali” was living in India and he was a worthy person in "Orang Zib" and the king "Bahador" 's palace. He went to Orang Zib’s palace as a doctor and started writing and rhyming and gloried as “Nemat Khan”, “Mogharab Khan” and “Daneshmand Khan” by Orang Zib and King Bahador. Manno Salva Masnavi is a collection of mystical, moral and social stories. "Aali" has written some medical contents in this book, such as the names of diseases, the patients' symptoms, the ways of treatments, drugs, medicinal plants and ethics in medicine. Some of these subjects have been ignored until now. At the end of this project, the results indicates that, at first “Awli” was one of the proficient doctor of court despite he was introduced as a poet in the biographies. He was trying to introduce the illnesses, drugs and pharmaceutical plants with explanation of medical subjects in his stories. Second, his manner in advising, general medicine training and medical morality is considerable. Third, this mathnawi can be used in the traditional medicine researches and iran and india scientific relationships. In this article I used library method and analyzed this subject with other related books.

There is a growing tendency in psychology towards the study of wisdom. All the scientific models of wisdom so far developed for the notion of wisdom agree on the fact that wise people are characterized by certain cognitive features which are governed by an intellectual equilibrium. If this equilibrium is disturbed, unwise behavior will result. Despite the fact that the notion of wisdom is well-known in all cultures, albeit variously conceived, we still observe many people who adopt unwise attitudes to different political, social, and psychological issues and harm both themselves and their society. Unfortunately, human history has seen many imprudent leaders and states who have proved incapable of governing their nations. The present study seeks to investigate the character of Sultan Masood Ghaznavi as represented in Tarikh-e Beihaghi [Beihaghi’s History] based on Ardelt’s three-dimensional model of wisdom (3D-WS). The research method is qualitative and the population consists of the characters of Tarikh-e Beihaghi, from which Sultan Masood was selected through purposeful sampling.

One of the ways in which myths continue their life is that they are transformed into stories and tales, especially folk tales; Bakhtiarnameh is one of the stories that reflect past mythological ideas and ritual customs. In this article, the mythical and symbolic concepts of the tenth chapter of a book, entitled "Shah Hijaz and Human failure in the face of fate", is examined. The authors hypothesized that in depth construction of this story, they could trace the mythical and symbolic concepts, including acquaintance, isolated in a symbolic place, death and rebirth, hard tests, torture, guidance, mountains, wells, lions, sacred numbers and so on. In addition, the fate of Shah Hejaz's son connects him with the rejected children. We can say that predicting killing his father, being rejected, upbringing by Ayyārs, and finally fighting with his father and getting his king's throne are completely related to the fate of these children.

Liberalism, often referred to as the ideology of modern times, is one of the concepts that has influenced the social and political developments in Iran since the constitutional era, and we are witnessing its widespread emergence in literature. Discourse analysis is also a type of interdisciplinary study that analyzes words and leads to in-depth reading of literary works. Based on the theory of analysis of the discourse of Laclau and Mouffe, this research tries to show the details of liberal concepts in order to identify them in the contemporary period based on the poem "Ali told his mother one day" by Forough Farrokhzad. According to this theory, the main goal of the liberal discourse is to compete with the prevailing discourse to establish freedom and independence as the central signifier of this discourse, and also seeks to identify itself by articulating the floating implications of tradition-breaking and the struggle for freedom. This discourse finds its political subject by mythologizing the militant human being, who is the same fish and Ali who is the child within Forough Farrokhzad, and challenges the hegemony of the ruling discourse in order to establish its order in the ruling society. The method of this research is descriptive-analytical and the research data has been studied using content analysis method and library and document research method.

