Yazd UniversityJournal of Kavoshnameh in Persian Language and Literature2645-453X266720260121Structure and Content Analysis of Sharaf al Din Ali Yazdi’s InscriptionsStructure and Content Analysis of Sharaf al Din Ali Yazdi’s Inscriptions948406610.29252/kavosh.2026.23634.3759FAMehdiRezaeiDepartment of Persian Language and Literature, Faculty of Humanities, Salman Farsi University of Kazerun, Kazerun, Iran0000-0003-3654-1178MahnazDehghanDepartment of Persian Language and Literature, Faculty of Literature and Humanities, Salman Farsi University of Kazerun, Kazerun, IranJournal Article20250909Sharaf al‑Din Ali Yazdi was a poet from Yazd during the Timurid era. Although he is mainly known for his book <em>Zafarnama</em>, a collection of his poems consisting of odes and praises of Ibrahim Sultan has also remained. The major portion of this collection is composed of inscriptions (<em>kitabeh</em>s) the examining of which from a structural perspective reveals Yazdi’s poetic skill, enabling an assessment of the poetic standards of his time. A content analysis of these inscriptions also reflects the dominant historical‑political discourse of that era. The structural analysis adopted for purpose includes prosodic and rhetorical evaluations. Within them, there are detailed references to astrological charts, cups, chess, tombs, windcatchers, and architecture, which are details rarely described so meticulously in other texts of the same period. These inscriptions are fluent and in the forms of <em>masnavi</em>, <em>qit‘a</em>, <em>rubai</em>, <em>mufradat</em>, and <em>mukhammas</em>. Their predominant meters are <em>mutaqarib</em>, <em>hazaj</em>, and <em>ramal</em>. Critical discourse analysis has been done for content exploration. Four main discourses dominate the texts, including political, religious, artistic, and mystical discourses. The first three stem from the political and cultural atmosphere of the time, forming a triadic discourse of <em>politics–religion–art</em> prevalent in Shahrokh’s territory. The mystical discourse, however, derives from the poet’s own belief.
Sharaf al‑Din Ali Yazdi was a poet from Yazd during the Timurid era. Although he is mainly known for his book <em>Zafarnama</em>, a collection of his poems consisting of odes and praises of Ibrahim Sultan has also remained. The major portion of this collection is composed of inscriptions (<em>kitabeh</em>s) the examining of which from a structural perspective reveals Yazdi’s poetic skill, enabling an assessment of the poetic standards of his time. A content analysis of these inscriptions also reflects the dominant historical‑political discourse of that era. The structural analysis adopted for purpose includes prosodic and rhetorical evaluations. Within them, there are detailed references to astrological charts, cups, chess, tombs, windcatchers, and architecture, which are details rarely described so meticulously in other texts of the same period. These inscriptions are fluent and in the forms of <em>masnavi</em>, <em>qit‘a</em>, <em>rubai</em>, <em>mufradat</em>, and <em>mukhammas</em>. Their predominant meters are <em>mutaqarib</em>, <em>hazaj</em>, and <em>ramal</em>. Critical discourse analysis has been done for content exploration. Four main discourses dominate the texts, including political, religious, artistic, and mystical discourses. The first three stem from the political and cultural atmosphere of the time, forming a triadic discourse of <em>politics–religion–art</em> prevalent in Shahrokh’s territory. The mystical discourse, however, derives from the poet’s own belief.
https://kavoshnameh.yazd.ac.ir/article_4066_8bf40d23339ccce95b20c26391bf69ab.pdfYazd UniversityJournal of Kavoshnameh in Persian Language and Literature2645-453X266720260121Editing some verses from Khāqāni Sharvāni's based on a useful and rather ignored version of his anthologyEditing some verses from Khāqāni Sharvāni's based on a useful and rather ignored version of his anthology4986405210.29252/kavosh.2026.23478.3740FAMansoorSadat EbrahimiIsfahan University0009-0004-7187-9494AmirSoltanmohamadiIsfahan University0000-0003-2115-6461Journal Article20250810Khāqāni Sharvāni's anthology is one of the most important and difficult poetic collections in the Persian literature. From this book, three notable editions have been made, the most reliable of which is Ziaoddin Sajjãdi's edition in terms of materials and methods. Many academic articles have been written in order to edit some of its vocabulary and verses. Despite those efforts to edit the verses of Khāqāni's anthology, obtaining a revised text of this book still requires more research and rereading the recordings of numerous manuscripts. Undoubtedly, many semantic problems in Khāqāni's poetry are dependent on the reading of manuscripts and accurate edition of verses. The current research, with the same approach and through library work, has analyzed the semantic problems of some verses, edited them and used the results to unravel the problems mentioned. Paying attention to the intratextual evidence and stylistic