پژوهشنامه فرهنگ و ادبیات آیینی
پیاپی 2 (پاییز و زمستان 1401)

Shahednameh or Bagh-e Ferdows is the epic poem collection of Ahmad Ibn Rostam Elhami Kermanshahi (d. 1325 AH) on the Karbala incident, which, according to Elhami himself and the judgment of others, is characterized by “Persianism,” “maturity,” and “comprehensiveness;” these characteristics, however, are not visible in the existing corrections of this book. Examining Omid Islam Panah’s correction in 2000 and that of Ali Insani in 2002, this article concludes that, despite all their praiseworthy precision and great concern, the final text of Bagh-e Ferdows has not been published in either of these two corrections. This is while Elhami, according to the testimony of his contemporary poet, Mirza Mohammad Baqer Khosravi, had reviewed Bagh-e Ferdows after finishing its composition and even publishing some selected copies of it. Therefore, it should be said that the validity of the first version of this poem in the correction of Islam Panah has caused frequent and inappropriate additions in the text, especially the section "Additions to the story of Hazrat Abbas"; Also, the correction of Insani has not provided a reliable and comprehensive text due to the changes he specified and did not specify.

James Frazer has introduced a theory called Sympathetic Magic to categorize types of magic that encompasses many types of magical rituals. According to theory of Frazer, sympathetic magical rituals which are based on the association meanings and imagination, are divided into two categories homoeopathy and contagion. In the type of Homoeopathic Magic, it is believed that the similar absorbs and produces the similar. Also, contagious magic relies on the principle that a thing can be affected by a part of it. There are rituals among the Lak ethnicity that based on sympathetic magic. In this research, many of these rituals were studied by descriptive-analytical and oral interview methods, so that the fields and basis of rituals in those cases can be examined and determined. So, results were obtained like this: Magic is not good phenomenon among the Lak people; Unless it correctly solves someone's problem. The rituals based on homoeopathic magics among this people include Denoru, Howās, Planting greens, fortune-telling, Alafe and some healing rituals. Also the rituals based on contagious magic include personal items, umbilical cords, baby teeth, hair and nails, magic cures, Avalghara, and to some extent alafe. This type of magic rituals is based on human contact. Of course, these beliefs are not only related to the Lak people and there are similar beliefs in other Iranian tribes.

The Islamic Revolution of Iran has a profound impact on all social, political, economic and cultural domains, especially literature. The literature of the Islamic Revolution was more than ever influenced by Islamic teachings, especially by Shiite religious models. The epic dimension of the great event of Ashura, which is considered to be the most important and fundamental dimension, is unfortunately rarely reflected in the history of ritual and Ashura poetry and the epic approach, which was considered a missing link in the history of Ashura poetry in Persian literature, was revived suddenly after the Islamic Revolution, and the messages of Ashura in the Ashura poetry of the Revolution fell in the focus of attention of poets and became a basic and widely used approach. Most of the poets of the Revolution use epic themes extensively and with high frequency in their poems. The epic approach in the ritual and Ashurapoetry of the Revolution has unique features and characteristics such as the victory of blood over the sword, non-peacefulness against the oppressors, the continuation of Ashura, the epic view of death and the preference of honorable death over living with humiliation and welcoming the Red Death and so on. This article has been written in a descriptive-analytical manner with references to the famous poets of the Islamic Revolution. Due to the wide reflection of Ashura and ritual poetry in Persian language and literature, the literary community extremely needs more serious.

The commentary of Sheikh Abu al-Futuh Razi is one of the oldest Quranic Shiite interpretations in Persian. The deep acquaintance of the author with Arabic and Persian languages combined with his carefulness in the selection of Persian equivalents has made this book, in addition to his religious value, a special credible literary. It has been copied, corrected, and printed since its creation. This book has been transcripted, edited, and published several times since its written. In this article, the scrutiny of a word in the Abu al-Futuh Razi’s Tafsir, Verses 27 to 31of Surah Al-Ma'idah and will be discussed around it. In order to study the term in this article, four versions of the manuscript and four printed versions of Sheikh Abu al-Futuh Razi's commentary were first compared and countered. In the following, the word is researched from other Persian and Arabic sources related to the subject. The result of this study indicates that the correct word used by Sheikh Abu al-Futuh Razi was Tēh in Persian. The method of research is analytical comparative through library documents, internet and interview.