The novel called autumn is the last season of the year, written by Nasim Marashi, includes some stories about the life of three girls. We have analyzed the structure of the narration of the novel. The novel includes two parts, titled “summer” and “autumn” that each of these two parts have three chapters, and each chapter is narrated from the viewpoint of one of the three main characters. The main plan of the novel, is based on the alternative narration by each of these three characters that has relationship with the other character. The predominant story of each of them is based on their own specific situation. All of three women have two types of narration. The method of their narration is similar. They use alternative method. The main content and thought of the novel is the statement of relativity. We have analyzed the method of narration, dichotomy, and conflicts of the novel, naming of the book and characters and the method of partitioning of the novel based on relativity. We have addressed the relativity of the method and different skills of the author, according to the thought and content of the novel, based on structural knowledge. The existence and presence of man is important for all three women, but the kind and amount of this importance is different in each case. The multilateral narration of the novel wants to represent the common problems of the young generation, especially 1360’s youth, in different areas and situations. The research data have collected by analytical by library approach and have processed by analytical and descriptive methods.

Proverbs represent the cultural wealth of nations. Many proverbs are forgotten and lost during the time and we are never aware of their roots and their formation. This paper addresses a forgotten proverb used in a Haft Peykar couplet. The expression “The old woman is a wolf” is an expression probably considered as a proverb in Nizami age. This proverb seems to be welcomed in Persian literature from Turkish, Kurdish or Azeri. This study takes a descriptive, qualitative approach to examine the mythological and folkloric effects of this proverb. Comparing an old woman with a wolf is not new in Persian literature. They both represent death and world in culture, and world folklore and they signify snow, witchcraft, sexual drive ad moon. In this paper we have analyzed some overlapping points between old woman and wolf. In literature, wolf is the symbol of trickery and fraud. It seems that the main motivation behind taking an old woman for a wolf is their wide-range wisdom, experience and cunningness. Due to their command on the matrimonial secrets, old women have played significant roles in social relations of the past and they could connect men and women who wanted relationship.

Fictional allegory in literary terminology refers to an extended narrative that has multiple layers of other esoteric meanings behind the apparent meaning, that Each of these layers of meaning needs to be discovered, studied and recognized. Anything that is considered the center of gravity in this way of decoding and plays a major role in discovering and interpreting the mysteries and hidden images in the anecdotes is the analysis of one of the important elements of storytelling, namely the characterization in these anecdotes. The use of symbolic confrontational characters is one of the important types of these characters that play a significant role in the allegorical anecdotes of Persian literature to induce secondary meanings that arise in the context of cultural, religious, social, historical, etc. Investigating and analyzing the symbolic role of confrontational allegorical characters in the form of three types of single, double and triple confrontation and discovering the hidden relationships of these characters with other narrative elements and matching them throughout the story with the main theme of the story can lead to the discovery of secondary meanings. And new anecdotes for the audience. The results of this division show the special functions of this type of contrast for specific topics that the authors have assigned each of these contrasts to specific topics related to that contrast. This article tries to analyze the confrontational characters in mystical and theological allegories with a (descriptive-analytical) method.

Dignity is one of the key concepts in Islamic mysticism and a genuine advocate for the recognition of the Sufi mysticism of the bad Sufi. Khaje Abdullah Ansari, in the Tabaghat al Sofie, mentions the names of many Sufis and explains their behavior, behavior and thought. To accomplish this goal, he has described many miracles and described the quality of the elders' submission to epistemological and cognitive principles. In this research, based on the descriptive-analytical method and citing library resources, the duplicates mentioned in the above work are categorized and why they are frequented. Examination of Ansari's views shows that dignities have manifested in the mystic's lifetime and after his death. The wonders of life are: the knowledge of the unseen; the reading mind; the seizure of the forces and elements of nature; The dignities revealed after death were less frequent. These dignities include: speaking in the dream and dream; the role of closing the verse and mentioning the body of the deceased; The primary purpose of Sufis is to use these dignities, to discipline disciples, and to encourage them to follow the path of conduct. In this work, contrary to the tradition of popular mystical writing, there is no indication of the transcendent function of dignity to humiliate and suppress enemies and deniers, which can be attributed to the attitude of the author and his hopeful and romantic tendencies in the field of mysticism.

