فهرست مطالب حسین تک تبار فیروزجایی

Poetic images are the product of emotional and intellectual experiences of the poet. Using poetic images with the aim of conveying experiences (thoughts and feelings) and reflecting on its elements is considered a reflection of the poet's worldview; It is impossible to ignore its role in representing the quality of the literary work as well as the level of its impact on the audience. In this article, the author has examined Abdullah Bardoni's poems with Peirce's semiotic approach and based on the library approach and descriptive-analytical method, and seeks to recognize, analyze and explain the poet's poetic symbols and codes. Also, in this essay, referring to different approaches of semiotics, intellectual layers and signs such as: intertextuality, time, place, character, narrative, author, the methods of discovering additional meanings along with the codes in the poet's poems are evaluated to open new horizons. in line with the image of the identity part of the poem of resistance against his audience. In Bardoni's poems, Hodhed is a symbol for the flood of immigrants, Bayt (house) is a symbol for his country and a thief, Sindbad is a symbol for expressing suffering and displacement, and the silence of the people in front of Zubiri's martyrdom is considered the failure of the revolution. he does. The poet looks at Yemen's exile (mother) as a child whose bloodlust is gnawing at her in the darkness of displacement. Even though he is in his homeland, Berdouni creates a place in his poems and talks about Arab unity. The use of words such as bright day, the dawn of victory, light, fire, bride, lightning and thunder, which is a narrative of the bitter reality ruling the country and the efforts to free it from captivity, implicitly obtained signs of the poet. .Poetic images are the product of emotional and intellectual experiences of the poet. Using poetic images with the aim of conveying experiences (thoughts and feelings) and reflecting on its elements is considered a reflection of the poet's worldview; It is impossible to ignore its role in representing the quality of the literary work as well as the level of its impact on the audience. In this article, the author has examined Abdullah Bardoni's poems with Peirce's semiotic approach and based on the library approach and descriptive-analytical method, and seeks to recognize, analyze and explain the poet's poetic symbols and codes. Also, in this essay, referring to different approaches of semiotics, intellectual layers and signs such as: intertextuality, time, place, character, narrative, author, the methods of discovering additional meanings along with the codes in the poet's poems are evaluated to open new horizons. in line with the image of the identity part of the poem of resistance against his audience. In Bardoni's poems, Hodhed is a symbol for the flood of immigrants, Bayt (house) is a symbol for his country and a thief, Sindbad is a symbol for expressing suffering and displacement, and the silence of the people in front of Zubiri's martyrdom is considered the failure of the revolution. he does. The poet looks at Yemen's exile (mother) as a child whose bloodlust is gnawing at her in the darkness of displacement. Even though he is in his homeland, Berdouni creates a place in his poems and talks about Arab unity. The use of words such as bright day, the dawn of victory, light, fire, bride, lightning and thunder, which is a narrative of the bitter reality ruling the country and the efforts to free it from captivity, implicitly obtained signs of the poet. .Poetic images are the product of emotional and intellectual experiences of the poet. Using poetic images with the aim of conveying experiences (thoughts and feelings) and reflecting on its elements is considered a reflection of the poet's worldview; It is impossible to ignore its role in representing the quality of the literary work as well as the level of its impact on the audience. In this article, the author has examined Abdullah Bardoni's poems with Peirce's semiotic approach and based on the library approach and descriptive-analytical method, and seeks to recognize, analyze and explain the poet's poetic symbols and codes. Also, in this essay, referring to different approaches of semiotics, intellectual layers and signs such as: intertextuality, time, place, character, narrative, author, the methods of discovering additional meanings along with the codes in the poet's poems are evaluated to open new horizons. in line with the image of the identity part of the poem of resistance against his audience. In Bardoni's poems, Hodhed is a symbol for the flood of immigrants, Bayt (house) is a symbol for his country and a thief, Sindbad is a symbol for expressing suffering and displacement, and the silence of the people in front of Zubiri's martyrdom is considered the failure of the revolution. he does. The poet looks at Yemen's exile (mother) as a child whose bloodlust is gnawing at her in the darkness of displacement. Even though he is in his homeland, Berdouni creates a place in his poems and talks about Arab unity. The use of words such as bright day, the dawn of victory, light, fire, bride, lightning and thunder, which is a narrative of the bitter reality ruling the country and the efforts to free it from captivity, implicitly obtained signs of the poet. .

This article aims to show that the poet is the son of his environment, and his tools and poetic themes must stem from that environment, whether he likes it or not. Our goal is to study the civilizational development and its impact on the poet's thought and the impact of social, political and economic life, that most of the poetry was speaking about the life lived by the poet and the extent of its impact on the poet and society in general.We also note that the study of concepts, terms and meanings has dominated a wide area in Arab and non-Arab criticism, and each group is interested in presenting the juice of their thought about a specific meaning.In this article, we relied on the thematic, semantic and semiotic approach, on a careful consideration of the deep, not superficial, transformations taking place in Arabic poetry, which can be included in the section of modernity. Poetry and how to choose poetic tools and how to use themThis thesis is distinguished from others in that it dealt with metacharism by addressing Arab poets from several countries and different social conditions, cultures and religions that had not previously been collected in similar previous studies.The findings of this thesis in studying several fields of poets of the modern era by renewing the language in the light of a new experience and a new understanding of the poet's life and experience.