AbstractIf a year passes in South Khorasan and it does not rain, people in some areas turn to prayers in mosques to ask for rain, then fast for three days, cook broth and make vows to give to the poor. If it does not rain again, some people, young and old, men and women, in the open air, pray for the rain and for God's mercy to come down. If the drought continues, a number of children and adolescents will gather and, in addition to the prayers of the people, perform the ritual of " Talugardani " to show the need and helplessness of the people and their demands to God. What can be deduced from the general study of the rituals of "Talugardani" is that people in times of distress bring their children to beg for rain, to be the present language of mountains and plains and deserts and cattle, which are thirsty, so that their prayers may be answered. On the other hand, it has been believed that the evildoers prevented the rain from falling with magic and sorcery through sin and evil deeds. Therefore, they have tried to invalidate those spells by performing certain actions. The author intends to examine and describe the various narratives of "Talugardani" that has obtained through field methods, by describing and analyzing them.

Taziyeh is formed from a set of mythical mirrors and religious beliefs.The long-standing connection of poetry, music and drama in this ritual has led to the growth and development of each.Taziyeh is a ritual that can not be done without an introduction and context.Among the preliminaries of the taziyeh, we can mention the Pishkhani which is an entrance for the spectators and listeners to enter the text of the main event.In the present study, which was conducted by documentary and survey methods, the counters of similitude readings in Sarkhong village in South Khorasan, which is one of the oldest similitude centers in the province, have been briefly reviewed and introduced.The importance of the present research is that some of the prefaces introduced in any of the recent written sources are not stated and in a way give more credibility to the originality of the research work. According to the evidence, the existing taziyeh is related to the Qajar period, and the similitude reading ceremony in this village has been performed continuously from this period until today, with all its introductions and endings.

In this article with a descriptive and analytical method have been examined and by comparing the similarities of the story of sending someone to India to find a tree that drives away death and old age with Vispōbish tree and The actions of Simorgh in the national epic, examples of the connection of Mowlavi's thought with mythological intellectual contexts have been shown. What was obtained from this study is that although the story of sending someone to India to find a special and healing plant or tree was told before Masnavi in other works, especially Shahnameh, Kelileh and Demneh, the characteristics that Mowlavi described for the tree The healer recounts the nature and abilities of wisdom, it is reminiscent of the story and character of Simorgh, which is located on top of a tree in the Farakhkard Sea. Just as that particular tree in the myth is a healer of pain and warding off death, the tree that is spoken of in Mowlavi's speech is a warding off of lack of knowledge and ignorance, which are another form of death. Just as the king's envoy goes to India to find a tree, the mythical tree is also in India. In Mowlavi's speech, the Mohit Sea can be a reflection of the mythical Farakhkard Sea, and in addition, Mowlavi has also given characteristics of the mythical Simorgh to Gebraiel in his mystical speech.

Mohammad Sohrabi is one of the contemporary ritual poets with the poetical name "Meaning". Looking at the six books of poetry published by him, it seems that he has a special interest in the Indian style and following Saeb and Bedil. Deviation from soft as an important element, just as it caused the distinction of Indian style poetry from the poems of previous periods, has caused the renewal of Mohammad Sohrabi's ritual poetry compared to the ritual poetry of his predecessors. In the Indian style, some components of defamiliarization can be traced and followed. In the present study, we have tried to answer the question that considering the stylistic features of Indian poetry, especially Saeb and Bedil poems, which of its features and components has Mohammad Sohrabi used in creating defamiliarization in the creation of her poetry? To this aim, with the analytical-descriptive method and based on the evidence and documents obtained, we have shown that Sohrabi, by creating special combinations such as Saeb and Bedil, has both made his poetic images more imaginative, and he has used this linguistic capacity in the service of content.The existence of rhetorical sentences in Sohrabi's poetry indicates another language that has caused the word in practice to be two independent expressions, in the service of a single motif. Sohrabi's taste is not only in the service of properties, and by using slang terms and common beliefs among the public, he has been able to provide a field for public familiarity with his poetry.

