فصلنامه پژوهش زبان و ادبیات فارسی
سال سیزدهم شماره 3 (پیاپی 38، پاییز 1394)

Identical phenomena appear differently to different people, and this is according to the difference in phenomenological attitudes each person adopts to look through the same thing. Phenomenologists believe that the things identified do not reveal anything by themselves, but these are the humans who can understand things by looking through them and entering the soul of the world. Kant also said that we do not understand things as what they really are, but as what they appear to us. Our relationship with the world is not with the world as it really is, but with the world which is appeared to us. The author of Kashf al-Asrār who has a religious and a mystical approach towards the phenomena in Quran Verses, has been unconsciously influenced by the accepted worldviews (Weltanschauung) in each one of these two domain of thought, and in fact, by accepting the perspective of these religious or mystical approaches, the verses and the phenomena reflected in them are analyzed and interpreted according to these viewpoints. An example of these dual approaches is clearly visible in author’s attitude towards “God”. Therefore, this article aims at analyzing the author’s dual approach towards God, and the world views compatible with each domain of thought (religious and mystical) regarding this phenomenon in this work, by reviewing Maybudi’s discursive formations in the religious and mystical accounts in Kashf al-Asrār. A descriptive-analytical approach has been adopted in this research, and the results show that “Maybudi” applies different discursive formations in order to represent the things to be identified in accordance with the context of each discourse.

In Persian literature, Ferdowsi’s Shahnameh has been used as the resource of many researches and an interesting subject for many literary and non-literary scholars. The special multidisciplinary structure of this masterpiece and the diversity and the extent of its narratives provide an opportunity for different interpretations using methods like historicism, discourse analysis and narratology in contemporary research arena. Searching in historical origins, this article aims at studying the way of narrative building in narratives about Rostam and Goshtasb, and they interacted in epic. The use of cyclic pattern in codification and organization of historical narratives mainly leads to the formation of narratives with mythical and epical contents that limits and transubstantiate events and historical characters in the predetermined substructure patterns. As much as the historiography method under the influence of cyclic pattern of time leads to the ambiguity of historical origins of events and characters, identification, and repetition in this method of historiography, the linear transition of events with story-like narrating ploys, provides narratives about events with different historical and temporal origins that appear to be coherent since they are formed under the domination of cyclic perception of time, and they do not transfer the whole past. For this reason, and according to neo-historicism perspective, every historical narrative is a story about the past which is not equal to the past. After matching the dual patterns of time perception with epistemology schools of history, by using discourse and narratology approaches, this article displays how the cyclic and linear patterns influence the narratives related to Rostam and Goshtasb, and their permutations.

The two epopees, Sharafnameh (The Letter of Dignity) and Eqhbalnameh (The Letter of Luck) by Hakim Nezani Ganjavi, which are known as Eskandarnameh, are stories about the travels and wars of Alexander of Macedon. In the creation of these epopees, Nezami employs not only the historical events, but also the myths and legends, and has created a new pattern. In these two epopees, Alexander is not that famous conqueror in the history, but he is a legendary and prophet-like character whom all the earthly and unearthly forces helped through the vicissitudes of his journeys, and throughout the process of developing individuality, and the path of self- awareness. In Sharafnameh, Alexander is a sage who departed on a journey to gain wisdom. However, in Eqbalnameh he experiences an inner journey as a prophet. Psychological analysis of these two epopees indicates that this young king, encounters the elements of unconsciousness, such as: Shadow, Anima, and the Wise old man in his journeys. Eventually Alexander achieves selfhood and the sublime truth of existence. This article aims at analyzing these archetypes based on Jung’s views.

Abolfazl Beihaghi was a clerk and writer in Ghaznavid court (Mahmood and masud) and what he wrote in his book, Tarikh, sometimes is actually the justification of the Ghaznavid’s malfunctions. In this article, using a qualitative content analysis, Beihaghi’s political and religious views are studied. Beihaghi’s main views which have been studied in this research are theocracy and fatalism, consolidation of the discourse of the higher power, stabilization of the governmental structure, confirming evaluations with compromise, repression of the opponents, and religious fanaticism. Abolfazl Beihaghi has shown in his book, that the principles and substructures of Ghaznavid government and empire are based on the political principles and biography (Sira) of the prophet of Islam and Islamic Caliphs.

In panegyric poem, as the panegyrist interest necessitates, the panegyrist identity fades away in the identity of the person who is praised. The panegyrist’s favor and disfavor are determined by the praised one’s, as “the other praised ones in shadow” are subject to the praise or blame under the influence of the will and wish of the main praised man. In this article the panegyrist and praised relationship, and dissolution of the panegyrist’s identity in the praised one’s is studied, and a historical sample is reviewed in this regard. One sample of the dissolution of the identity of panegyrist in the identity of the praised can be found during the long period that Farrokhi Sistani was in the Court of Ghaznavid during the rule of Sultan Mahmoud who could have lots of victories due to a very powerful army. During that period, Farrokhi praised not only the king but also “The others”, whose literary relationship with them was due to Sultan’s political will and wish. An example of this kind of relationship can be found in the way Farrokhi reacted to Ghaznavid cycle of ministers, which started by dismissal of the chancellor, Ahmad Hassan Meymandi, and substituting him with Hasanak, and again substituting Hasanak with Ahmad Hassan. In praising these “praised in shadow”, he does not have any personal choice or identity, and only speaks according to the “main praised” wills.

One of the main subjects that has been a matter of attention to the literary researchers is reviewing the narrative techniques of the poets and writers who are well known in the field of narration.
Discovering the mystery of these narratives, not only can manifest the value of the previous works, but also helps today’s writers in achieving the effective narrative techniques. Discovering the deeper layers of the Golestan of Saadi demands deep thinking, and through reviewing and reinterpreting it, new literary potentials can be found. This research aims at a critical study and analysis of narrative discourse and the structure of narration in the story about a young boxer in the third chapter of Golestan. It shows how much Saadi has been successful in induction of his beliefs through finding the proper forms related to them and based on the assimilation of form and content, he creates a piece of work which has different dimensions of a literary work all together, a work which satisfies the audience through different eras.

Persian language, regarding the extension and richness is one of those languages which has the possibility to express meaning in different aspects and ways. One of the effective tools in doing that is conjunctions and their meanings. Conjunctions in Persian cause brevity in discourse, and among them “vav” (and) is highly important. In this research, the potentials of this conjunction, its various and numerous functions in the creation of meaning, and artistic innovation in the structure of literary and rhetoric texts will be explored. Obviously, the approach adopted in this research is a semantic one, and not grammatical. In this article Seventeen functions of “vav”, for example, elimination, interpretation, conclusion, quality, causality, emergency, and … will be studied and documented using sufficient examples. The main question is that “what were the different meanings of “vav” in ancient texts, and how knowing these meanings can help us with understanding, and interpreting these texts?” This research is a detailed and authentic answer to this question.