پژوهشگاه علوم انسانی ومطالعات فرهنگی کهن‌نامه ادب پارسی 2383-0603 17 1 2026 05 22 Manifesto; A model for the continuity and integration of Iranian myths with Semitic-Islamic mythology in the first Islamic centuries. مانویت؛ الگویی برای تداوم و تلفیق اسطوره‌های ایرانی با اساطیر سامی_اسلامی در نخستین ‌قرن‌های اسلامی 10332 10.30465/cpl.2026.10332 FA حسن شهریاری دانش‌آموخته دکتری زبان و ادبیات فارسی (گرایش حماسه)، دانشگاه قم،قم، ایران 0009-0003-7841-7092 Journal Article 2024 10 01 Abstract Fusion and mixing with non-Iranian myths are prominent features of Iranian mythology in sources of the Islamic period. Manichaeism is also one of the religions that has propagated and promoted its teachings with a fusion approach of mythologies of different nations. The similarities in mythology and the influence of Manichaeans in the Islamic period create the hypothesis that Iranian thinkers and probably Manichaeans have used the fusion model of Manichaeism to continue Iranian mythology and confront Islamic culture, which is rich in mythological characters and beliefs. By fusing Iranian mythology with Semitic-Islamic myths, they have both helped to revive Iranian identity and, in this way, have eliminated the mythological conflict between Iranians and Arabs; therefore, it was necessary to identify the factors of this fusion. Therefore, in the present study, by utilizing library resources and the descriptive-analytical method, results were obtained that support the above hypothesis: 1. The existence of examples of the fusion between Iranian and Semitic mythology in Mani's works, including the issue of the first man and mythological history; 2. The significant role of the Manichaeans in the cultural struggles with the Arabs and their extensive literary and intellectual activities, which are accompanied by influence in theological sects and even Sufism; 3. The existence of traces of Manichaean ideas in Iranian and non-Iranian mythology found in Islamic sources, including the questioning and comparison of the mythological history of Iranians and Arabs. Keywords: Manichaeism, Synthesis and Amalgamation, Iranian Mythology, Semitic-Islamic Mythology, Islamic Period. Introduction Myths, as systems of meaning that reflect the beliefs and values of societies, have always undergone transformation and change under the influence of political, social, and cultural factors. Manichaean myths, with their combined and eclectic nature, are a clear example of this transformation; the Manichaean mythological system was formed by utilizing various cultural and religious elements. Iranian myths have also undergone many changes over the millennia under the influence of various factors such as the occurrence of internal and external wars, cultural exchanges, and the emergence of various religions. The emergence of Islam in Iran is one of the cases that had a profound impact on Iranian myths and led to their integration with Semitic-Islamic traditions. This research examines the developments in Iranian mythology after the emergence of Islam with an analytical-comparative approach. This research, based on written sources and existing studies in the field of mythology, analyzes the processes of integration and adaptation of Iranian myths with Semitic-Islamic traditions and examines the role of the Manichaean fusion approach in the preservation and continuation of indigenous myths. The aim of this research is to identify patterns of mythological transformation and adaptation and to better understand how to maintain cultural identity in the face of fundamental changes. Discussion & Result With the arrival of Islam in Iran and the richness of the two rich Iranian and Islamic cultures in mythological stories and characters, we inevitably witness the confrontation of the mythologies of these two peoples with each other. Since the political dominance was with the Arabs, the Iranians inevitably had to find a way to preserve and continue their mythologies. The existence of many evidences in historical and literary texts of the fusion of Iranian and Semitic-Islamic mythologies indicates an intelligent way of combining the two. It seems that Iranian scholars and probably Iranian Manichaeans, understanding the complex conditions of the first centuries of Islam, have used the eclectic method of Manichaeism for this fusion, because the extensive religious and literary activities of the Manichaeans in the first centuries of the Hijri era, the existence of similar examples of the fusion of Iranian mythology with non-Iranian myths in Manichaean