جستارنامه ادبیات تطبیقی
پیاپی 17 (پاییز 1400)

Fiction is one of the most prominent areas in which social issues and problems are well represented. Narratives highlight the characteristics of each society in the context and action of their characters and, in addition to describing and depicting it in a complex way and criticizing it in literary forms and expressions. In some social periods, writers can not easily express their ideas due to the tyranny and oppression of society and fear of government punishment, so they resort to symbolic formats and allegory of one of these forms. ‌ are popular. In the field of fiction, in Iran and Iraq, writers such as Sadegh Chubak and Shirzad Hassan are both among the leading writers of style and influence in contemporary literature, and in this regard, have left lasting works. Considering that Sadegh Chubak and Shirzad Hassan have discussed the issues and problems of their society with similar views, the story of "Entry whose lot was dead" by Sadegh Chubak, with the story of "My father's fence and dogs" by Shirzad Hassan have been selected for review and comparison. In the present study, it is tried to understand the meaning of the second layer of the mentioned allegorical stories based on the descriptive-analytical method. The results of the study indicate that the attention of both authors is focused on the general public and the lower masses of society, and each in the guise of an allegorical story, social relations and the fate of human beings in Iranian and Iraqi society during dictatorships. Reza Shah and Saddam Hussein have narrated.

Stories, by reflecting the norms and values ​​of society, play an important role in reproducing gender identity and status. Criticism of literary texts from such a perspective helps to represent the position of women in society based on having different types of capital. The present study, with reference to library sources and a comparative approach as well as descriptive-analytical method, examines the stories of "Samanoopazan" and "Ganj" by Jalal Al-Ahmad with the stories of "Sargozasht-e-Koocheh" and "Shahri chon Behesht" by Simin Daneshvar Paid And has analyzed and interpreted the types of women's cultural capital in these stories according to the approach of Pierre Bourdieu's types of capital to answer the question of how the cultural assets of female characters are reflected in the stories of Al-Ahmad and Daneshvar? The findings of this study, referring to the meager cultural capital of women, represent the patriarchal atmosphere of Iranian society and show that women in these stories, out of ignorance and lack of cultural capital, step in any direction than men (even wicked and vulgar men). Do not move away and stay in the same humble position. These women are satisfied with their meager cultural capital and show no signs of self-fulfillment.

Intertextual links are one of the new approaches in the reading and critique of texts in the theory of genetic transmutation. According to this approach, no text is independent of other texts and each text is an intertext derived from previous texts that will be present in later texts. Gerard Genet, one of the theorists in the field of intertextual links, formulated his theory of transtextuality in five axes, one of which is the intertextuality axis. He has divided intertextuality into three types: intertextual connection, explicit-intentional, covert-intentional and implicit, and has also defined and limited the conceptual scope of each of these interpretations. Relying on a descriptive-analytical method, this study comparatively examines the intertextual aspects of genet with the theory of Islamic rhetoric in the treatise of Hadayegh Al-Anwar by Mohammad Sadegh Qomshami. Accordingly, the types of explicit-intentional, covert-intentional and implicit intertextuals and their comparative aspects in Islamic rhetoric, including proverbs, allusions, adaptations, allegories, allusions, guarantees, resolutions and contracts, are examined in this text. One of the objectives of this research is to study the use of previous texts based on the theory of genet and their adaptation to the theory of Islamic rhetoric. The result of the research indicates that the most common type of intertextuality is implicit intertextuality and in accordance with Islamic rhetoric, it is a kind of allusion. After that, hidden-intentional intertextuality has the highest frequency. Qomshami art in how to use the previous texts and use the intertextual element and create an original and innovative connection between the previous texts and the present text has artistically attracted and convinced the audience.

Dialogue is one of the most important tricks in the field of fiction and the author in the present research in a descriptive-analytical and library method, with the aim of explaining the speech of male and female characters in the story of Goshtasp's kingdom in Shahnameh based on the theory of speech action Philosophy of language and mind seeks to clarify the fact that the male and female characters of the story of the kingdom of Goshtasp, when speaking in terms of their position and the audience, what speech action and for what purpose? In John Searle's theory of speech action, speech is divided into five declarative, persuasive, emotional, obligatory and declarative actions, which according to the aspect of the verb used in speech and how to use alternatives, indicators, as well as direct and indirect application of action. The speaker's ability to influence the audience can be measured. According to this theory, news sentences are not only the main and meaningful sentences of the language and the value of truth and falsity of all sentences is not possible; Because Ferdowsi's purpose in expressing action sentences is to describe his action, not to describe a situation. The results of this study indicate that women in the story of Goshtasp, due to lack of power, use more persuasive speech actions and the expressive and emotional actions used are more in line with persuasion of the audience than In this way, they indirectly persuade others (especially men and husbands) to achieve their desires. Also, declarative and commitment actions that require the direct action of the individual are less used.

