Jacques Derrida introduced deconstruction as a skeptical approach with deconstructing the text to show it, dichotomies and internal contradictions, that appear as really. This article deconstructs Moses – Elias’s dialogue in Koran from the point of view of Koran’s interpreter and Moses – Shepherd’s dialoge in Masnavi as it is read by critiques. After Masnavi some stories such as "The lion and the rabbit" and "The Merchant and the parrot" are also deconstructed the Moses - Elias narration that appears in Koran on a dialogical foundation and the interpreters approach it from a deconstructionist perspective to elaborate and explain it. Meybodi’s Kashforasrar explicitly and obviously pricileges Moses and his questions to Elias and his answers. Mowlana refers to this dialogue in Masnavi on the basis of its dialogical structure. Another structure crammed in Masnavi on the basis of Tariga (Sufi’s way) / Shariat (Religious way) and love / wisdom is Moses – Shepherd’s dialogue that the reader can deconstruct hermeneutically. The Sheperd in his personal experience turns to metaphysics and spiritual world and the prophet appears as an authority to detect his language like his soul and gives a sound interpretations to his internal experience.

Today, education systems in Islamic societies face numerous challenges, and finding ways to meet these challenges is considered to be the most serious concern in the realm of education planning in Islamic societies. Among the challenges a Muslim community may face, one can refer to the propagation of post-modern doctrines such as the retutation of authentic epistemological resources, deconstructionalism, the refusal of any modeling in education, relativism, etc., each of which brings about callenges educational systems in religious communities face. One logical way to meet the challenges is to bring forth the competing Islamic theories in the areas in question; for example, we can make we of the theories and views put forwards by Muslim thinkers and philosophers. In this article, the writer attempts to make a comparative analysis of Rumi (of course, as a Muslim thinker, not as a representative or mouthpiece of Islamic theories) and certain views of post-modem thinkers. This article seeks to cast light on the possible similarities (common points) and differences (paradoxies) which exist in Rumi's educational views and post modern views.

In the Western countries since the 19th century, women's legal demands took shape in the form of feminist movements. These movements rapidly spread to the developing countries evolving in different types and forms.Simin Daneshvar is the first Iranian writer who, in all of her works and in different ways, seeks women's the lost rights. She explicitly calls herself a feminist believes in a type of Iranian and oriental feminism which lacks the exaggerated emphases put on and found in the Western feminism. Daneshvar's feminism openly includes and reflects some manifestations of the old patriarchy, male behavioural disorders, women's oppression, as well as their significance.This essay avoids a deconstruction of Daneshvar's works and does not intend to search for feminist elements in deeper layers of her writing.Nonetheless, the essay attempts to retrieve the simple and transparent traces of feminism in her works and state them in a general classification.

This article reviews the major teachings of policy formation in modernism paradigm by deconstruction method to reconstruct the discipline in the context of postmodernism. Based on this, the first section studies the key modernism teachings such as objectivism, rationality, development, unitarianism and their impact on the modernism policy formation theory. The second section introduces postmodern teachings and reforms the policy formation theories in postmodern paradigm. Thus, postmodern criticism of modernism bases of policy formation in denying objectivism, development and improvement, irrationality and pluralism is discussed. The article does not claim that contrary to postmodern thinkers' approach, there is postmodern policy formation discipline in a metanarrative frame. Hence, the paper explains and criticizes modem policy formation theories in the new context.

One of the discussions about knowledge and interpretation of religious texts is the effect of hidden factors on understanding and thought. These factors include an individual's subsistence level such as ethos and mentality – translator’s or interpreter’s age, gender, intelligence, as well as his/her native and ethnic culture.This study aims to investigate the effect of gender on discourses of two contemporary translations of certain Quranic verses. The translations of two contemporary translators, ‘Tahereh Saffarzadeh’ and ‘Mohammad Mahdi Foladvand’, are therefore analyzed. Using discourse analysis, the research seeks to answer the question of what kind of meaning is created by a patriarchal system and what kind of changes has this system undergone over the period of time.For the purposes of this study, a patriarchal system is considered as a discourse with an ideological function that, on the one hand, consists of various sub-discourses, and on the other hand, acts as a barrier which prevents cultural, social, and even biological facts from being neutrally reflected.The analysis of the effect of gender on the two aforementioned discourses shows major contrast between two semantic systems: one reproduces the patriarchal discourse, whereas the other tries to challenge the order of patriarchal discourse and to build new meanings to reinforce the signifiers of a discourse of equality and thus reveal the prominence of human identity over gender identity. In fact, by using various techniques, each translator tries to distinguish their favorite discourse signifiers and to deconstruct and marginalize the signifiers of the other discourse.

The major aim of this study is to show the impact of myth of Scheherezade on the postmodernist narrative style of John Barth. It also tends to subvert Barthian subverted mythology or worldview in the light of Paul de Man's deconstructive perspectives. The decentralization of what Barth considers as the replenishment of used up literary conventions in its turn can be decentralized by de Manian rhetorical reading of the text. This article is a reading of Chimera as related to a two-step de Manian reading strategy, first, the detection of figures of speech or topological language and the aberration of each trope, second, the exemplification of allegory of reading in each of the novellas. As de Man proclaims, all the languages are figural, in other words, constituted of denominative and conceptual spheres. The conflict between the two is never resolved within a text and culminates into an aberrant aporia. Such a loophole is what causes the impossibility of reading in any text.