sources, and the influence of Manichaean beliefs in some Islamic myths support such a hypothesis. Conclusion The present study was conducted with the aim of investigating the use of the Manichaean fusion model in the fusion of Iranian mythology with Semitic-Islamic myths in the Islamic period. It can be said that deliberate transformation is one of the forms of transformation in mythology that is most influenced by religious conditions. By utilizing the Manichaean fusion method, Iranian thinkers were able to combine Iranian myths with Semitic-Islamic myths, thereby providing a path for their preservation and continuity, and in a way resolving the religious and cultural crises and conflicts between Iranians and Arabs. از ویژگی‌های بارز اساطیر ایرانی در منابع دوره اسلامی تلفیق و آمیختگی با اسطوره‌های غیرایرانی است. مانویت نیز از جمله ادیانی است که با رویکردی تلفیقی از اساطیر ملت‌های مختلف به تبلیغ و ترویج آموزه‌هایش پرداخته است. وجود شباهت‌ و نفوذ مانویان در دوره اسلامی، این فرضیه را به وجود آورد که اندیشمندان ایرانی، به‌ویژه مانوی‌مذهبان برای تداوم اساطیر ایرانی و مقابله با فرهنگ اسلامی از الگوی تلفیقی مانی بهره برده‌اند و با آمیختن اساطیر ایرانی با اسطوره‌های سامی_اسلامی به احیای هویت ایرانی کمک کرده‌اند؛ بنابراین ضروری بود تا پژوهشی در این‌باره انجام شود تا عوامل این تلفیق را نمایان سازد. از این‌رو، در پژوهش حاضر با بهره‌گیری ازمنابع کتابخانه‌ای و روش توصیفی_تحلیلی به نتایجی به دست آمد که مؤید فرضیه فوق است: 1. وجود نمونه‌هایی از آمیختگی میان اساطیر ایرانی و سامی در آثار مانی از جمله مسئله نخستین انسان و تاریخ اساطیری؛ 2. نقش قابل توجه مانویان در مبارزات فرهنگی با اعراب و فعالیت‌های گسترده ادبی و فکری آنان که با نفوذ در فرقه‌های کلامی و حتی تصوف همراه است؛ 3. وجود رگه‌هایی از اندیشه‌های مانوی در اساطیر ایرانی و غیرایرانی موجود در منابع اسلامی از جمله تشکیک و تطبیق تاریخ اساطیری ایرانیان و اعراب.

پژوهشگاه علوم انسانی ومطالعات فرهنگی کهن‌نامه ادب پارسی 2383-0603 17 1 2026 05 22 Saadi in the Mirror of the Other سعدی در آینۀ دیگری 10381 10.30465/cpl.2025.10381 FA فاطمه عرب زاده دانشجوی دکترای زبان و ادبیات فارسی دانشگاه شهید بهشتی، تهران، ایران، 0000-0002-5885-8072 قدرت الله طاهری دانشیار گروه زبان و ادبیات فارسی دانشگاه شهید بهشتی، تهران، ایران نسرین فقیه ملک مرزبان دانشیار گروه زبان و ادبیات فارسی از دانشکده ادبیات دانشگاه الزهرا، تهران، ایران 0000-0002-7850-292X Journal Article 2024 01 03 Saadi, unlike other poets, actively participates in his works. His presence is either as a literary-historical figure or an object of reflection. His cultural identity (not necessarily historical) is constructed within these texts through interactions with “the other.” This study examines how Saadi constructs his personal identity in confrontation with the other. It explores how, when speaking in the first person, he places himself within various roles and social groups and against which individuals and collectives. The research employs discourse analysis to extract Saadi’s propositions in interaction and opposition with the other, analyzing his techniques of legitimization and delegitimization. By utilizing Van Dijk’s ideological square and Laclau and Mouffe’s concept of othering, the study illuminates Saadi’s individual and collective identity and his engagement with the other. The findings reveal that Saadi adopts a flexible yet critical approach toward representatives of power (governance, religion, knowledge, and wealth). Through integrating reason, morality, and faith, he critiques and collaborates with dominant discourses of his time. Consequently, Saadi offers a fresh representation of Iranian-Islamic identity, shaped through conflict and cooperation between self and other. Keywords: Saadi's Complete Works, Self and Other, Identity, Discourse Analysis Introduction Human identity formation involves defining oneself through social affiliations and differentiations, where the "self" emerges dialectically in relation to the "other." As Grossberg (1996) notes, identities are constructed via differences, which are themselves discursive and fluid. In classical Persian literature, particularly in pre-modern contexts, identity often adhered to essentialist views, dividing society into insiders (self), outsiders (other), and antagonists. Saadi, a 13th-century poet living in a tumultuous era marked by Mongol invasions, embodies this dialectic in his works, where he frequently appears as a character, narrator, or observer. This research focuses on how Saadi's identity is built through confrontations with the other in selected texts from his Kulliyat (Complete Works), including Golestan, Bustan, ghazals, qasidas, and