features of Khãqãni's poetry and relying on the important principles of text editation are the advantages of this research. In addition to the recording of words in the manuscripts of previous editors, a less known but useful manuscript has been used to edit some verses.Khāqāni Sharvāni's anthology is one of the most important and difficult poetic collections in the Persian literature. From this book, three notable editions have been made, the most reliable of which is Ziaoddin Sajjãdi's edition in terms of materials and methods. Many academic articles have been written in order to edit some of its vocabulary and verses. Despite those efforts to edit the verses of Khāqāni's anthology, obtaining a revised text of this book still requires more research and rereading the recordings of numerous manuscripts. Undoubtedly, many semantic problems in Khāqāni's poetry are dependent on the reading of manuscripts and accurate edition of verses. The current research, with the same approach and through library work, has analyzed the semantic problems of some verses, edited them and used the results to unravel the problems mentioned. Paying attention to the intratextual evidence and stylistic features of Khãqãni's poetry and relying on the important principles of text editation are the advantages of this research. In addition to the recording of words in the manuscripts of previous editors, a less known but useful manuscript has been used to edit some verses.https://kavoshnameh.yazd.ac.ir/article_4052_7b72496fdac92a06380a479b016879b7.pdfYazd UniversityJournal of Kavoshnameh in Persian Language and Literature2645-453X266720260121Analysis of the Lion Character in Fables on Animals from the 3rd to the 9th Century AH based on Theory of Rimmon-KenanAnalysis of the Lion Character in Fables on Animals from the 3rd to the 9th Century AH based on Theory of Rimmon-Kenan87119402310.29252/kavosh.2026.23500.3742FAMahsaShiraniDepartment of Persian Language and Literature, Faculty of Literature, Alzahra University, Tehran, IranNasrinFaghih Malek MarzbanAssociate Professor.Department of Persian language and literature Alzahra university. Tehran. Ira0000-0002-7850-292XMahboodFazeliAssociate Professor, Department of Persian language and literature,Alzahra university. Tehran. IranJournal Article20250813Fables have always served as a tool in various literary works to convey or affirm a concept. As the thematic scope changes, the elements of the fable also change accordingly. Character is one of these altered elements, being the most flexible element of a fable. This article seeks to answer two questions. The first question is ‘how the lion is characterized in fables’, and the second question is ‘whether it has undergone historical transformations’. To answer these questions, 25 selected fables from books of the 3<sup>rd</sup> to 9<sup>th</sup> centuries AH, in which the term ‘lion’ appears, were chosen and analyzed using Raymond Kenan's views on character. The results show that the lion's characterization is done both directly and indirectly, using action, speech, and environment. This animal always appears in its true form, but with the physical incapability resulting from old age, illness, or incompetence. These factors play a role in shaping events. The lion is observed sequentially in the roles of a sultan that is incapable of managing affairs with sudden decisions, a resourceful mother, and its animal role with a predatory nature. Historically, with the shortening of fables and the decreased reflection on the power structures among them, the frequency of animal names is also diminished.Fables have always served as a tool in various literary works to convey or affirm a concept. As the thematic scope changes, the elements of the fable also change accordingly. Character is one of these altered elements, being the most flexible element of a fable. This article seeks to answer two questions. The first question is ‘how the lion is characterized in fables’, and the second question is ‘whether it has undergone historical transformations’. To answer these questions, 25 selected fables from books of the 3<sup>rd</sup> to 9<sup>th</sup> centuries AH, in which the term ‘lion’ appears, were chosen and analyzed using Raymond Kenan's views on character. The results show that the lion's characterization is done both directly and indirectly, using action, speech, and environment. This animal always appears in its true form, but with the physical incapability resulting from old age, illness, or incompetence. These factors play a role in shaping events. The lion is observed sequentially in the roles of a sultan that is incapable of managing affairs with sudden decisions, a resourceful mother, and its animal role with a predatory nature. Historically, with the shortening of fables and the decreased reflection on the power structures among them, the frequency of animal names is also diminished.https://kavoshnameh.yazd.ac.ir/article_4023_238fe9d74bd38bc6258e6e5123983e5d.pdfYazd UniversityJournal of Kavoshnameh in Persian Language and Literature2645-453X266720260121Rereading