نشریه زبان و ادب فارسی
پیاپی 248 (پاییز و زمستان 1402)

Analyzing and Examining the Status of Appropriateness of Verbal Communication Factors in the Structure and the Meaning of Speech Theory of necessity is a different approach to the reason behind linguistic constructs and rhetorical arrays used in speech. Herein, the study focuses on the reason for the quality or state of the language and the role of the requirements of various influential factors. This theory moves beyond grammar and rhetoric and studies the characteristics of speech and factors influencing its creation, besides how and why it is created.The theory of necessity comprehensively examines the basic and effective contexts in creating the structural and aesthetic features of language. All possibilities in the language are considered for explaining the characteristics of speech and sometimes affect analyzing content and meaning.This linguistic-cognitive theory studies the reasons for the existence and creation of language features in all areas of language and rhetoric. This analysis is not limited to the formal sphere of speech; Rather, how to use the formal potentials of language in conceptualization and creation of meaning is the main focus of study. In order to discover the meanings and concepts of speech (the main purpose of this theory), studying how these concepts are presented at the appearance level of language is a necessity. The theory focuses on the application of these linguistic possibilities, examines their role in creating meanings and concepts, and explains the role of meanings and concepts in determining the apparent characteristics of language.

Geophagia means the habit of consuming soil, mud, etc. It has a long history in many parts of the world. This phenomenon has also been reflected in Ancient Persian and Arabic texts in different ways, and various groups of people have tended to it. Many ascetics and Sufis, caliphs and kings and statesmen, poor people, women, children, madmen and the general public have been inclined towards it. In this research, we have investigated the reflection of geophagia in Persian and Arabic poetry and prose texts and we have tried to answer these questions: 1. How is geophagia reflected in ancient Persian and Arabic texts? 2. How is geophagia among different social spectrums? 3. How is geophasia in medical, religious, ethical and literary texts and in proverbs?We have done this research in a descriptive-analytical method, and by identifying various sources in which geophagia is mentioned and referring to them, we have examined and analyzed the issue. According to the evidence of Ancient texts, geophagia in addition to madness, is often due to poverty, asceticism and piety, pleasure and addiction, or the longing of pregnant women. Various proverbs among Iranian tribes with the theme of geophagia have shown the prevalence of geophagia and also the difficulty of quitting it. Except for the early ascetics, who considered geophagia as a form of piousness and ascetic practices, insisting on halal eating and less annoying, poets and writers often had a negative attitude towards this issue and considered it one of the disgusting and sick habits. They have invited others to avoid it. In medical texts, geophagia has been recognized as a kind of disease and they offered solutions for its treatment. In moral texts, geophagia has been considered as one of the diseases of the soul, and sometimes mud eating addiction has been mentioned in parables. In Islamic religious texts, geophagia is also forbidden.

Anecdotes of Elders in Persian Sufi Poems Sufi literature in its two forms, prose and verse, especially between the 6th and 9th centuries A.H., is a large and important part of Persian literature with various types and subtypes such as edicts and didactic works of prose and verse, as well as works that report moments of passion and Sufi illumination is in a lyrical or symbolic language. One of the main and common materials among almost all these different types, although with different levels and frequency among the types, is the narration of "stories" and "sayings" of Sufi Sheikhs. This research is an attempt to present a detailed and documented picture of the quality and quantity of the reflection of the "stories" (and not the sayings) of the Sufi sheikhs in the most important Persian Sufi educational systems, including Hadiqat al-Haqiqa Sanâ'i, Attâr's poems including Elâhinâma, Asrârnâmeh, and Manteq al-Tayr and Mosibat-nâme, the six books of Mowlânâ's Masnaviye Maʾnavi, and Jâmi's Haft-orang. The results of this research show that out of the total of 300 stories narrated in these works, apart from the stories attributed to the unknown elders (47 stories), which constitute the highest amount of stories, the most stories are related to Bâ Yazid (with 24 cases), Abu Saʾid Abul Xair (with 21 cases) and Šebli (with 20 anecdotes). Also, about a quarter of all the stories are "Karâmat stories" and the theme of the rest of the stories is the teaching of Sufi knowledge and concepts. It is worth mentioning that in a historical and comparative perspective, it is clear to see the increase in attention to the narration of Karâmat stories between Sanâʾi and Rumi; As in Hadiqat al-Haqiqat, there are no honorable stories, but among the 26 stories narrated in the six books of Mowlânâ's Masnavi, 15 stories (that is, about 60 percent of the stories) are about honor. Finally, it is possible to consider the totality of Persian Sufi poems as having less attention to stories of virtues compared to types such as Tazkirats and hagiographies as well as some ancient Arabic short books.