prose. By limiting the corpus to sections where Saadi uses first-person narration or inserts himself as a participant, the study analyzes his discursive struggles. Drawing on Laclau and Mouffe's notion of discursive antagonism—where meanings are unstable and identities form through exclusion—and Van Dijk's ideological square (emphasizing positives of self, negatives of other; de-emphasizing negatives of self, positives of other), the research explores Saadi's flexible critique of power structures. Key questions include: How does Saadi position himself socially in opposition to others? What legitimization tools does he employ? The analysis reveals Saadi's role in redefining Iranian-Islamic identity amid cultural and political flux. Materials & Methods The corpus comprises selections from Saadi's Kulliyat where he appears as a first-person actor: qasidas reflecting real-life events (e.g., praise poems and return to Shiraz); ghazals with mystical/social dimensions; prose pieces mentioning Saadi; and anecdotes in Golestan and Bustan featuring him as a character. Despite potential fictionality, these texts are ideal for identity analysis due to Saadi's self-insertion. The method is critical discourse analysis (CDA), focusing on how language reproduces power and ideology. Van Dijk's ideological square structures the examination of self-other polarization. Legitimization strategies are analyzed via Van Leeuwen's framework: authorization (via tradition, law, or authority like religion); moral evaluation (through ethical abstractions); rationalization (instrumental/theoretical justifications); and mythopoesis (narrative rewards/punishments). Laclau and Mouffe's othering concept highlights discursive struggles for hegemony. Propositions involving Saadi's interactions with others (family, common people, elites, rulers, religious figures) are extracted and categorized. Tools include semantic analysis (lexical choices for emphasis/de-emphasis) and ideological mapping to trace self-legitimization (e.g., via reason/ethics) and other-delegitimization (e.g., critiquing rigidity in religion or power abuse). The approach is qualitative, with descriptive-analytical interpretation, ensuring fidelity to historical context without anachronistic projections. Discussion & Results Saadi's encounters reveal identity construction across social groups. With family (e.g., father/mother in Golestan anecdotes), he contrasts youthful folly with ethical wisdom, prioritizing morality over rigid religiosity. Among common people ("mardoman"), he critiques complacency while advocating contentment, using rationalization tied to faith (e.g., Ash'arite influences on poverty acceptance). In debates like the "dispute with the claimant" on wealth vs. poverty (Golestan), Saadi mediates between discourses, legitimizing moderation via religious-moral evaluation while critiquing extremes. He aligns with the powerful (e.g., praising Atabegs) but criticizes abuse, employing Van Dijk's square: emphasizing self's positives (reason/ethics in elites like Juwayni brothers) and others' negatives (Mongol tyranny as "wolves"). With intellectuals ("ahl-e fazl"), Saadi humbly elevates art's intrinsic value, othering profit-seekers via moral delegitimization. Among Shirazis, he invokes national pride, blending faith, reason, and beauty to superiorize "self" over foreigners. Politically, in qasidas and meetings (e.g., with Abaqa Khan), he advises rulers on justice, rationalizing via Iranian-Islamic ideals (king as God's shadow), yet critiques via subtle othering (e.g., Mongol "barbarians"). Religiously ("ahl-e ma'refat"), Saadi differentiates ethical spirituality from dogmatic orthodoxy, using mythopoesis in anecdotes to reward humility and punish arrogance. In Bustan, he critiques Sufi hypocrisy and hierarchical rigidity, promoting people-centric faith. Three discourses emerge: spiritual (God-centered, split into ethical vs. rigid); rational (knowledge-driven); and people-oriented (focusing on commoners' welfare). Saadi legitimizes via authorization (religious references) and rationalization, othering rigid power via moral evaluation. Ideological square application: emphasizes self's virtues (ethical flexibility); highlights others' flaws (dogmatism, tyranny); downplays self's negatives (e.g., elite affiliations); ignores others' positives (e.g., order in orthodoxy). Results show Saadi's hybrid identity: scholar-preacher with Sufi leanings, critiquing from within power structures to forge a tolerant Iranian-Islamic self. Conclusion