نشریه ادب فارسی
پیاپی 6 (تابستان 1390)

Like Volter، French salient author، Al- Jahiz is a philosopher literate; namely، literary dimension of his personality predominates over his philosophical character. Like other great literati and writer of the world، he was a master in all sciences and knowledge of his age including philosophy، speech، politics، and a verity of customs، beliefs and religions and in some of them he was skillful and adroit and wrote books and pamphlets. Among classic writers، the main advantage of Al- Jahiz was in that like the contransitory and modern well- known authors، he has pondered about realities of life and daily problems of community including racism، differences in religions and beliefs and caste characteristics and even morality and behavior of individuals while ignoring ideal community or so-called Utopia. He did not intend to create an ideal socity in his mind in order to laed people toward such community، but instead he made effort only to identify and making the community known at his time. In his philosophical thoughts and contemplations، he was thinking about sensible and tangible realities like Greek naturalist philosophers before Socrates while he has avoided from metaphysical generalities and abstractions beyond feeling and senses. Al-Jahiz was a mirthful and smiley writer and philosopher and loved all states of life and like Volter; he both laughed himself and made the others to laugh.

“Malakoot” Story (literally celestial kingdom)، the only novel written by Bahram Sadeghi، is one of the memorial work that has been witten under the influence of “Boof-E-Koor” Story (literally Blind Owl) written by Sadegh Hedayat by a distinctive style and during a specific period of time. Aside from unique content of this story، form and structure of this work are also remarkable and marvelous. The present paper is intended to interprete some of lingual، structural and technical characteristics of this work; thus، with respect to the modern structuralist approach which has been purposed in the field of literary cticism during several years including strong strategies، the current essay was written. After a brief prologue concerning to structuralism and history of Malakoot (Celestial Kingdom) and definitions of structuralists’ views like Janet، Tzvetan Todorov، and Baret etc and purosing of their ideas، this paper dealt with omniscient point of view and presentation of Malakoot parameter as well as analysis on this story at two levels: Narative structure and narrative syntax. Despite of the seemingly existing inconsistent structure in narration of the story، Malakkot is considered as an interpretation of a solid and deliberate form and structure that begins with an unstable state and this lead to uttermost state following of the story trend. In part of narration syntax، functional، active، and their special function or action are taken into consideration so that with respect to story’s surface structure، Dr. Hatam as the main subject (agent) may affect other characters.

One of the foremost works written by Ibn Abi-Nasr Rozbahan Baghli، one of famous mystics in sixth hegira century (13th AD century) is execgesis of “Arayes Al- Bayan Fi Haghayegh Al-Quran” (literally the banquets of locution in Quranic facts) that despite of its significant position has in history of mystical exegeses and identifying romantic theosophy، it has been left behind shade of anonymity and it might not been noticed classic and recent researches، except for a brief implication. Mystic experience exercised by Sheikh Rozbahan is the foremost default when exposing to Quranic text and and deemed as a basis for his genostic interpretations about Quranic verses. Interpretation of Quranic implications and concepts resultant from such experience to Rozbahan was not possible only by special speech techniques which are full of Visualization، image and emotion so this caused mixing of thoughts in Rozbahan with visual pictures and figurative language. Thus، Rozbahan’s prose in Arayes Al- Bayan exegesis، like poetical proses، is full of states of imagination. A review of adaption and employing of states of imagination and interpretation of their basis and reason of use in Arayes exegesis is a subject that has been explored in this paper.

The present paper investigates into one of the important subject in mystic conduct i. e. Panoramic Journey within mystical texts up to Hegira 7th century (14th AD century). After purposing an introduction about this journey، author deals with definition of (mystic) conduct and wayfaring and history of journey in Quran and Islamic Traditions (Hadith) and explained them briefly. The author has also extracted types of conduct and journey from mystic texts and introduced them and then dealt with definition of sophists’ goals concerning to this journey and the needed tools for such conduct and then explained about ceremonies of journey and for entering into Khanghah (Sophist Convent) and the relation of Sophist Shekhs (masters) with this conduct. At the end، author has expressed the impacts and benefits of Sophist journey.

One of the prominent shophists lived in 4th and 5th Hegira centuries (11th & 12th AD centuries) is Ibn Bakooyeh Shirazi. In a poetic verse that Saadi (14th AD century) mentioned Baba Koohi as pseudonym for Ibn Bakuyeh Shirazi and within a phrase written by Isa Ibn Joneid Shirazi (15th AD cen.) at Tazkereh-E- Hezar Mazar (literally Hgiography of Thousand Tombs) book with title of BabaKoohi as well as what Reza Gholi Khan Hedayat mentioned in Tazkereh Reyaz Al-Arefin book (literally Hagiography of Mystics’ Gardens) in 20th AD century and ascribed a verse collection to a poet with Babakoohi as his pen name i. e. Ibn Bakuyeh Shirazi who had been most likely buried in Neishaboor City; all of these have caused him to be considered as the same person with another one under title of Babakoohi whose tomb situated at north Shiraz and a poet who was living during 16th AD century، based on the reliable and strong reasons. But، there are some signs by means of reliable works based on which Ibn Bakooyeh is a person rather than one was buried at north Shiraz and one who is known as Babakoohi so that the poems collection that was ascribed to him really does not belong to him.

In this essay، through pondering into meaing of a line of verse versified by Khaghani Shervani and surveying and criticism on the points which have been purposed about its intrerpretation and description since of yore، we have tried to explain about term “MYAN KHANE” (literally world field) within the poem of this leading versifier (6th Hegira cen. / 13th AD cen.). It seems such interpretation for the meaning which was given in this line of verse، to be special argot used by Khghani; in other words، it is one of those terms which have been adapted in works of Shervani as famous versifier only at level of investigation. The presence of such terms and implications in works of Khaghani and other orators in Persian literature may require codification of Special Terminology for Khaghani and other Persian literarure versifiers separately

The current paper is an outlook toward Lexical Aspect and its types exist as a semantic parameter in verb and indicate trend of doing task of verb in terms of continuance، iteration، duration etc. Although discourse aspect is considered as independent factor in verb morphology، but the resultant syntactic reflection does not solely corresponds to grammatical aspect; instead، it includes lexical aspect as well. At this essay، lexical aspect has been sparated and distinguished from grammatical aspect and its type will be analyzed. In general، lexical aspect may be divided into two categories: “Static” (e. g. to deserve) and “Dynamic” one. Dynamic verbs are classified into “Transitory” and “Constant” groups. Transitory verbs are also categorized into “Transitory- Contraction” and “Persistent” ones. The transitory verbs are characterized in “Transitory- Contraction” (e. g. to cough) and “Proceeding- Transitory” forms so the latter، in turn، may be divided into two categories: “Proceeding-Transitory-Static” (e. g. to sit) and “Proceeding- Transitory- Perfect” (e. g. to bear/give birth). The Constant verbs are also found in two types: “Finite” (e. g. to tell) and “Infinite” (e. g. to talk). In combination with grammatical aspect، lexical aspect produces different symbolic but regular aspects so that regardless of considering them، these values will be interpreted as irregular and out of order