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In Sufi terminology, Shat'h is a series of aesthetic words expressed involuntarily by mystics during the mystical experiences. There have been multifarious interpretations and judgments concerning these paradoxes ranging from linguistic and epistemic interpretations to religious ones. The Sufis and their opponents have also voiced their diametrically opposing views on  this issue. The present study addresses the traditional Sufi doctrines as well as what has been suggested about the various aspects of  Shat'h including its ambiguity, its relationship to poetry, and its paradoxicality as argued by the contemporaries. The central issue of concern  is whether these aesthetic words carry more emotional or epistemic content. Another impetus behind this research is to probe whether the linguistic expression of these words is indeed a representation of a special form of life. A deep understanding of these words requires a certain affinity and empathy with this form of life without which it's hardly possible to see the hidden meanings of the words. Thus, it is argued that the justification of Shat'h is more importand than its explanation.

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In the present paper, the analysis of the background and sociological reasons of the defeat of the Sasanian 's emperor  has been examined by Ferdowsi's Shahname. Some of these factors have been pointed out by historiographers, like war for power by the Sasanian 's emperor. But Ferdowsi has new viewpoints about these problems like women’s reign. Some of the reasons have been recognized by Ferdowsi like national origin and women's reign. Although the selection of the starting point of the discussion very difficult but for some reasons, which are mentioned in the text of the research, Khosrow Parviz's reign is the starting point of this discussion.

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This article examines a letter from Beyhagi s history, based on pragmatic theories. Based on this approach, the context of situation, diexis, including: social, personal, time and spatial diexis are analyzed in the text. In other words, the communicative competence of the writer or his linguistic knowledge and his application of rules in different situations are taken into consideration. Since the communicative competence of the writer is interrelated with his attitude and motivation and in so far as the description of language functions in a text can illustrate some of the linguistic features, not explicitly cited in the text, such analyses may play an important role in our literature. To this end, the segmental elements like words, and sentences as well as  some supra segmental features like stress and intonation are analyzed in the text. 

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As the title indicates, the main purpose of this paper is to consider how the early mystics dealt with the essential concept of reason. To this end, we have examined forty works either written on or including the ideas of the mystics living in the first five centuries of the Islamic era. The findings are then placed in ten main categories: Reason and one’s knowledge of god; Reason and the Koran; Reason and Riligion; Reason and Ethics; Reason, this world, and hereafter; Reason and Mystical Hierarchies; Reason and Mystical states; Reason and Love; Reason and soul. Each category has then received its due attention. The paper intends to delineate how these mystics discuss divergent issues related to knowledge, this world, the hereafter and mysticism with reference to reason. Also, attempts are made to shed lights on the relationship between them. It must be admitted that these mystics had a limited view of reason; however, the very reference to reason in their arguments points to their concern about this concept. In fact, in their delineating of the limitations of reason in different realms of knowledge, they have resorted to the same notion (i.e reason). Although our main concern here is issues related to reason in one way or another, one can note the extent and diversity of knowledge theses mystics have touched upon in their   works.

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Why did Rumi have empathy with the rulers of Seljuk and Mongols invaders in Konya, while Mongols destroyed Baghdad, the capital of Islamic Caliphate, and killed the Caliph? This question has remained an enigma to many Rumi scholars. This paper examines the political behavior of Rumi as an influential jurist and mystic, exploring the theoretical foundations of his behaviors. To clarify the issue, I have examined Rumi’s political behavior based on historical evidence at three levels: (1) the structure of power in Konya and Rumi’s relation with his contemporary politicians; (2) the relation between Rumi’s political behavior and his political unconscious; and (3) the cause of the inconsistency between Rumi’s political actions and his political thought. I have concluded that the verse “obligation to obey the Muslim Sultan” in the Quran acts as an ideological axiom that justifies appealing to cruel rulers by Muslims and cooperating with them. Ideology as a huge force prevents Rumi and his society from understanding this fundamental contradiction. In other words, ideology naturalizes all the contradictions for its followers.

