نشریه نثر پژوهی ادب فارسی
سال بیست و پنجم شماره 51 (بهار و تابستان 1401)

This research is an analytical study of Riyādh al-Moḥebbin to recognize its place and importance in Persian literature. Riyādh al-Moḥebbin is a work of ethics and mysticism written between 1264 and 1270 AH. This book contains fictional and historical anecdotes about love and all its kinds. The book also contains many poems by Mawlanā, Sa'adi, Ḥāfeẓ, and other great Persian poets that represent the author's literary studies. The author also, has composed many poems, mainly in the form of a Masnavi, that, although are poetically moderate, some have been appropriate to state and expressed while anecdotes through the characters' language. Also, at the end of the book, some other parts of his poems have a poignant theme of the epic of Ḥosayni, one of the most influential Āšurā poems, expressing the strong feelings and beliefs of the writer for the fifth of al-Aba. The study also argues about the pseudonym assignment of Riyādh al-Moḥebbin to Rezā-Qolī Ḵān Hedayāt, and this claim is rejected on the basis of the evidences contained in the text. In continue, the most accurate reference available from the printed and manuscript versions of this work has been introduced. In this contribution, firstly, the materials were collected through library research, and then the research questions and hypotheses were organized. Subsequently, the obtained information was classified and its stylistic characteristics were extracted from the point of view of historical stylistics and a structural point of view with the case study of Riyādh al-Moḥebbin.

Charles Tilly's theory of "collective action" understands revolutions and social movements as forms of collective mobilization that seek to modification or prevent a change. By proposing this theory, Charles Tilly seeks to recognize, and understand the internal mechanisms that administrate collective movements. The story of the "pigeon" from Kelileh va Demneh can be considered as a conspicuous model of a collective, general and purposeful "collective action" that is organized in a special situation by a group of pigeons led by the Motavaghe. The question is whether the descriptive pigeon story can be accepted as a successful example of a collective action by descriptive-analytical and qualitative methods? The premise of the article is that beyond the text of the anecdote, met- textual and systematic ideas and patterns such as the principle of collective identity and unity, the principle of survival value, the principle of organization, the principle of benefits and costs, the principle of resource mobilization and collective action, the principle of leadership As a wise actor, there is the principle of persuasive and reasoned dialogue, the principle of opportunism and threat, which has enabled the anecdote to convincingly refute the application of Charles Tilly's theory of "collective action."

The manuscript of the Akhlagh -ol- Atghya & Safat –ol- Asfya is written by Muzaffar Ibn Uthman Ibn Barmaki (Dth. 964 AH.). The date of writing of this work is related to the tenth century AH. Muzaffar Ibn Uthman, nicknamed Khezr Munshi, wrote this manuscript in three articles and dedicated it to one of his contemporary Ottoman sultans, Sultan Suleiman Ghanooni. This article is based on the descriptive-analytical method and with the aim of introducing the appearance and textual components of this work and using deductive text correction to describe and explain the characteristics of the manuscript in eight levels of physical, thematic, linguistic, syntactic, and stylistic characteristics, rhetorical, intertextual and inadvertent author. According to this study, Khezr Munshi has sometimes used words in his work that are different from the standard language of his time. The combination of Arabic and Persian sentences in phrases, the combination of different writing styles, the extensive use of the figure of speech of riming prose, Apostrophe, and paronomasia, and the use of the thoughts and reflections of poets and previous literature are the characteristics of this version. Although this manuscript is on the subject of theoretical and practical ethics; a significant part of it deals with the beliefs and practices of the Sufis. Introducing and explaining the features of this manuscript is the basis for preserving the forgotten treasure of the Persian language and literature that has been written in the realm of non-Persian speakers.

Fasih Khafi (777-845AH) wrote the Mojmal Fasihi book in the ninth centuryAH, often each work is somehow related to works before and after it. Knowing source of a work helps to know it better. One way to understand the content, structure and position of a work is to understand extent and how it relates to works before it. Transtextuality is a theory that deals with all kinds of relationships between texts. In many cases, Fasih Khafafi has omitted source in order to avoid prolonging speech. For example narrations of Scaffi's death and Makan Kakoi's rebellion which have been narrated in events of 386AH. research question is to find out source of Khafi in these two anecdotes and prove it. By contemplating two books of the Chahar Maghale and Mojmal Fasihi and examining and comparing two in terms of intertextuality similarities, it was determined that three anecdotes of the Chahar Maghale are also mentioned in Mojmal Fasihi. Existence of common historical errors, similar phrases and common details between two narrations of Mojmal Fasihi in mentioning events of 386AH, and first and second anecdotes of first Chahar Maghale article, as well as the paratextuality of Khayyam's prophecy in Mojmal Fasihi with seventh anecdote The third of the Chahar Maghale proves that Chahar Maghale written in the sixth centuryAH by Nezami Aroozi are source of Fasih Khafi in writing narrations that he mentions about events of 386AH about Scafi and Makan.