and Criticizing Three Propositions from the Tazkirat al-Awliya by Attar of NishabouriRereading and Criticizing Three Propositions from the Tazkirat al-Awliya by Attar of Nishabouri121142406210.29252/kavosh.2026.23112.3698FAHamidrezaFahandezhsaadiDepartment of Persian Literature and Language. University of Tehran.0000-0003-0092-8565Journal Article20250512Among Attar's works, the book Tazkirat al-Awliya has a lot of literary and historical value. Ignoring the introduction to Mukhtarnameh, Attar Nishaburi's collection of quatrains, Tazkirat al-Awliya can be considered the only remaining prose work of this famous poet. The last famous and critical edition of these two works, along with other works of Attar, was published by Shafi’i Kadkani as the editor mentioned in some of the introductions of these works. Research on Attar is still at the beginning of its journey. This article aims to make Attar's works as efficient as possible by discussing three points in the margin of Tazkirat al-Awliya. First, a detailed discussion is presented about Junayd al-Baghdadi being a Thawri creed follower. Then, it is proved that the possibility of Junayd Baghdadi’s being a follower of Sufyan Thawri's school is not acceptable; he was originally a follower and Mofti of the school of Abu Thawr Kalbi (d. 240 AH). Next, the story of Ahmad Kharaqani's murder is brought up. Also, it is reminded that Muhammad bin Al-Hussain, who is mentioned in Kharaqani's stories, is not Abu Abd al-Rahman Sulami (died 412 AH).Among Attar's works, the book Tazkirat al-Awliya has a lot of literary and historical value. Ignoring the introduction to Mukhtarnameh, Attar Nishaburi's collection of quatrains, Tazkirat al-Awliya can be considered the only remaining prose work of this famous poet. The last famous and critical edition of these two works, along with other works of Attar, was published by Shafi’i Kadkani as the editor mentioned in some of the introductions of these works. Research on Attar is still at the beginning of its journey. This article aims to make Attar's works as efficient as possible by discussing three points in the margin of Tazkirat al-Awliya. First, a detailed discussion is presented about Junayd al-Baghdadi being a Thawri creed follower. Then, it is proved that the possibility of Junayd Baghdadi’s being a follower of Sufyan Thawri's school is not acceptable; he was originally a follower and Mofti of the school of Abu Thawr Kalbi (d. 240 AH). Next, the story of Ahmad Kharaqani's murder is brought up. Also, it is reminded that Muhammad bin Al-Hussain, who is mentioned in Kharaqani's stories, is not Abu Abd al-Rahman Sulami (died 412 AH).https://kavoshnameh.yazd.ac.ir/article_4062_1f6c827a61205dc9f8bda83b83b909f5.pdfYazd UniversityJournal of Kavoshnameh in Persian Language and Literature2645-453X266720260121Principles and methods of the hermeneutical approach to the concept of torment in mystical prose texts up to the 8th Century AHPrinciples and methods of the hermeneutical approach to the concept of torment in mystical prose texts up to the 8th Century AH143173406710.29252/kavosh.2026.22899.3681FAمیلادصلاحی خلخالیPhD in Persian language and literature, Shahid Beheshti University0009-0001-8513-570XJournal Article20250311One of the fundamental insights of the mystics is the attention to the general mercy of God and the precedence of His mercy over His wrath. To explain this macro-idea, it has been interpreted in various positions. The idea of torment has been a suitable opportunity for mystics in this regard. In addition to showing its semantic implications in the written tradition of Sufism, analyzing how mystics use the concept and word of torment can be important in two other respects. It shows the course of their interpretation and symbolism, and it is a step forward in understanding their epistemological system. According to this research, mystics have adopted four general approaches to torment. The first is silence of the word. Apart from general reasons, this silence can also be due to "personalizing the sacred". The second is attention to the external implication. This point also has two reasons, including mystics' attention to both the external and the internal and their caution against excessive interpretation. The third is paying attention to the apparent implication and its combination with compassion (prayer to relieve torment at the cost of being tormented oneself). Finally, there is interpretation of the word, which shows the course of interpretation in mystical texts. Mystics’ interpretationism in this regard reached its peak in the seventh century and in the thoughts of Ibn-e Arabi and his successors. The issue of immortality in torment and the mystics’ views in this field are also important and show the course of interpretation up to Sheikh Akbar.One of the fundamental insights of the mystics is the attention to the general mercy of God and the precedence of His mercy over His wrath. To explain this macro-idea, it has been interpreted in various positions. The idea of torment has been a suitable