Qazvin has been a city of dignitaries throughout post-Islamic history. Until the time of the Timurid and Ilkhans, this city and its subordinate areas were a refuge for political fugitives and religious defendants. The geographical location of the city caused it to be noticed by Shah Ismail (Ismail I) and Shah Tahmasb (Tahmasb I) from the beginning of the Safavid rule. Shah Tahmasb chose it as his capital for various reasons. Given that the cultural-economic dimension of any city is subject to its political centrality, so the concentration of government and political power in Qazvin was very influential on the conditions of this city. After the transfer of the capital to Isfahan, the economic capability of the city declined. But it still retained its political and cultural role. However, due to the presence of religious scholars, poets, writers and officials of Qazvin, it played a key role in cultural-political and economic relations with foreign countries, especially the subcontinent, and also attracted dignitaries from other cities. At the same time, factors such as the formalization of Shiism religion, religious pressure (prejudice) and political power of this region, have been the most important reasons and the basis of cultural-political relations between Iran and foreign governments, especially the subcontinent in this era. Also, due to the spirit of religious tolerance of the Indian court towards the immigrants, each of them became an intellectual and cultural circle between Iran and the Land of India. On the other hand, the close relations and interactions between the lands of Iran and India throughout history are another proof of this claim; especially since the Persian language and literature during the time of the Timurid and Mongol of Iran and India had such a movement and authority that all reports and correspondence of the Indian government had to be written in Persian alongside the native language of India and Indian poets of the Timurid era in India were often bilingual. This encouraged the natives of the subcontinent to learn Persian, and according to historical evidence, Persian words in most of these places became synonymous with the native Indian words.

In this article, for the first time we have studied "Focus" and its various types as one of the most important and most frequently used stylistic features in Nasir al-Din Shah Qajar's diaries with a linguistic, literary and stylistic approach, along with a descriptive - analytical - statistical method. For this purpose, first we have shown the most important methods of "Focus" in speech in the form of a diagram, divided in two parts: Morphology and Syntax, by using the most important opinions of researchers and our personal efforts as well; Then we have examined the most important methods of "Focus" in these notes. By analyzing the obtained data, we have shown a new aspect of Nasir al-Din Shah's personality; Finnaly by selecting random examples from the original copy and confronting the corrections made from these works, we have shown that the misreadings, misunderstandings and unexplained eliminations made by the editors in these corrections, have made them unreliable and invalid for literary and linguistic research..

In the dark seventh and eighth centuries AH, which was the period of domination of the Tatar bloodthirsty and the governance of the unworthy cruel rulers over the cultural Iran, critical poems emerged in ways deeper than the protesting literature in the sixth century. In this period, Saadi and Saif Farghani were two liberals who each addressed the issues of the disintegrated society of that time. Since the arbitrariness of anti-people governments had captured the pen and speech in the labyrinth of tyranny, these poets inevitably turned to cryptic novelties, especially equivoque , to criticize the turbulent situation of the time. Based on a descriptive-analytical and comparative method, this study aims to investigate and compare the function of equivoque in raising political and social issues in the Ghazal of the mentioned poets in order to firstly explain the impact of Genghis Khan invasion and Mongol rule in this period on the common theme in their Ghazal and secondly, the most equivoques of the Ghazal of the mentioned poets is known by their political and social functions and their similarities and differences, as well. The final result of this research shows that the application of "Equivoque " method in raising political and social issues in Saadi's Ghazal is more frequent than Saif’s. Most of the equivoques criticisms of these two poets are directed at those in power. Among the types of equivoque , abstract equivoque and equivoque of proportion are more prominent in Saadi's Ghazal and equivoque of proportion and contradiction in Saif's Ghazal, respectively.

