نشریه نثر پژوهی ادب فارسی
سال بیست و ششم شماره 54 (پاییز و زمستان 1402)

One of the most popular Persian folk tales is the story of Amir Hamzah Sahebqeran, which has been written in Arabic, Persian, Urdu, Arabic, and Turkish. There are many manuscripts of this story, some of which are incomplete and the end of the story is unclear. Apparently, the latest version of this story - that has been known - is the version that was written by a poorly educated but tasteful scribe, named Mashadi Baqer Bazari, in Shaban 1339 A.H, and recently, with the efforts of Masoumeh Talebi, it has been corrected, and published under the title "The Tale of coffee shop ". Despite the corrector's efforts, there are several flaws in the correcting of this book, which the author reminds in this article, Since the corrected version was unique, therefore, due to the lack of another version of the work, the author of this research with a descriptive-analytical method and using things such as: stylistic features, historical sources, contemporary sources with The target version, the divans of the poems that the author used in his work, and even the references to some issues in the book itself, provide suggestions for revising parts of the correction of the legend of the coffeehouse. The result of this research, in addition to showing the correct recording of some words, and sentences, includes the necessity and necessity of adding headings in the text, , not changing some words in the base version and Indexes are also listed at the end of the book

According to Farklaf's approach in discourse analysis, narrative texts can play an important role in recreating cultural, political, and social structures and producing meaning. Behjat Afza's version is a long story by Mohammad Mehdi Jarbadghani in the Safavid period, which has a trans-meaning texture in its structure and trans-text; By examining the linguistics of Behjat Afza's story, the underlying and hidden layers of the text, i.e., the state of the relationship between power and ideology in the period of Shah Abbas I and Shah Safi, are revealed; The text is analyzed in three layers: description, interpretation and explanation.The basic hypothesis of the research is that in the story, a discourse worthy of the power and social status of each of the characters in the story rules; By examining this story on the three levels of Fairclough's model, it became clear that the different use of words, the use of different linguistic and grammatical aspects, the difference in persuasive methods, the views of the characters in the story towards each other, and the openness and concealment in the speech directly depend on the difference in the role of power in this story.

Persian classical literature is enriched with poetic and prosaic works that have flourished through the manifestation of unique structures, shaped by the profound musings of their brilliant authors. As the starting point of the structures in literary works, prefaces also have a special structure. Utilizing the historical documentary research method, this study seeks to unveil the fundamental structure that shapes the prefaces of five distinct types of works: narrative, didactic, moral, mystical, and historic. With a descriptive and analytical approach, the research seeks to extract a generalized structure, providing valuable insights into the topic. Most, if not all, of the prefaces to Persian literature are worthy of attention. The research conducted has revealed a consistent and systematic structure comprising 9 parts in the prefaces of the works under study. These parts follow a consistent pattern, with variations reflecting the authors' mental states, social and political circumstances, and other factors. As a result, certain aspects of these structures may either expand or be constrained depending on these influencing factors. But, in general, these 9 parts have been maintained. The extracted structure can be summarized in the macrostructure of three structures “other, self, other”. In the prefaces examined, we can observe a high level of informative content that showcases the authors' impressive abilities. With utmost dedication and remarkable precision, these prefaces demonstrate a conscious or perhaps even unconscious loyalty to their intended structure.

The preface is the entrance of the reader and the writer to the main text. The tradition of preface writing flourished in the 4th and 5th centuries of Hijri and reached its peak and elevation in the Timurid period. Preface writing continued in the Safavid era and was accompanied by innovations and changes. Historiography and tazkira writing are two fields that received special attention in the Safavid era. In this essay, the structure of the prefaces of the prose texts of the Safavid era and their constituent elements have been analyzed and their points of commonality and difference have been explained by relying on history books and tazkirehs. The findings of the research indicate that although the writers of the Safavid era followed the tradition of writing prefaces in the past periods, but the structure of the prefaces of the examined texts was accompanied by changes. Naat and Manqbat of Ahl al-Bayt (pbuh), especially the praise of Hazrat Ali (pbuh) and bringing praise to the infallible imams due to the prevalence of Shiism in the Safavid era, are among the prefaces of the prose texts of this period. Historians and tazkira writers have performed almost the same function in writing praises and praises of God, Naat and Manqbat of the Prophet (PBUH), chapter of Al-Khattab, introduction of the author, reason for authoring the book, emphasis on the importance of the subject of the book; However, in dealing with the praise of Mahdi Aliyyah (donor),

Tarikhe Bayhaqi, penned by the renowned Persian literary maestro Abulfazl Beyhaqi, provides an account of the historical incidents during the Ghaznavid era, and explores the ethical traits of the individuals from that period through a narrative approach. Highlighting the particulars and elucidations within Bayhaqi's exposition and analysis of character traits underscores his meticulous consideration of moral cognitive advancements. While primarily serving as a historical account of a ruling dynasty, Bayhaqi's writing style has transformed it into a comprehensive work aligned with ethical standards and repercussions. The moral development theory proposed by Lawrence Kohlberg, a distinguished American psychologist and renowned professor at the University of Chicago, delineates three distinct levels of moral development based on individuals' normative traits. This theory can serve as a pertinent theoretical framework for scrutinizing the Tarikhe Bayhaqi's characteristics. Kohlberg's theory of moral development is a cognitive approach to ethics that has been the basis for various research studies. The main objective of this research is to investigate the behavior of fictional characters in Tarikhe Bayhaqi using Kohlberg's theory of moral development and determine whether their traits align with Kohlberg's stages of moral development. By examining this issue in a descriptive and analytical manner, the study has identified six key moral components related to the characters' behavior in Tarikhe Bayhaqi, each of which encompasses several behaviors. Each behavior reflects a specific motivation, which also corresponds to Kohlberg's theory of moral development.