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Speech representation is one of the most important tools which is used by writers in writing narrative texts and specifically stories. Although direct and indirect speech, which are two speech representation categories, are familiar names in Persian language, speech representation has been neglected in Persian language. This article investigates and compares different speech representation categories used in Persian stories written before translation movement in Qajar era and stories written after this movement and assesses the frequency, functional and linguistic characteristics of each category. For this purpose, the Semino and Short’s model of speech representation (2004) which is based on Leech and Short’s model (1990) is used. The research data is elicited from 7 stories written before translation movement and other 7 stories written after this movement in equal volumes. Finally, we conclude that (free) direct speech is the most frequent category in the stories written before and after translation movement and this is because of the nature of this category in producing the effects of dramatization and vividness. Also, the high frequency of (free) direct speech in recent stories can be related to the key role of characters’ individuality in modern novels. Moreover, the use of (free) direct speech and narrator’s representation of speech acts as the speech representation categories have decreased during the time but the use of indirect speech and specifically free indirect speech have increased.

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“Borrowing” is a lingual process that is studied in diachronic linguistics. In this process a language borrows elements from another language. This process usually occurs in areas that two languages make contact with each other. In a dialect spoken in South Khorasan the language borrowing happens. Arabs living in this part of Iran probably have immigrated in the early centuries of Islam. In this paper, the process of borrowing the verb “ast” and its varieties in “Sarab” village will be studied. In this village, this Farsi copular verb is used in three ways: est (with the phonetic, morphological and semantic transformation), hast (without any transformation) and mest (as a participle). In Arabic dialect of Sarab “ast” and its varieties are used in three modes of predictive, subjunctive and imperative. The use of Arabic identifiers in construction of “ast” is different in this dialect and its Farsi structure.
 

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Over the centuries, Persian literature has provided a calm platform for the formation and expression of Iranian ideas.The idea of pluralism or (Wus’at-iMashrab) is one of the beliefs, which peaked in the tenth to twelfth centuries A.H. at the same time as the Safavid rule in Iran and the Gurkhani Timurid rule in India and spread views such as free thinking, happiness, and esotericism.This thought grew with the migration of intellectuals to India in twobranches of Iran and India and was used in various and sometimes contradictory meanings, from rebellion and atheism to the end of spiritual perfection and purity.By explaining this view in poetic Tazkirahs, this study deals with the differences and distinctions in these two political regions and shows how the meanings of Wus’at-iMashrabin poetic Tazkirahsin Iran and India are influenced by the political and cultural atmosphere of these two regions.
 

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Masterplot is a group of plots that are widely repeated among different ethnic groups and cultures. The purpose of this paper is to discover the structure of universal masterplot of “deal with the Devil” in two narratives of “Zahhak” in Ferdowsi’s Shahnameh and Dr. Faust by Goethe. In the present study, we have tried to answer two questions by descriptive-analytical method: First, what is the repetitive structure that governs this masterplot; second, what are the similarities and differences between the narratives of Ferdowsi and Goethe in this masterplot in different sections such as the reasons for dealing with the Devil, the motives of the deal, the actions of the heroes, how the Devil appeared to the heroes and their fate. The results show that the structure of this masterplot has a repetitive pattern in this form: Devil’s deal with individuals having superior characteristics, selling one’s soul to the Devil, performing similar kinds of functions after dealing with the Devil, and a complete downfall or return to salvation after suffering the painful consequences of wrongdoing. The differences between these two narratives from a single story include the motives of making a deal, which in Faust is the full enjoyment of material and worldly pleasures, and in Zahhak’s story is power-seeking (domineering). Another difference is in the actions of the heroes after the deal which in Faust involves false testimony and acceptance of stolen property, but in Zahhak it includes murder and illegitimate sex, which are common in both narratives. How the devil appears to these two is also different. In Faust, the devil appears in the form of a dog, a hippopotamus, and a scholar seeker, and in Zahhak, he appears in the form of a well-wishing man, a cook, and a physician. The end of the deal in Faust, after enduring many difficulties, is salvation and in Zahhak leads to his imprisonment at the bottom of a cave. Based on this research, one can speculate the possibility that Goethe was influenced by Ferdowsi.


 

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