Contemporary Iranian fiction manifests itself in the southwestern part of the country, Khuzestan, in a distinct way. Writers of this region are distinguished from others in terms of style on the strength of a cultural diversity and special geography and some scholars term this style ‘Khuzestan School’. From among new-generation story writers of Khuzestan, Nasim Marashi, the author of the “Haras” novel, can be cited. Having been well versed in indigenous elements of southwestern Iran, she tells her story. This paper studies regional literature’s criteria such as dialect, clothing, food, climate, customs and beliefs in Haras novel adopting an analytical-descriptive method. Results reveal that realism, geography, and regional identity account for Marashi’s success in telling the history of part of a territory which recalls the second-long war of the twentieth century in its memories. Accordingly, she has managed to add “writing about war” to the three types of southern regional literature (writing about sea, writing about an industrial area, and writing about a rural environment).

One of the most important and crucial principles in storytelling; This is how the author enters the story. Where the first logical encounter with the work begins and the audience's perceptual and emotional curves coincide in the shortest time. Choosing the right starting point or happy beginning of a story has a long history in fiction But despite its tremendous impact on the story, its constituent elements and the reader's gaze and attention; It is not very popular and in most cases is not even considered as one of the main and important elements of the story. The sensitivity of the subject is that the reader must be influenced by the story and its general atmosphere in the opening sentences, communicate with the story and feel emotion in himself, otherwise he will not read the rest of the story. "Amirkhani" is one of the most successful writers in recent years who uses special techniques and new methods; It has attracted the attention of countless audiences. current study; The "beginning" of the story, its opening sentences and the general structure of the "beginning" in five works by Reza Amirkhani will be examined by descriptive-analytical method. The result of this research shows that the beginning of the story in Amirkhani's novels, as a definite necessity, has been able to act like a hook by inducing logical credibility and trap the reader until the end of the story.While the regular and logical connection of the beginning of the story with other elements and the general process of the narrative has created a beautiful tension for reading, it has prevented the failure of the story.

Samak Ayar written by Faramarz Ibn Khodadad is the oldest work in the field of Persian fiction. Although this long folk tale has its drawbacks in terms of the art of storytelling, it is very fascinating and entertaining. Samak is full of signs of social life; But one of the most frequent discourses is love. The story begins with the love of the prince of Aleppo, Khurshid Shah, to Mehpari, the daughter of Faghfor China, and almost all of its events revolve around this love. The subject of this article is to study and analyze the methods and techniques of describing love, lover and lover in this story. The authors of the article want to reflect on the author's perception of love and its tenderness and find out which rhetorical tools he used to reveal the characteristics of love and the lover and the scenes of meeting and merging lovers.The data of this research were obtained by library method and after categorization, were analyzed and described using qualitative method. The results of the research show that in Samak Ayar, love is basically "physical", "aristocratic" and "patriarchal" and is the center of the circle of good and bad actions of the characters in the story. This love is so powerful that it can draw the lover to China in search of the beloved and to reach the carpenter from Aleppo. The author's rhetorical tools to visualize these situations have been similes, metaphors, ironies, and especially artistic descriptions.

The present article examines the methods of classifying the types of genitive cases in Persian grammar and the previous theories about naming the types of these cases and the methods of classifying them in grammar books or linguistic resources. Cognition is challenging. The importance of this research is in opening the discussion of the necessity of applicability classification. The most important theoretical discussion of this article is to challenge the incorrect comparisons of types of genitive cases in Persian with Arabic or European languages. The main questions of the article are what are the shortcomings in the classification of genitive cases in previous sources and how can rules be made that make it possible to identify types of genitive cases without exceptions (or with minimal exceptions). This article is the result of extensive research on the subject of genitive and possessive cases and by descriptive-analytical method and citing library sources (from the 11th century AH to the present), it is concluded that many classifications Late in the subject of these cases, they have no practical aspect and cannot be included in their similar additions. And the classification of genitive cases according to semantic relations, facilitates the possibility of achieving the meaning of the word in contemporary language as well as in literary speech, and helps to analyze and understand literary or non-literary speech, and therefore it can be accepted as an effective and useful classification in the types of genitive cases.