opportunity for mystics in this regard. In addition to showing its semantic implications in the written tradition of Sufism, analyzing how mystics use the concept and word of torment can be important in two other respects. It shows the course of their interpretation and symbolism, and it is a step forward in understanding their epistemological system. According to this research, mystics have adopted four general approaches to torment. The first is silence of the word. Apart from general reasons, this silence can also be due to "personalizing the sacred". The second is attention to the external implication. This point also has two reasons, including mystics' attention to both the external and the internal and their caution against excessive interpretation. The third is paying attention to the apparent implication and its combination with compassion (prayer to relieve torment at the cost of being tormented oneself). Finally, there is interpretation of the word, which shows the course of interpretation in mystical texts. Mystics’ interpretationism in this regard reached its peak in the seventh century and in the thoughts of Ibn-e Arabi and his successors. The issue of immortality in torment and the mystics’ views in this field are also important and show the course of interpretation up to Sheikh Akbar.https://kavoshnameh.yazd.ac.ir/article_4067_ba467c2f44ec5a7624c01f1d62b09d45.pdfYazd UniversityJournal of Kavoshnameh in Persian Language and Literature2645-453X266720260121The Manifestation of the ‘Rend’ Concept in Hafez’s Sonnets: A Schizoanalysis of Deleuze and GuattariThe Manifestation of the ‘Rend’ Concept in Hafez’s Sonnets: A Schizoanalysis of Deleuze and Guattari175205407510.29252/kavosh.2025.23145.3702FAHosseinJoudaviPersian Language and Literature, Faculty of Literature and Languages, University of Sistan and Baluchestan, Zahedan, Iran0009-0001-6861-3394Mohammad AliMahmoodiPersian Language and Literature, Faculty of Literature and Languages, University of Sistan and Baluchestan, Zahedan, Iran0009-0002-4696-3630Mohammad AmirMashhadiPersian Language and Literature, Faculty of Literature and Languages, University of Sistan and Baluchestan, Zahedan, IranJournal Article20250515The sonnets of Hafez, as one of the most sublime texts of Persian literature, possess a significant capacity for interdisciplinary and comparative interpretations with contemporary philosophical theories. Among the central concepts in Hafez's worldview, the concept of "Rend" (the Liberated Rogue) holds a pivotal position as a symbol of libertarianism, transgressing imposed norms and inhabiting indeterminate boundaries. The aim of this research is to examine the possibility of a critical reinterpretation of this concept through the lens of "Schizoanalysis", a theory proposed by Gilles Deleuze and Félix Guattari as an alternative to classical psychoanalysis and as a critique of hierarchical power structures. The core question is ‘What are the points of convergence between Hafez's "Rend" and the fundamental components of Schizoanalysis, such as desiring machines, the body without organs, deterritorialization, and multiplicity?’ as well as ‘How can the Rend's evasion of social norms be analyzed within this framework?’ This study employs a qualitative method and an interdisciplinary approach to analyze Hafez's sonnets. The findings reveal that Hafez's Rend is based on strategies such as the rejection of moral dualities, escape from norms, and transformation into a "war machine". It resists dominant systems and constructs a fluid, fragmented subject that dismantles fixed boundaries.The sonnets of Hafez, as one of the most sublime texts of Persian literature, possess a significant capacity for interdisciplinary and comparative interpretations with contemporary philosophical theories. Among the central concepts in Hafez's worldview, the concept of "Rend" (the Liberated Rogue) holds a pivotal position as a symbol of libertarianism, transgressing imposed norms and inhabiting indeterminate boundaries. The aim of this research is to examine the possibility of a critical reinterpretation of this concept through the lens of "Schizoanalysis", a theory proposed by Gilles Deleuze and Félix Guattari as an alternative to classical psychoanalysis and as a critique of hierarchical power structures. The core question is ‘What are the points of convergence between Hafez's "Rend" and the fundamental components of Schizoanalysis, such as desiring machines, the body without organs, deterritorialization, and multiplicity?’ as well as ‘How can the Rend's evasion of social norms be analyzed within this framework?’ This study employs a qualitative method and an interdisciplinary approach to analyze Hafez's sonnets. The findings reveal that Hafez's Rend is based on strategies such as the rejection of moral dualities, escape from norms, and transformation into a "war machine". It resists dominant systems and constructs a fluid, fragmented subject that dismantles fixed boundaries.https://kavoshnameh.yazd.ac.ir/article_4075_9ee77eb19300c08f377bd5a0d72d4f5b.pdf