Rumi and Shams Discourse Analysis in the Expression of Love Based on Halliday's TheoryIn the current research, a romantic discourse of Rumi and Shams has been analyzed based on the order of Halliday's role orientation. Examining the text (speech and writing) in discourse analysis takes place beyond the formal structures of the language. In romantic words and texts, according to the speaker's abstract expression, mental images are coded in a special way. The main goal of this research is to find out how emotions are represented in this romantic discourse, as well as to find similarities and possible differences in the expression of their internal feelings. This research answers the question of how the characteristics of Rumi and Shams' romantic speech are determined based on Halliday's role-oriented order. The hypothesis of the research is that Halliday's role-oriented order is efficient in analyzing the discourse of romantic texts. Based on this, a sonnet by Rumi and a romantic expression by Shams Tabrizi have been selected as a case in point so that we can obtain broader dimensions of this discussion. the context of the text in a descriptive-analytical way has been investigated with the help of all three ideological, interpersonal and textual trans-roles. The findings of the research show that the high frequency of the behavioral process in Moulana's sonnet shows his visual experience of his lover and his special attention to the description of his beloved's behavioral states. The high frequency of the existential process in the words of Shams reveals the concept of the existence of this love.

Comparison and analysis of Mowlânâ's and Eckhart Tolle's Solutions about the Crisis of Meaning The meaning of life is a concept related to the contemporary era. Traditional man lived in the shadow of a meaning that arose from religion and myth, and modern man sought meaning in science, reason and progress, but contemporary man - especially from the Second World War onwards – rejected the previous metanarratives is wandering in emptiness of meaninglessness. The crisis of meaning is the main preoccupation of the present time. The main issue of this research is how to treat senseless pain by referring to the ideas of Mowlânâ (672-604) and Eckhart Tolle (1948- ). In this regard, their opinions have been compared in a descriptive-analytical way. The results of the research show that Mowlânâ considers ego the main cause of human confusion and meaninglessness and introduces love as the most comprehensive treatment for existential diseases. The love that removes the meaninglessness by showing the passion of life and the sweetness of being, as well as seizing time and creating a new perspective in the lover's life. Tolle considers the conditioned mind, stereotyped thinking, captivity in the concept of time and inauthentic identity to be the main causes of the crisis of meaning in contemporary times, and to solve this crisis, he recommends living in the present moment. God is in the center of Mowlânâ's attention; But for Tolle, man is the original. Rumi's intended soul is similar to Tolle's intended mind. Mowlânâ's love is heavenly and directed to the God, and Tolle's love is directed to existence and all creatures.

Real Saʾdi Versus Implied Sa’di in the Prologue of Golestân AbstractIn narratology, the discussion of the six components of the narrative communicative model has given rise to heated debate. The author discusses the six components of the narrative communicative model and how they relate to the external and internal voices of the narrator. The real Saʾdi Shirazi is the composer of the works, but there is also an implied author who mediates between the real Sa’di and the narrator. The narrator's voice conveys the Prologue of Golestân to the reader/narrator, while Saʾdi Shirazi's voice can indicate his ideology as a real author. However, the works are not a direct reflection of the real Sa’di's positions, but rather he expresses his point of view through textual tools. The article examines the real and implied position of Saʾdi in the Prologue of Golestân, using the authorial Saʾdi as a solution to discuss contradictions and paradoxes attributed to the real Sa’di. From this position, Golestân and Bustân are the works by this authorial Saʾdi rather than the real Saʾdi mentioned in the tazkiras.