The critique of the archetype of literary texts is a valuable critique from an anthropological and epistemological point of view because it shows the depth of the poet or writer's thought. Nezami, the great Iranian poet, is one of the few storytellers who reflects on the psychological characteristics of the characters in his story and explains their stagnation and dynamism in connection with "Anima and Animos". In this article, the main characters of the two stories, Khosrow and Shirin and Lily and Majnoon, using Jung's archetypal theory, which is part of his theory of individuality, to examine the influence of men's feminine nature and women's masculine nature on their psyche has been. The relevant information is obtained using the library method and then described using the analytical method. These two stories show that Nezami, without being aware of Jung's theories, simultaneously emphasized the role of women in transforming men's personalities. This study shows that the women of the story, Shirin and Lily, of course, with the significant differences that can be seen in them, have been able to transform their men in such a way that at the end of the story, they become different human beings than at the beginning, have been become.

In the period of the Islamic Revolution, committed and committed poets to defend the values of the revolution and promote revolutionary ideas have expressed the facts and criticized the problems and issues of social, political, cultural, religious, moral, economic, etc. of their time, which These poems have been called "protest poems". Protest poetry as a nascent literary movement, a kind of social poetry and originates from the foundations of sustainability poetry. Among the poets; Tahereh Saffarzadeh, Simin Behbahani, Sepideh Kashani and Fatemeh Rakaei are among the women critical poets; This research tries to study the themes, methods of expression, tone and format of protest in the poems of famous poets after the Islamic Revolution in various fields (political, social, religious, moral, economic, cultural, etc.) and the common denominator and Examine the differences between their poems in this regard.This research has been done in a descriptive-analytical, statistical manner using library studies.Poets have a realistic and at the same time cross-border attitude in criticizing the problems of the country or human society; As their protest poems are a reflection of the socio-political conditions of society and time, and such poems in addition to the active presence of women poets in the political and literary arenas of society is a confirmation of the sociological theory of literature that always affects art from social and political contexts. Ultimately, the purposeof protest poetry is to preserve Islamic values, reform society, and combat injustice.The highest frequency of reflection of protest themes in Tahereh Saffarzadeh's poems and the lowest frequency is related to Sepideh Kashani, which has been composed in the form of Sepid, Nimai, Ghazal, Rubaei, etc. in political and social fields, respectively. These protests are global (foreign) and sometimes domestic, where the first type of protests revolves around protests against the policies of world powers, and domestic protests are related to injustices in society.

The present article is an attempt to find an ancient paradigm in the Court of Saadatnameh of Astarabadi and Saghinameh Tarshizi. Archaeologists are a treasure trove of collective psyche and thought that emerges, regardless of tradition, wherever and whenever, and because of the abundance of human experience, the number of archetypes cannot be determined. Since archetypes express certain psychological states of human beings, their specific psychological and worldview features of poets can be achieved by interpreting them in poems. Examples of Jungian personality models include the model mother, Anima-Animus, Shadow, Persona, and herself. Jung considers these concepts to be inherited structural components of the human psyche. Moving from me to myself requires the development of different layers of the subconscious that we will address in this article. Saghi's letter of emergence of Tarshizi and Saadatnameh of Nizamuddin Astarabadi are among the works that have not been sufficiently researched and many of their ammunition have been hidden. Therefore, by extracting the ancient pattern of examples in these two works, we can help to interpret the verses. This article has been evaluated with the aim of comparative study of proverbs in two poetry collections; and it aims to answer the questions raised. Did Astarabadi and Tarshizi use all the ancient concepts of parables in the works in question? And which of the concepts of exemplary forms (Persona, anima, animus, shadow, self, material mother) has the highest and lowest frequency in Astarabadi and Tarshizi poems? After extracting the archetype of exemplary forms in both courts, it was concluded that both poets used all the concepts of archetype in their work. Shadow and Anima have the highest frequency in Saadatnameh and Saqinameh, and Animos has the lowest frequency in both works. The proposed result is expressed in a library-analytical-descriptive manner.