Saadi constructs his identity as a rational, ethical critic through othering across power domains, legitimizing self via integrated discourses of reason, morality, and faith while delegitimizing rigidity and abuse. This yields a dynamic Iranian-Islamic identity resilient to era's conflicts. Unlike prior studies (e.g., Yazdani on others in Golestan/Bustan; Zarrinkamar on contextual shifts), this comprehensive CDA reveals Saadi's consistent worldview across genres, emphasizing ethical moderation. Future research could compare with contemporaries like Rumi, highlighting Saadi's socio-political engagement. Ultimately, Saadi's works mirror pre-modern identity as discursive, shaped by self-other dialectics. سعدی بیش از دیگر شاعران و نویسندگان، خود را به‌عنوان کنشگر در آثارش وارد می‌کند. این حضور گاه به‌صورت شخصیتی ادبی‌ـتاریخی و گاه به‌مثابه ابژه است. هویت فرهنگی او (و نه الزاماً تاریخی او) در بطن این متون و در تقابل با دیگری شکل می‌گیرد. این پژوهش چگونگی برساخت هویت فردی سعدی در مواجهه با دیگری را‌ بررسی می‌کند؛ ازجمله اینکه او هنگام سخن‌گفتن با ضمیر اول‌شخص، خود را در چه جایگاه‌ها و گروه‌های اجتماعی و در تقابل با چه افرادی قرار می‌دهد. روش این پژوهش تحلیل گفتمان است. گزاره‌هایی که سعدی در تقابل و تعامل با دیگری مطرح کرده، استخراج و ابزارهای مشروعیت‌بخشی و مشروعیت‌زدایی او بررسی شده‌اند. تحلیل‌ها با کمک مربع ایدئولوژیک ون‌دایک و مفهوم غیریت‌سازی لاکلائو و موفه، هویت فردی و گروهی سعدی و تعامل او با دیگری را روشن می‌کند. نتایج نشان می‌دهد سعدی در مواجهه با نمایندگان قدرت (حکومت، دین، علم، و ثروت) رویکردی انعطاف‌پذیر اما نقادانه دارد. او با استفاده از خرد، اخلاق و دین، هم‌زمان گفتمان‌های زمانۀ خود را نقد و با آن‌ها همکاری می‌کند؛ در نتیجه، سعدی موفق به بازنمایی تازه‌ای از هویت ایرانی‌ـاسلامی می‌شود که از تضادها و تعامل‌ها میان خود و دیگری شکل گرفته است.

پژوهشگاه علوم انسانی ومطالعات فرهنگی کهن‌نامه ادب پارسی 2383-0603 17 1 2026 05 22 Abu Sa'id Abul-Khair and the Establishment of the Power-Knowledge Of Sufism in Neyshabur ابوسعید ابوالخیر و تأسیس قدرت‌دانش صوفیانه در نیشابور 10594 10.30465/cpl.2025.10594 FA پیمان ابوالبشری استادیار باستان‌شناسی و تاریخ، دانشگاه نیشابور، نیشابور، ایران Journal Article 2025 05 08 The present study centers on the role of Abu Sa‘id Abul-Khayr in examining the processes underlying the establishment of the Sufi "power-knowledge" system in Neyshabur. The principal research question addresses an understudied gap: In what ways did Abu Sa‘id Abul-Khayr contribute to shaping identity markers for Sufism and structuring a new stratification within the Sufi community? Employing a genealogical methodology and a critical reassessment of foundational texts, the findings show that Abu Sa‘id, by distancing himself from the dominant ascetic and rigor-oriented discourse, purposefully redefined essential notions such as zuhd (asceticism), thereby opening the path for the integration of diverse social groups. Through the founding of the khanqah institution and the codification of collective living norms, he transformed Sufism from an individualistic path into an institutionalized order with broad social functions. The placement of this institution at the center of the bazaar, and its engagement with economic and political networks—among guilds, Seljuq rulers, women, futuwwa associations, ayyars, and Alids—granted Sufism unprecedented social leverage. Consequently, by bridging the world of early Sufis and emerging Sufi orders, Abu Sa‘id not only redefined Sufi identity but also laid the foundation for an extensive network of relations across various domains, thereby establishing the Sufi "power-knowledge" paradigm in Greater Khorasan. Keywords: Abu Sa‘id Abul-Khayr, Sufism, Nishapur, Khanqah, Asceticism. Introduction Greater Khorasan, with Neyshabur at its center during the fourth and fifth centuries AH, emerged as the meeting point of diverse peoples and sects, and the birthplace of notable ascetics and Sufi masters. The region witnessed the flourishing of multiple Sufi schools and the composition of renowned mystical texts, framing it as a crucible of Sufism in the Islamic world. Despite this, the development and institutionalization of Sufi power-knowledge in this region remain insufficiently examined, especially as related to early Islamic epochs in eastern Iran. Conventional historiography tends to present Sufism as a homogeneous and unified tradition, often neglecting the ruptures and transitions in intellectual foundations across historical periods. Abu Sa‘id Abul-Khayr stands as a transformative figure in this context. Previous scholarship has addressed aspects of his persona