پژوهشنامه متون ادبی دوره عراقی
سال سوم شماره 3 (پاییز 1401)

Iqbal-Nameh is the last Couplet-poem of Nizami Ganjavi that part of whose Prologue contains the praise of the king. Norman Fairclough, an English linguist, is one of the founders of critical discourse analysis. Fairclough has proposed a three-dimensional model for analyzing texts: description, interpretation, and explanation. His ultimate goal is to clarify the connection between the text, the discourse in which the text is produced, and the connection between power and ideology and hegemony so that it can be determined that the text reproduces, challenges, or changes the dominant discourse and ideology. The question is, what has Nizami faced with the dominant discourse in praising the king? We found that despite the existence of several discourses, the Ash'ari-Sufi discourse is the main discourse, and although it is sometimes challenged, Nizami reproduces it in the King's favor and line with the continuation of his Domination. In legitimizing King, the poet has been able to take advantage of the lexical and grammatical capacities - the choice of words and special interpretations, good interpretation, semantic contrast, the informative aspect of verbs, question, known sentences, pronouns, and Adverbs- and the principles of Ash'ari beliefs.

Perdition as the ultimate step into God and the highest efforts of the mystics in the Divan of Shams is an excellent manifestation. In this concept, dance has a significant role and the music has a great importance. Hence, in Sufism, music and its instruments are respected and desirable, and have impressive effects in the ascension of the peripatetic to the highest level of mysticism.What is happening to a peripatetic is unutterable, the tongue is unable to interpret it, and somewhat can be comprehended by the excitement of the peripatetic, which is accompanied by sounds of music instruments. Mawlawi has benefited greatly from the influence of music on the way to the God, and he repeatedly used the musical instruments in describing the area of perdition and saw himself as many of those instruments as the beloved in those levels. This research has been implemented on evaluating the extent of perdition and its relationship with music and dance and its effect on the nature of the peripatetic.

Mystics basically look at the world with two perspectives. One is a global perspective and the other is a personal perspective. The mystic sees the absolute existence of God in the mirror of existence. In his cosmic journey, he is not only observes the sights of the world with the eyes of the head, but also observes the truth of creation behind the curtain of beings with the eyes of the heart. From Rumi's point of view, all the universe and its parts are constantly changing and moving. In his works, he has paid attention to the category of spiritual and cosmic journey, which has an important place in mystical literature, and presented them intertwined. In Fieh ma fieh, Maulana considered the path of the soul to be the beginning of the path of the soul, and by presenting his mystical views on the path of the world and its elements, he mentioned the path of the soul, which is the knowledge of the truth. In this research, using library sources and in a descriptive-analytical way, the subject of global Journey and Maulavi's interpretations of it have been analyzed. The findings of the research show that in Fieh Ma Fieh global Journey and its components, it plays an important role in explaining the mystical teachings of Rumi and a significant part of the examples and allegories in this book in order to make the mystical meanings concrete and to know the true path. brought up, it is related to travel.

"Authorities of Sheykh al-Islam Hazrat_e Khajeh Abdullah Ansari Heravi" is one of the works that are believed to belong to Abdul Rahman Jami. Some of the sentences and phrases in this book are either exactly the same as Jami’s Nafahat Al-Ons and Ansari’s Tabaqat al-Sufiyyeh or they are included in this book with slight changes. So far, three revisions have been made of this work, and despite the efforts of Arberry, Fekri Saljuqi and Bashir, there are still flaws and defects in the revision or corrections and annotations. This research has been done with the method of document research, and we have tried to introduce it, while pointing to the intellectual, linguistic and literary components and stylistic features of the work, by expressing some of the flaws and problems in the corrections made, to remind the necessity of correcting it again. The evidence obtained shows that, firstly, the forms of the text are summarized under the five general components of errors in punctuation and editing, errors in printing, misreading of versions, errors in the text, and omission of an important word or term from the text. Secondly, from the point of view of stylistic features, according to the evidence obtained, this text is based on several general components. In terms of intellectual characteristics, some of the most prominent and central ideas of Sufism, such as the mention of the hypocrisy of mysticism and the superiority of Spiritual Way over Divine Law, are clearly seen in this text. In terms of language characteristics, considering that the author considers his mission not to sell favors and prioritize how to say over what to say, but to be easy to get the meaning and convey the message, we are dealing with a simple and authentic text. Considering this issue, in terms of literary characteristics, the author has tried to use simple verbal and spiritual arrays as much as possible so that this work can be understood by most of the audience.