The epic poem Sahebqeran-nama has only one manuscript of the work No.279 in the National Library of France and is a description of the story of a hero named Hamza, who has doubts about its attribution to historical figures. Sahebqeran-nama is the only Hamza-nama of Persian poetry and So far, no independent research has been done on this book, and in the book Epic in Iran (Zabihullah Safa), only a brief reference has been made to it. There is no mention of this book or its author in historical and literary sources. This research tries to determine the approximate date of the composition, the identity of the poet, his place of residence and his government by researching the text. Although the poetry and literary structure of the poem lack the characteristics of a genuine Persian poem, but this book contains many historical and literary points and in it one can look for evidence of rare Persian words and phrases. The poet is a pioneer in creating new words and phrases and this work is very important for recognizing the different quality of Persian language in India.

Ayn al-Quzat Hamedani is one of the famous Iranian mystics of the late fifth and early sixth centuries AH. He in early youth studied theological books to find out the truth and the basis of his beliefs, but he involved a kind of intellectual revolution, and then he became interested in mysticism. It is understood from his works that he was acquainted with books of religions other than Islam. Due to his inquisitive mind and his place of residence, which was generally in west of Iran, it is possible that he was acquainted with the beliefs of the Ahl-e Haqq and was influenced by their thoughts. In this article, in order to prove or disprove this possibility, the ideas of Ayn al-Quzat and Ahl-e Haqq (in important topics such as: resurrection, Satan's disobedience, primary fault, unity, penetration, predestination and free will and creation of the world) are comparatively studied.Keywords: Ayn al-Quzat, Ahl-e Haqq, intellectual revolution, Theological beliefs, Sufism

This article reviews the function of women's religious places and the performance of Bushehr women based on the religious beliefs of the people of the region and the influence of its non-indigenous subcultures.By asking these questions, were the Bushehr women of the period under study considered women confined to the home, or did they have the independence of action and social action? How can the mourning ceremony of Bushehr women and its effect on the religious practices of the region be identified and explained? The research method is descriptive-analytical with an emphasis on using field research and oral interviews. Library data will also be used.The result of the research is that the women of Bushehr directly performed taziyeh, Roza, and mourning and had an approach based on Shiite beliefs, local rituals, and indigenous beliefs about Muharram events.A unique example among the Shiites of Iran and the world where cohesion, cooperation, and practical participation among all the components of mourning, even interaction with non-Shiite religious minorities can be seen. The presence of women, regardless of gender, in the performance of religious taziyehs by women is another novel and important point that should be noted that it can not be seen anywhere else in the Shiite geography.At the same time, despite the competitive disputes between the neighborhoods of Bushehr over the more glorious ceremony, only among the Ashura mourning rites of the women of this city, there is no report of hostility and conflict

The fertility rite is one of the most common rites that existed in most ancient civilizations. Today, manifestations of fertility rites and footprints of fairy and Anahita as gods and symbols of fertility can still be seen in many local and indigenous ceremonies, songs and plays in different parts of Iran. Writers In this research introduced and traced the myths of fertility components and rituals in the mausoleum of the fairies (South Khorasan) and its relationship with Anahita, the fertility goddess of ancient Iran. The rites of the Mazar-e-Pariyan of South Khorasan include sacrifice and offering gifts, spreading the votive table, overnight stay in the tomb, dancing and rejoicing, special lettering, etc. The roots of these rites were also studied in this research and the researcher It turned out that the rites of this Mazar are derived from the worship of Anahita, the fertility goddess of ancient Iran. Of course, the fairy who was the goddess of birth and fertility in ancient Iran, with the advent of Zoroastrianism, was hated because of some of her deeds and was among the devils. Continuing its evolution in the Islamic period, due to some similarities with the jinn, and some popular beliefs about the jinn, led to fairy tales and, consequently, to the fertility mirrors of the fairy tombs of South Khorasan.