An Epistemological Analysis of Spiritual Awakening in Persian Mystical Literature and Satori in Zen Buddhism Narratives (Case Study: Rumi's Masnaviye-Maʾnavi and Stories of  The Gateless Barrier and One Hundred and One Zen Stories) Awakening means the annihilation of ignorance, and it is one of the most important concepts in Islamic mysticism, which Rumi has discussed and analyzed many times in the stories of Masnaviye Maʾnavi. The concept of Satori has the same meaning in Zen Buddhism texts, and understanding and experiencing it is central to meditation and spiritual journey. Hence, the goal of the present essay is to analyze awakening as reflected in Rumi's Masnaviye Maʾnavi as a prominent work of literature concerning Islamic-Iranian mysticism, alongside Satori narratives as presented in The Gateless Barrier and One Hundred and One Zen Stories, which are both famous texts in Zen mystical tradition. The demonstration of similarities and difference between these two philosophical traditions is done using a descriptive-analytical method. Upon analyzing the research data, it becomes evident that there is an overlap between features of awakening in Masnaviye Maʾnavi and Satori in Zen Buddhism; features such as being sudden, enlightening, and reproducibility, although the suddenness is reflected more in Satori narratives. Also, astonishment, which is a subfeature emerging from the audience's perspective, is reflected abundantly in Zen Buddhism texts, because of its irrationality and Incomprehensibility. Conversely, stories about wakefulness in Masnaviye Maʾnavi, which follow firm logical premises compared with Satori narratives, lack this feature.

Analysis of Saʾdi's Philosophical Parresia and Anti-Authoritarian Discourse in the First Chapter of Saʾdi's BustânDiscourse analysis is a common subject between linguistics and different branches of humanities and social sciences and tries to show the coherence of form and meaning in a text or communication field. Literary texts are one of the most important discourse texts. Discourse analysis in literary works is of significance not only in more accurate knowing of works but also in anthropology, Understanding of communication structures and cogitative foundations of a society. The "anti-authoritarian" discourse, which is an appendage of the term "tyranny" can be found in Persian literary and historical texts with different characteristics, components and titles. The analysis of anti-authoritarian discourse examines the demonstrations of this critical discourse in a semiotic field and an interdisciplinary study. The present study tries to prove the systematic unity of the components of the first chapter of Bustân in Saadi's anti-authoritarian discourse by describing, explaining, interpreting verbal behavior, linguistic usage, rhetorical dimensions, formulation of concepts and components. In the current research, the theories of Foucault and the methods of Norman Fairclough and Theo Van Dyck are used in discourse analysis.

A number of Hafez's poems are related to each other. Analyzing the elements of these links leads to a more accurate understanding of the poems, a better understanding of the thoughts and approaches of the poet, and a better drawing of the faces of the characters in the poems. The knowledge gained from reflecting on the intratextual relationships of Hafez' Divan can be effective in correcting the poems. In this essay, an example of the beneficial results of paying attention to intertextual relationships in the correction of Hafez's poems is explained with the method of content analysis and in a descriptive-analytical way. In the verse: My heart does not desire asceticism and repentance, but we should strive in the name of Xâje and his government نمی کند دل من میل زهد و توبه ولی به نام خواجه بکوشیم و فر دولت او Paying attention to the intertextual relationship of the Divan shows that the "Xâje" in this verse is Xâje Jalâloddin Turân Shah, the famous minister of Shah Shojaʾ Mozaffari. Hafez has eulogized this vizier in a significant number of his poems. The analysis of the poems related to him in Hafez's Divan provides us with significant information about his thought and life and his relationship with Hafez. The meaning of this verse is in complete conflict with the knowledge obtained from the analysis of those poems. The inconsistency suggests that the current recording of the verse may be flawed. By referring to the old versions and checking the recorded recordings, it was possible to recover the correct form of the verse.