By studying literary masterpieces with an interdisciplinary approach, and accurately recognizing and interpreting moral signs, and knowing why and how they occur we can get acquainted with our cultural past and can strengthen the moral and cultural foundations of society.This analysis, as an intersection of the Literature, Linguistics, Sociology and Ethics, can be called Semioethics: Take care of Life and Existence in the world. Accordingly, with the method of quantitative and qualitative analysis of moral elements, "Maghamat-e Hamidi" has been studied in the forthcoming research, and the following results about the Author / Text are obtained: 1.By a relatively cautious way, and with less attention to the details of the narrative, a picture of the social and governmental situation of the time has been presented. 2.By mentioning the moral characteristics of the characters, a picture of the moral status of individuals or an ideal view of human morality has been presented. 3.The frequency of attention to individual and social ethics in the text is such that the author can be considered as a person who had moral and social concerns, and the work, or at least parts of it, can be also considered a representation of the realities of the time. 4.Most moral signs belong to the range of rationality/ignorance, honesty/dishonesty, justice/oppression and welfare/poverty. 5.The obvious or hidden facts in famous literary works (and not necessarily the fact of human existence) confirm the claim that human beings take refuge in many lies under different circumstances and for different reasons

Khayyam researchers have been discussing the imputed quatrains, especially the mystical quatrains imputed to him for more than a century. In this study, we are attempting to understand why mystical thoughts have confiscated Khayyam's quatrains for its own purposes. This is where critical reading of texts based on Harold Bloom's theory might be useful. This theory focuses on the influences of Khayyam on the later poets and their reactions to him. Creative misreading and changing the horizon of expectation are two important issues of anxiety of influence. These two topics examine the reactions of late poet, which we have discussed in the additional quatrains. So, this theory aids in explaining how mysticism accomplished this. We have concluded that the fusion of mysticism with Khayyam's philosophy, which is essentially an antithesis, happens to be pleasing to Iranians. Moreover, the Iranian soul has accepted it well after looking at examples of authentic quatrains and contrasting them with mystic quatrains, which are originally from Attar and Baba Afzal Kashani. Due to the conflict between Khayyami's thinking and mystical discourse, mystical discourse has not been able to criticize Khayyami's thought directly, but through changing the audience's horizon of expectation and by adding mystical quatrains in Khayyam's quatrains, after centuries, they made a mystical aspect of Khayyam that it is even more popular than Khayyam the philosopher.

Shahnameh is a character-oriented book and there are characters who carry the burden of the story and its narrative aspects. In addition to the main characters of the story who become famous to the readers, there are also sub-characters who are responsible for part of the story and their presence is as important as the presence of the main characters.One of the most important sub-characters in the story of Rostam and Esfandiar is Esfandiar's brother Pashtun. In this story, we see the battle of two mythical and popular heroes, who each have their own reasons for this battle and are present as the main characters in the story. In addition to the emotional dimension as Esfandiar's brother, Pushtoon's presence gives narrative logic to the story and, while helping to narrate it, also answers the reader's possible questions. In a way, its absence creates a huge gap in the story.This article examines the character of Pashtun in sources such as Avesta, Dinkard and Bahmannameh; He deals with the functions of his character in the story of Rostam and Esfandiar and examines them in several parts: creating a difference of opinion in the story, representing the ruling power, presence to advance the story, and so on