This article examines a specific category of individualistic tendencies - called social dilemma - during Golestan Saadi's individual teachings. Social dilemma is a category of individualistic tendencies that refers to a specific type of conflict between individual and collective utility; In a way where individual benefit is very impressive, but if most people ignore the collective benefit and behave selfishly, a social disaster will occur. Especially, if the choice of those people has a significant impact on the fate of the whole society according to their position and role in the society. Saadi has used the category of social dilemma to explain some individual teachings in Golestan stories; So that, clearly, the audience of his teaching is aware of being at a social crossroads and advised them to choose the collective benefit - due to the great impact of their decision on the fate of the society. In this article, after classifying the audience of Saadi in his teachings, extracting the teachings and examining the anecdotes in which a social dilemma can be seen, Saadi's address in each anecdote has been analyzed by mentioning the social dilemma in front of them.

In this research, Mostamili's opinion about the prerequisites, supplies, and signs of God's friendship will be investigated and deduced. The findings of the study using the analytical descriptive method and the use of library sources showed that, in Mostamili's opinion, it is not easy to claim friendship with God and to reach this position requires preparations and necessary preparations. Some of these tools and measures are self-knowledge and knowing the reason for the creation of man, how to be the best of creatures and to bow down to His angels, to try to know God, to remove obstacles, especially opposition to the ego, to find purity of heart and to be free from non-Holy friends, modesty, Being in the right presence and trying to know him. Mostamili further believes that with such signs one can get to know God's true friends. Friends who have indicators such as constant remembrance and obedience and worship of God, reliance and trust in His wisdom, indifference, not getting angry at God's calamities and tests, giving satisfaction to God's decrees, sacrificing life and property, children, and honor in His way, fear of awe, the presence of God, seeking the grace of the Prophet, supplicating and lamenting and expressing helplessness and need at night are in front of him.

One of the ways of spreading the teachings of Sufi is diffusion of the precious sermons, teachingsandrecommendations of Sufis heads and figures or elders, which were held on pulpits and chairs and discussion circles with the presence of students, disciples and followers, and were expressed in the form of lectures and speeches.Such meetings and groups of discussion and lessons of Sufis, which are a type of written dialogue with a speech tone and address combined with advice, guidance and sermon, and are organized according to the teachings of Sheikh and teacher or at the request of people and disciples, are called sermons meetings.Sheikh Abu Saeed Abi Al Khair who engaged in the training and guidance of the students. Due to his wide and abundant information in the interpretation of the Qur'an, hadith, jurisprudence and literature, his sermons were always full of such topics, and due to his subtle taste, sharpness of mind and good conversation, he captivated the audience in the assembly.In this article, various aspects of himgatherings have been discussed and investigated based on the books Abu Saeed States and Speeches and The Mysteries of Unification which have narrated a lot in this field. Also, the motivations of Sheikh Abu Saeed for holding sermons, the manner of beginning and ending the speech, the inner states of Abu Saeed and those present in the meetings, the content of the meetings, the ornaments of the speech, the manner of expression and the tone of the speech with mention of the witness.

In semantics, there is a special conceptual relationship between the parts of a part of speech, which is used in that part according to different situational contexts, and causes any certainty of a single meaning to be challenged, and the text confronts the discourse. Various things take on new meanings. One of the most important bases of these conceptual relationships is "semantic opposition" which is divided into several types from a linguistic point of view. By finding contrasts within each text and recognizing which strain is more privileged, it is possible to understand the idea supported by the text.The story of "Harun al-Rashid and two ascetics" of Beyhaqi history is one of the most significant narrations of this book, in which the author has tried to use his mastery over linguistic subtleties and using small semantic contrasts such as "greed / contentment", " poverty/wealth" and "trust/fear", to explain the grand opposition of "hypocritical asceticism/true asceticism".The present research is descriptive-analytical in order to explain that in advancing this process, Bayhaghi looked at mutual concepts from two perspectives. He considered one group to be fundamental, fixed and having inherent contradictions and contrasts, and the other group, despite the contradictory appearance, considered the perfection of the other pole. Also, to teach those fundamental and inevitable teachings of asceticism such as: "avoidance of the most basic means of comfort or attacking an oppressive ruler" he used

The book Atabat-ol-Kataba includes a set of epistolary compositions and correspondence of the era of Sultan Sanjar Saljuqhi written by Montajiboddin Badi’-e Joveini. The book has been edited and published upon the attempts made by Abbas Eghbal Ashtiani and Mohammad Ghazvini in 1950. Due to difficulties of comparative correction and the fact that there has been only one single manuscript of the work in question, certain words have been recorded erroneously in this book. One of these incorrect words is the expression “عاطار” for which both the editors/correctors and commentators of Atabat-ol-Kataba have made mistakes or have declared that the word in question bears no meanings, as they have relied on the edition published by Ghazvini-Eghbal. In essence, there is no such word in Persian or Arabic literatures. Such a meaningless expression has been a distorted form of the initial word of the Arabic proverb “مما طار به عنقاء مغرب” which has paved its way into the text of Atabat-ol-Kataba.