Surrealism is a school founded by Andre Burton and his associates in the early twentieth century after World War I, causing murder, chaos, destruction and absurdism. Looking at the school of Surrealism and Islamic-Iranian mysticism, we find that the surrealist aspects and aspects did not appear after the founding of this school, but had a history in the oldest religious and mythological texts and in Iranian mysticism, especially Sufi and especially mystical literature. , But with fundamental differences, has existed. In mystical texts, especially memoirs, anecdotes have a narrative, imaginative and mental format; In such a way that they present surprising and astonishing events in a realistic context. For this reason, these anecdotes, due to their subconscious and dreamy form, correspond to the principles and foundations of surrealism, and also the surrealists emphasize the liberation from reason to reach the highest point of existence with the aim of the mystical path of mystics in which all multiplicities are united. Become, mistakenly considered one; Therefore, in the present descriptive-analytical method, an attempt is made to briefly apply the various surrealist elements and components in Junaid Baghdadi's anecdotes with emphasis on Attar's memoirs, and at the end, a brief critique and analysis of surreal metamaterial thinking And Farangar's thinking in Iranian mysticism should be presented.

One of the important sub-branches of Ilm ul-ma'aani (Science of meanings) is the ‎study of secondary meanings in declarative and imperative sentences. Of course, ‎rhetorical sciences play an important role in the comprehension of the Holy Qur’an ‎and its wisdom. In this paper, by using a descriptive-analytical method, and by ‎studying the methods of the expression of secondary meanings in the Persian ‎language, we achieved two practical methods for the translation of these terms, and ‎in order to test them, we analyzed and criticized the translations of Tabari and ‎Saffarzadeh. Then, in order to grasp the precise meaning of the studied terms, we ‎used Qur’anic Commentaries and rhetorical books to compare the two translations ‎with four other translations so that we could judge them rightly, without any ‎mistake.‎ We are to present two methods for the translation of prohibitive terms of the ‎Qur’an which have secondary meanings, thus we can analyze the translation of the ‎Qur’an based on two translations of Tabari and Saffarzadeh. First method includes some verses that convey the secondary meaning of a verse to the Persian ‎reader: The readers have to grasp the secondary meaning of the verse by ‎themselves, and there is no need for equivalent, interpretive addition, and ‎explanation. And second method includes the verses that their Persian translation does not express the secondary ‎meaning of the prohibition and the translator must use an equivalent, ‎explanation, or interpretive addition to communicate the meaning.‎ Based on these methods, we tried to understand that in which cases and by what ‎methods, these translators of the Qur’an have translated the prohibitive verbs and ‎to what extent they have succeeded.‎

Undoubtedly, one of the greatest Persian classical poets who introduced mystical and intuitive themes into the Persian language is Sanai Ghaznavi. By referring to mystical concepts, he also included a large part of the theological and theological themes of his time in his poetry. The Mu'tazilites and the Ash'arites were among the important theological sects under which Sanai was in his poetry. One of the important works of Sanai, which is the manifestation of various theological influences in his womb, is his Masnavi Hadiqah al-Haqiqah. Hadiqah is a work that is influenced both by the theological foundations of the Mu'tazilites and by the theological foundations of the Ash'arite narration. For example, in the matter of seeing, it is close to the views of the Mu'tazilites, and in the matter of the occurrence and step of the divine word to the Ash'arites. Although Sanai scholars have considered him mainly Ash'arite, it is impossible to doubt Sanai's belief in the love of the Ahl al-Bayt (AS), monotheism and Imamate. Of course, it is quite natural that he is in favor of the Ash'arites in many matters. Because he lived in a time when the light of rationalism was fading in the Islamic world and the Ash'arites were the undisputed rulers of the theological world. Therefore, most of the present research focuses on the impact of theological topics such as faith and monotheism, the occurrence and step of the divine word, divine vision, Imamate, evil, good and ugliness of affairs, in the hadigah.

One of the most important literary works of mystics seen in dhikr and literary meetins is Allah's love which absorbs any listener's heart with attractive songs and appears in morality in Allah our and pantheism.Two Arab and kurd poets Ibn al-Faridh (Soltan al-Asheqin) and Molaye Jaziri (Sotan al- Moshtaqin) were the superlatives of their centuries in love contents meanwhile their names in mysticism comes along Sheikh-e- Eshraq Suhrawadi, Ibn-e -Arabi, Sadr-al-Din Qoonawi, Mowlawi Balkhi and Mowlana Khaled Sharazuri and their verses and processes have been taught in Sufi circles. These two mystic poet's verses are brimful of theoretical mysticism concepts and expressions like unity, mortality, eternity, ecstasy fargh, poverty, Love, passion and tens of other expressions which have been expanded and developed with ballades and sonnets in allegory and poetic interpretations with a specific ability. These two mystic poets have so many similarities and believe that mortality ends with pantheism and seek pantheism in the mortality in Allah. They assume that in order to get to the unity, the mystic separates from his/her corporality, blends in his/her beloved so that nothing remains from him/her. Passing this step, the mystic finds his/her eternal beloved in a lovely unity.