Examining Divine Names and Attributes in the Prologue of Nezami's Makhzan Al-Asrar and Haft Peyr with the approach of Fairclough's critical discourse analysis

In the prologue of their works, poets have discussed various issues, including praising God and enumerating His names and attributes, and express their opinions about them. In this research, the divine names and attributes in the prologue of the Makhzan al-Asrar and Haft Peykar have been criticized and analyzed with the approach of Fairclough's Critical Discourse Analysis. Fairclough's three-dimensional model for analyzing texts comprises: description, interpretation and explanation. Farclough's final goal of his three-dimensional model is to clarify the connection between the text, the discourse in which the text is produced, and the connections of power, ideology, and hegemony, so that it is finally clear that the text is in the direction of consolidating and reproducing discourses and ideology is dominant, challenges or changes them. The fundamental question of this research, which was carried out with a descriptive-analytical method, is how and why Nizami highlighted some divine names and attributes and negated others? In order to find the answer, the text was reviewed and analyzed on two general lexical and grammatical levels. Finally, the findings indivated that most of the divine names and attributes mentioned by Nizami were common to all Islamic theological sects; Of course, sometimes we come across names and attributes that are in accordance with Ash'ari thinking and against the Mu'tazila and Imamiyyah. 
Introduction:
The Poetry provided by the 6^th century indicates a transformation at the intellectual level. As an instance, attention to religious issues has increased. The emergence of mystic-religious poetry and referring to theological issues, such as the Mutazila and Ashari conflict, can be found in the poems of this century. Makhzan Al-Asrar and Haft Peykar are among the works of Nezami, in which he has prioritized the religious topics, presented theological topics, and expressed his opinions about Divine Names and Attributes that are referred to as one of the most important topics in monotheism.
The fundamental question of this research is that the Divine Names and Attributes in the Prologue of Makhzan Al-Asrar and Haft Peykar are under the influence of what discourses have been proposed and how have each of the discourses been dealth with in terms of governing the society?
Materials and Methods:
This research, which has been conducted on a basis of a qualitative method, has studied the Divine Names and Attributes in the Prologue of Nizami's Makhzan Al-Asrar and Haft Peykar with the approach of Fairclough's critical discourse analysis and has used the library resources to achieve this important goal.
Discourse analysis deals with how sentences in spoken and written language create larger meaningful units. Fairclough is the first person who used a critical approach in discourse analysis. Among the existing approaches in critical discourse analysis, this approach has the most documented theories and methods for research in the field of communication, culture, and society. In accordance with this viewpoint, the use of language, whether spoken or written, is considered as a social act. Fairclough's three-dimensional model in critical discourse analysis consists of Description (the researcher simply describes the text based on specific linguistic characteristics in the discourse without looking for causes), Interpretation (This step corrects the mistaken belief that the actors in the discourse are independent. Discourse processes and their dependence on contextual assumptions are related to the interpretation stage), and Explanation (describes the discourse as a social act and says how discourses are determined by power relations. It also indicates that the discourses can have reproductive effects on those structures, either maintaining or changing them)
Results and Discussion:
At the level of description, the verses have been examined form the persopective of vocabulary and grammar. In the vocabulary section, it was found that words that indicate Nizami's devotion to ascetics and mystics and his Sufi tendencies. Also, verses that express military views on the category of literature have been expressed. At the level of grammar, it was realized that among the modes of verbs, Nizami has benefited the most from the news aspect in order to maximize the degree of certainty of his opinions. Precisely, he rarely uses indefinite sentences and sometimes expresses his opinions in the Rhetorical questions. He has also used the semantic capacities of adverbs and adjectives according to the topic.
At the level of interpretation, it has been concluded that although in most cases Nizami's views on Divine Names and Attributes are in accordance with the Islamic discourse in agreement with the general Muslims and other theological sects (such as the Mu'tazila and the Imamiyyah), his influence from Ashari's discourse is very obvious. For example; regarding the vision of God, he, like Ash'aris, believes in observing the God with the eyes. In other cases, he didn't hesitate to ridicule cults of "Mojassameh" and believers in dualism and astronomers who believe in the influence of the movements of the planets on the fate of humans. He has talked about his fatalism and recounted his philosophical tendencies. He also has praised the king and has considered it a divine gift.
At the level of explanation, the following conclusions have been reached; In most of the verses, Islamic discourse has been reproduced, in some cases, the military emphasis is on the special discourse of Ashari, and it definitely rejects the opinion of other theological sects - Mu'tazila and Imamiyyah. Finally, he has rarely preferred the beliefs of Mutazila and Imamiyyah to Ashari thoughts and took their side.
Conclusion:
Perhaps, more than anywhere else, traces of Ash'ari discourse in literary works can be found in Prologues. The interpretation and description of the examples show that Nizami cannot be called a fanatic in the discussion of Divine Names and Attributes, and he claimed that he was only referring to Ashari theology and was trying to ridicule other theological schools. In many verses, he insists on the commonality of all Muslims (the Islamic discourse) and only sometimes according to his own special opinion, he emphasizes the Ashari's discourse and pushes other discourses to the sidelines. This point can be extended to other writers as well.
Another benefit of analyzing the critical discourse of verses that have references to Divine Names and Attributes is to put a microscope on the poet's intellectual system and reach a better understanding of his thoughts. Among them: realizing the military's attachments and tendencies to Sufis and bowing to them, honoring reason and philosophy -not like the Mu'tazila-, honoring speech and literature, mocking the astronomers and praising the ruling class, which is the favorite and strengthening of their government.
One of the advantages of critical discourse analysis of literary texts is that, by comparing the discourses of two or more poets and writers together, one can achieve their stylistic and intellectual differences and the time and place of their lives. One of these comparisons-which can be the topic of another article- is the analysis of the discourse of two contemporary poets with two different theological schools; For example, on the one hand, Ferdowsi-the representative of the Imamiyyah- and on the other hand, Onsori-the representative of the Ash'ari-. It is even possible to compare two poets from the same school of theology-for example Sana'i and Rumi, who are Ash'ari- and find out what things each of them referred to and relied on more than the other.