Despite the writing of various dictionaries in the Persian language, there are still many Persian words that have been overlooked by lexicographers or some forms of them have not been recorded. Recently, with the study of various Persian sources and the preparation of rich corpora, attempts have been made to record the lost words and to some extent compensate, but still this problem has not been solved properly. The Adab al-Harb va al-Shaja’ah is one of the valuable Persian works that has a great reputation both in terms of antiquity and having general words and military terms that many of these words has not been registered. Also, due to the specialization of this book in the military subject, research in this subject is of great importance; However, due to the wide range of military terms and their various dimensions in this book, it is not possible to research in all these dimensions; Therefore, in this study, only military words that related to the types of arrowheads and Maces are recorded and introduced for the first time. The method is to study this book and extract related words, and the next step is to search in Persian dictionaries to make it clear that these words have not been previously recorded in any of them. The result of this research indicates that there are thirteen military terms that have not been recorded in any dictionaries so far, and this paper is the first that records and registers these terms.

One of the main images in Ruzbihan's works, especially in his two main books, namely Abhar al-Asheqin, and the Sharh-e Shathiaat is the image of the "bride". On the other hand, Ruzbihan, in his revelations that he reports in the book Kashf al-Asrar, frequently sees God, the prophets and the angels, and himself in the face of the bride. This article tries to explain the connection between these two phenomena, i.e. the frequent existence of the image of the bride in the language of Ruzbihan in his theoretical books on the one hand and the seeing of the bride in his mystical experiences on the other hand based on the theory of constructivism. The theory of constructivism in mystical studies expresses the idea that the mystical experiences of a mystic are formulated by his mind and language, and no mystical experience is made independently of the mystic's previous mental and linguistic models and patterns. The mystic, therefore, experiences in his mystical experiences what has already been placed in the realm of his mind and his language. From this perspective, it can be said that knowing the key metaphors and images of the language of a mystic is the key to understanding why he experiences such revelations.

"Comparatively -Edited " is one of the most difficult methods of text correction, which is mostly used for works that one manuscript of them has been found . One of the correspondence works of Persian literature that has already been corrected twice in this way is the book "Atabat-ol-Kataba" authored by Montajab-o-ddin Badi'e Joveini .A study of Atabat-ol-Kataba shows that there are some words with erroneous records in the text of this book which have been all hidden from the eyes of editors. In the present article, fifteen cases of those erroneous records have been extracted and their alternative correct forms have been proposed. The research methodology includes the correction of the incorrect words and proposing their original, appropriate records in a Comparative way by making reference to some thematic and linguistic evidences from the text of Atabat-ol-Kataba and other relevant texts. The results indicate that most of these erroneous records are of the incorrectness are of a tahrif (wrong replacement of letters) and tashif (wrong replacement of tittles on letters), resulting from manipulations by the scribes or misreadings by the editors.

"One Thousand and One Nights” The Sublime Example of Grotesque in Oriental Folk Literature Abstract Heeding the modern criticism and literary theory is an effective method for reading a text and achieving the deep meaning of it. Such an approach causes the reader’s vast understanding too. Therefore, nowadays the study of literature influenced by modern critical theories is profoundly attractive for researchers. The classic literary works are no exception. “One Thousand and One Nights” as the most comprehensive collection of Middle Eastern folk tales has always drawn sociologists’, anthropologists’, art and literature researchers’ attention to itself. Hence, by studying and analyzing it’s long and short tales and defining Grotesque features of them (e.g. incompatibility, disharmony, funny, terrifying and hideous issues) readers will respectfully find out that “One Thousand and One Nights” is not a collection of mere nonsensical absurd jokes. This paper is attempting to clarify that due to various contents, combination of comedy and tragedy, literary delicacy, mysterious themes and so on “One Thousand and One Nights” is the sublime example of Grotesque in Oriental folk literature and oral tradition.