Laṭā’if fi al-Uṣūl, the oldest versified Persian encyclopaedia from the late 13th century The poetic text Latâʾef fi al-Usul is the oldest surviving versified Persian encyclopaedia that was composed by Mohammad b. Mohammad Marqinâni, known by the title of Šams-e Dabirân, in 696 AH/ 1297 CE. It comprises 4897 verses in the metre of Hazaj-e Mosaddas-e Mahzhuf. The main subjects that are covered in this work are principles of faith (including divine attributes, the theism of theosophical and pantheistic varieties, proofs of prophecy, scriptural miracles, etc.) and principles of poetry (including rhetorical figures, prosody and rhyme). The poet, who was among the literary and Sunni religious scholars of Transoxiana, composed his poetic work after a ten-year stay in Anatolia in his old age in order to guide his children. He dedicated it to the powerful Ilkhanid vizier, Sadr al-Din Ahmad Xâlediye Zanjâni, also known as Sadr-e Jahân (d. Rajab 697/ April-May 1298).In addition to introducing the work and its author, the present article focuses on identifying the author's sources in the chapter “Principles of Poetry”, and makes a comprehensive comparison between the topics considered in this chapter and those of similar older works such as Hadâʾeq al-Sehr fi Daqâʾeiq al-Šeʾr by Rašid al-Din Waṭwâṭ, al-Moʾjam fi Maʾâyīr ašʾâr al-ʾajam by Šams Qeys Râzi, Meʾyâr al-Ašʾâr by Nasīr al-Din al-Tusi and Orâzat al-ʾAruziyyin by Jamâl al-Din Mohammad Qarasši. It has been demonstrated that the author of Laṭâʾef did not make use of al-Moʾjam and Meʾyâr al-Ašʾâr, and for this reason, that is, because of its independence from these two pioneering works in explaining Persian prosody and rhyme, Laṭâʾef is one of the significant sources in this subject matter. In the section on rhetorical figures, the single source of Marqinâni was Hadâʾeq al-Sehr fi Daqâʾeiq al-Šeʾr by Rašid al-Din Waṭwâṭ.

Structural Analysis of Abdullâh Qutb's Epistels   Letters are one of the important types of Persian literature and types of prose that have been of great literary, social, historical and political importance in different historical periods. Islamic mystics, using the art of writing and following the religious leaders, have written letters to convey mystical teachings and guide seekers of the path. Abdullâh Qutb is one of the prominent mystics of the ninth century AH who established the ideal society and utopia called "Exvânâbâd" near Jahrom. Through writing letters, he managed this ideal society and guided and educated his followers; Writings that are noteworthy both in terms of Persian prose and in terms of containing valuable mystical points for the guidance and education of seekers. Accordingly, in this paper, the structure of Qutb's epistels have been studied by analytical-descriptive method. The research findings indicate that the stylistic features of Qutb's writing, i.e. the tendency to simplify and brevity, have changed the structure of his writings and this has caused the difference between the letters of Qutb and other mystical writings. These letters are among the brotherly epistels and multi-faceted letters.

Introducing, Comparing, and Criticizing the Exegesis of Mohammad ibn Qavâm Balkhi and the Exegesis of Qâzi Ibrâhim Tatavi (Based on Verses from Maxzan al-Asâr) In the present research, it is tried to select verses from the Maxzan al-Asrâr by referring to the manuscripts of two important exegesis of Nezâmi's Maxzan al-Asrâr, namely the exegesis of Mohammad ibn Qavâm Balkhi, known as Karri, from the 8th century AH and the exegesis of Qâzi Ibrâhim Tatavi from the 11th century AH, and then The exegesis and analysis of both commentators about these verses should be examined and compared. The commentary of Mohammad bin Qavâm Balkhi is one of the oldest commentaries of the Maxzan al-Asrâr, the manuscript of which is available, and subsequent commentators are often influenced by this work. Qâzi Ebrâhim Tatavi has repeatedly mentioned Muhammad Qavâm Balkhi in his commentary on Maxzan al-Asrâr. In this research, while comparing the explanations of the verses from both commentators, it is shown that Qâzi Ebrâhim was not just an imitator, and in some verses, he innovated and provided different explanations and analysis, and traces of imitation are also evident in some verses. For this purpose, some verses that are sometimes difficult and ambiguous have been selected to determine whether these interpretations are sufficient in their analysis or whether they have not been able to resolve the ambiguity and the problem still remains.