and spiritual path, such as his conviviality and place within the Khorasan school. However, these studies frequently overlook his foundational and innovative position in shaping new strata within Sufism and redefining its identity. This study investigates the mechanisms and historical conditions by which Sufi knowledge, particularly under Abu Sa‘id’s leadership in Nishapur, gained institutional legitimacy and engaged a broad social base. Material and Methods The research employs genealogical analysis and critical textual rereading, focusing on historical sources such as the hagiographies of Abu Sa‘id Abul-Khayr (e.g., Halat va Sokhanan-e Abu Sa‘id, Asrar al-Tawhid). This approach allows for the identification of discursive shifts, the mapping of new social relations, and analysis of the evolution of Sufi identity. The study specifically interrogates the instruments and factors—both internal and external—that contributed to the legitimation and flourishing of Sufi power-knowledge in fifth-century Neyshabur. Discussion and Results Shortly after Islamic expansion in the first century AH, ascetic practices spread throughout Iraq as a response to the materialism of Umayyad authorities. Over time, asceticism evolved into Sufism, incorporating philosophical concepts from Christianity, Greek and Buddhist traditions, and Islamic jurisprudence. Early Sufis emphasized fear of divine retribution and practiced profound ritual observance. However, from the third century onward, Sufism shifted away from austere asceticism towards theoretical contemplation, introducing concepts such as love, annihilation (fana), and subsistence (baqa). This discursive rupture facilitated Sufism’s transformation into a more inclusive and socially integrated path. In Greater Khorasan, figures like Abu Sa‘id Abul-Khayr catalyzed further change. By distancing himself from the prevailing rhetoric of ascetic austerity, Abu Sa‘id redefined essential mystical concepts and established the khanqah as a central institution within the marketplace. This space facilitated economic and political engagement with various social groups, including guilds, Seljuq rulers, women, futuwwa groups, ayyars, and Alids. Such developments dissolved the class monopoly of ascetics and enabled the assimilation of diverse social strata into Sufism. Abu Sa‘id’s innovation lay particularly in transforming Sufism from an individualized path into a communal, institutional order. The khanqah played a pivotal role in reproducing collective norms and fostering a vast network of social relations. By integrating the worldly and spiritual elements of Persian wisdom, Abu Sa‘id bridged the gap between early Sufi practices and emerging patterns of institutional Sufism, establishing new identity markers and recalibrating the stratification of the Sufi community. Conclusion Islamic Sufism in fifth-century Khorasan underwent substantial transformation through the innovations of Abu Sa‘id Abul-Khayr. The reevaluation and reinterpretation of mystical concepts, especially zuhd, catalyzed the dispersal of Sufi teachings among formerly excluded classes and social groups. Abu Sa‘id’s efforts in redefining key concepts and founding the khanqah elevated Sufism as an authoritative, organized force, deeply intertwined with all layers of society—rulers, guilds, futuwwa groups, women, and Alids. Consequently, Abu Sa‘id established a lasting paradigm of Sufi power-knowledge in the region, marking a critical transition in the history of Islamic mysticism. هدف کانونی پژوهش حاضر با تمرکز بر نقش ابوسعید ابوالخیر، بررسی فرآیند تأسیس «قدرت-دانش» صوفیانه در نیشابور (به‌مثابۀ مرکز تصوف اسلامی) است. پرسش محوری به این خلأ اطلاعاتی کمتر پرداخته شده توجه دارد که ابوسعید ابوالخیر چه نقشی را در تولید مؤلفه‌های هویتی برای تصوف و سامان‌بخشی قشربندی جدید صوفیه عهده‌دار بوده است؟ یافته‌ها مبنی بر روش تبارشناسی و بازخوانی انتقادی متون نشان می‌دهد که ابوسعید با فاصله‌گیری از گفتمان غالب (زهد افراطی و ریاضت‌محور) و ضمن بازتعریف مفاهیم، زمینه را برای جذب اقشار گوناگون فراهم آورد. او از طریق تأسیس نهاد خانقاه و بازتولید قواعد زندگی جمعی، تصوف را به طریقت (نهادی) با کارکردهای اجتماعی فراگیر تبدیل کرد. این نهاد با استقرار در کانون بازار و برقراری پیوندهای اقتصادی و سیاسی با اصناف، حاکمان سلجوقی، زنان، جوانمردان، عیاران و علویان، توانست قدرت بی‌سابقه‌ای برای تصوف فراهم آورد. درنتیجه، با برقراری پیوند میان دنیای صوفیان نخستین و تصوف نوین، ضمن بازتعریف هویت صوفیانه، به ایجاد شبکه‌ای گسترده از روابط در ساحت‌های گوناگون پرداخت و متعاقباً بنیان‌گذار اقتدار یک «قدرت-دانش» صوفیانه در جغرافیای خراسان بزرگ شد.