مجله متن شناسی ادب فارسی
سال یازدهم شماره 3 (پیاپی 43، پاییز 1398)

Narcissism (Mofakhere) is one of the minutiae of epic literature and one of the contents which has comprised a a major part in the Persian literature. Poets and writers have dealt with the issue based on their personality and the social condition and issues of their time. In addition to the literary works, narcissism (Mofakhere) is also present in the religious-mystic works and the religious and mystic leaders have unraveled their real characters by referring to their admirable and good characteristics and traits. This survey is a descriptive-analytic study based on the library resources which investigates narcissism (Mofakhere) in the sonnets of Soltan Valad and the reasons for doing so. The results of the study indicate that the majority of Sufi narcissisms of Soltan Valad which are sometimes exaggerated are rooted in the his mystical viewpoint. Moreover, the social and cultural condition of the Anatolia (Minor Asia) at that time as well as the condition in which the works were created has also affected his works.

Due to inappropriate historical, political and social conditions, many authentic literary manuscripts, such as several poets' collections, have vanished throughout history. Therefore, poem anthologies comprising various poets' poem selections are considered important references for the correction and re-correction of several literary texts. Majmue-ye-Lataef -va- Safine-ye-Zaraef from Seif-e-Jam-e-Heravi is one of the oldest anthologies remained from the eighth and ninth centuries AH in Indian subcontinent; Majmue-ye-Lataef -va-Safine-ye-Zaraef can be employed to re-correct parts of Arafat-ul-Asheghin –va-arasa-ul-arefin. Majmue-ye-Lataef -va- Safine-ye-Zaraef was written two hundred years before Arafat-ul-Asheghin in the Indian subcontinent, and hence the original and correct version of several poems from the latter can be found only in the former, making the former a significant resource for the re-correction of the latter. This work, re-correct several mistakes of two printed Arafat-ul-Asheghin copies based on Majmue-ye-Lataef -va- Safine-ye-Zaraef as follows: incorrect assignment of poems, incorrect biographies of poets, mistakes in the record of poets' names, and wrong-readings of poems. Additionally, this paper points to the several other flaws increasing the mistakes existing in the two printed Arafat-ul-Asheghin copies: weaknesses of the correction methodology, failing to refer to other reliable resources (e.g., printed poets' collections, Majmue-ye-Lataef -va- Safine-ye-Zaraef), and misreading of the manuscripts.

Safvat al-Safa is one of the most authentic books of mysticism and Sufism. One of the most basic sources in the history of Sheikh Safi al-Din Ardebili is the great ancestor of the Safavid sultans, and Ghashiriyeh's essay is also one of the most important books of Sufism, which was considered in the eighth grade curricula. Is. The influence of Sheikh Safi al-Din Ardebili in Safavata al-Safa from Ghashiriyya's treatise was more than other sources; some of Sheikh Safi al-Din's interpretations of mystical terms have been interpreted and expanded in mysterious mysteries such as Ghashiri, to the extent that the words of the Ghashiriyya treatise with little difference It is quoted in Safavata al-Safha. This homogeneity between the two mystical works represents the source of the mystical thoughts of these two mystics and the proximity of their opinions and beliefs. The purpose of this study was to investigate the effectiveness of Safavid-e-Asfah from the researcher of Ghashiriyeh by analytical-descriptive method and using library resources. Now, the gathering and dividing, the absence and attendance, the kin and the admiration, the confusion and the revelation, the observance, and the invasion, the Sowhou and the Saker, the witness, the awesomeness, the bills, the leaks, and the tribe, are the terms that they are the Sheikh Safi also believed in Qashiri and provided the same definition of Qashiri, thanks to the same sympathy with the Qasiriyahs who managed to reach a wide range of Islamic and non-Islamic countries under his spiritual influence.

Hakim Hajj Mullah Hadi Sabzavari known as “Asrar” was born in the13th century AH (1312AH) in Sabzevar. He is one of the philosophers who honed his skills in theoretical and practical wisdom of his time. He could achieve a great degree of intuition and mysticism and flourish his talents in the world of mysticism and knowledge. He has written and classified many works in philosophy and wisdom, and has also left a collection of poems that contains elegant and beautiful mystical (gnostic), philosophical, wisdom, desire and passion. His genealogy has been published several times, however it has not been done based on scientific criteria of correcting texts. One instance is that none of these editions have a well-de fined methodology and it is not clear to reader or the researcher that besed on which editionor manauscript the task of editing is carried out and some of these editions (e.g the Hassan Amin edition) are completely basedon taste.The basis of three manuscripts, one of which is a new edition, deals with the publication of the Supreme Court's publications, indicating the shortcomings and disadvantages of what has been published so far as the correction of the Hajj Mullah Hadi Sabzevari's divan they are not reliable because of numerous abnormalities mentioned referred to in this thesis and the necessity of writing a critical review on his Divan (collection of poem) is inevitable. Obviously, if his work is corrected and republished both readers and researchers will be availed whit a meaningful text representing the closest intention of the poet. Keywords: Hajj Mullah Hadi Sabzavari, divan (collection of poems), Critical Review, manuscripts.

Golshane Zarnegar is a phenomenon in Ferdowsi's Shahnameh which has been used for the first time in the story of Kaykavoos going to Mazandaran. Though the usual meaning of golshan is rose garden, it’s main meaning in Shahnameh is great house and throne. In addition, golshane Zarnegar is a phenomenon which cover more meaning than golshan alone. In this article, we discuss that golshane Zarengar has a mythological identity and a broader meaning than a rose garden or house. it is one of the Seven cities which were built over Alborz mountain, facing to Mazandaran. Seven castles - cities were built of seven different metals, according to ancient Seven metals. This Seven castles-cities is one of Flying- city collections in the ancient Iranian mythe. Flying- cities concept is correlated to other mythical conceptions; flying thrones. These thrones were built as castle and city and in their scales. Flying cities and thrones of Persian kings were carried by demons to heaven. In abstract interpretation,This phenomenon is the allegory for the ascension of Persian kings soul and the theirs getting on the demon of soul and in objective explanation, they are the remembrance of ancient Persian kings great thrones which were carried by Alien kings or their representatives are seen on the tombs of Achaemenid kings.

The story of Joseph, as one of the most well known story of Quran, has always attracted interpreters. In these interpretations, in addition to what has been written as a main text in Quran, some items have been repeated which don't follow the common narrative pattern and seem to be different from the general structure of Iranian stories specifically those categorized in Iran's mystical narrations. These differences have not been scrutinized.  To analyze these differences, the structuralism approach is still a firm approach for one can analyze the narrative from a general point of view.  It is then possible to examine these structures from different perspectives.  The aim of this study is to analyze the structure of the story of Joseph in these interpretive texts: Translated tabari's interpretation (A group of translators), the story of Joseph (Ahmad ibn Mohammad Zeyd Tousi), Kashf-ul-Asrar va Eddat-ul-Abrar (Ahmad ibn Mohammad Al-Meybodi) and Rawd al-djinan wa- rawh al -djanan (Abul-futuh Razi). The method of this paper is analysis of the plot and sequence in the narratives, and after that, the similar functions are going to be evaluated and a general pattern will be extracted. The data analysis showed that although the functions of this story in each context are different, one can distinguish 19 similar functions like Vladimir Prop's work. It is also possible to reduce these 19 functions in 4 fundamental narrative units like Toudorf'’s work. This general pattern probably is compatible with Quran and other interpretations.

Moshaf -e- Arzanda is one of the Quran with translation (no. 39795) wich has recently been added to the collection of manuscripts of the National Library. In this paper, Moshaf -e- Arzanda has been analyzed about the features refers to appearance, language and spell. This work has artistic significance because of the scribe's beautiful hand in "Naskh". In addition, this valuable manuscript is important for it's old Persian language and the scribe's ancient style of writing, in particular the widespread letters and words with e'rab. The date and place of writing the manuscript, as well as the exact name of the translator, the scribe and the client is unknown. Analysis of the linguistic and drawing features of this text in comparison with some of the works from the first period of Persian language (before the seventh century) especially the translation and commentary of the Qur'an, Suggests its similarity to the works mentioned. In addition, we used the previous achievements of the scholars and textologists refer to this period. however, the exterior features of the work, especially the perfection and beauty of the scribe's hand, and some of its adornments, as well as a few linguistic applications and later applications, shows that Moshaf -e- Arzanda was created about in the eighth century or finally the end of the seventh century. It is unlikely that this manuscript would be related to Heravi, Sistani and Central languages. It is more likely that the origin of the text is in Khorasan and one of the northern or northeast areas.

Persian epic texts are one of the most important and influential genres in literary research that recognizing and correcting its abandoned manuscripts has a decisive role in expanding the history of Persian literature. Meanwhile, according to Persian written sources, after the entrance of Islam into Iran, the diversity and multiplicity of religious epics is more than other epic aspects. However, the poverty of knowledge and research in religious sectarian Persian has caused many characteristics and their values remain unclear. The present article seeks to introduce one of the most important Persian religious epics. Husun al Sabea (Seven fortresses) called in Persian: Haft Qalʿa is one of the ancient narrative stories of Arabic literature in the fifth century AH that has narrated by Abu’l-Hassan Al-Bakri and based on important role of Imam Ali in The battle of Khaybar. This special monograph, in spite of the fact that the first independent narrative of The Seven Phases (called Haft Khan Test) in Persian and Arabic literature is considered to be the first Shia epic prose due to its ancient history and origin, such as: Ali Nama. Now we have found some prose and verse manuscripts of this epic in Persian which dates back to the tenth century AH. In this research, with regard to the outstanding features of the epic of Haft Qalʿa, we tried to introduce the narrator's profile and some of its important aspects in two parts.