Thought reviews and critiques of thought go back to ancient Greece and Aristotle's Poetry. Criticism aims to refine the public taste and educate the author's thought; in the meantime, critique of the books can also improve the quality of content and beauty. This study investigates the book "Analysis of the Immaculate Conception of the Qur'an in the Teachings of the Qur'an and Sunnah" based on the analytical-descriptive method. The weaknesses include lack of compelling title, typographical errors in the form of inaccuracies in the citation, ambiguity, repetition, generalization, lack of reference to the necessity of research, and lack of footing. The reason for this is that some content is basic and there is no innovation in the content category. At the same time, it has the following strengths: beautiful calligraphy with good handwriting, annotations, and many footnotes that sometimes show up in vague descriptions of words and expressions, and beautiful layouts. Besides, the design on the cover could be much more beautiful than it is, for example, a picture of the miracle of the creation of the heavens or a picture of the staff of Moses, which turns into a dragon. Regarding the content, it also has strong points such as: coherence and logical order of the contents and its sequence and specialized view on the subject of miracles.

The mission of stylistics is to represent the aesthetic aspects of the text,and researchers seek to extract meaningful linguistic and literary points.Discourse stylistics based on the thought of Michel Foucault is a view of the relationship between the content of the text and the outside of the text,which examines how speech is formed in terms of syntactic style and speech elements and analyzes the expressive ways of the speaker.In this research,an attempt has been made to use a descriptive-analytical method,while explaining how the concepts are conveyed,the appropriate effect of the audience on how the verses of Surah Toor are arranged and the purposes of their objection based on Michel Foucault's discourse stylistic components.The findings show that the most frequent verbal action is the explicit action,which consists of 30verses out of 49verses of this surah;This is because God Almighty seeks to awaken and guide the audience,and for this reason,he defeats them with successive questions in the form of basic grammatical action,defeating his enlightening arguments. Carefully in three verses 45, 46 and 47 we find that according to the intensity of the stubbornness of the polytheists and the appropriateness of their condition,God dealt with them with a basic grammatical action.Therefore,the goal is to lead them to inner reason and transformation with love and patience.In verse 45,he tells the Prophet to leave them alone until their death.This command is in line with the persuasive action.In verse 46,he describes the day on which the polytheists are to be punished,so this verse seeks

Conceptual metaphor is a window into human beings and abstract concepts, so that it is easy for the audience to understand those intangible concepts, therefore the role of metaphor in individual and social life is undeniable. Proverbs are a mirror of the thoughts, culture and ideas of the users of that language. Animals are tangible items who have a great impact and role in human life, and the names of animals are widely used in Palestinian proverbs. The present study, with a descriptive-analytical approach, analyzes the forms of animals in Palestinian folk proverbs, relying on cognitive semantics, especially conceptual metaphor, to examine the abstract concepts in Palestinian folk proverbs. According to the analyzes and studies carried out on the book "Al-Jami 'Fi Al-Amthal Al-Amiya Al-Palestineh wa Yaleh Al-Kanayat Al-Amiya" by Ismail Al-Yusuf, nearly two thousand proverbs have been studied and recorded. The result of this research indicates that in all the proverbs that have the names of animals, 107 maps were found in it, among which the conceptual metaphor of "lowliness" was the most frequent, followed by the conceptual metaphor of "lowliness and ingratitude", the conceptual metaphor. "Weakness, humiliation and fear" were the most common animals have used the above concepts to warn the audience.

The critical review of translations is one of the most important approaches of researchers in the study of Nahj al-Balāghah, which can further reveal the hidden semantic and conceptual layers of Nahj al-Balāghah and on the other hand, it can determine the methods and requirements of a suitable and ideal translation. Given that Ladmiral's (1994) theory is the provision of destination-oriented translations and its purpose is to convey the full meaning and concept, and on the other hand, considering that Dashti has also tried to make a translation that can be understood by all people, the present study tries to review Dashti`s translation of Sayings of al-'Imam 'Ali in Nahj al-Balāghah descriptively and analytically from the perspective of Ladmiral (1994) translation theory. Therefore, all the Sayings of al-'Imam 'Ali in Nahj al-Balāghah along with their translations were adapted to the 11 components mentioned in the Ladmiral theory. The findings of this study show that Dashti`s translation is very similar to Ladmiral's theory and Dashti in this translation has tried to convey the text message to the audience. In addition, the findings of this article show that the readability component is most used in Dashti`s translation, which aims to convey the text message to the audience.

One methods to critique translation is its assessment in order to determine the quality of the translation including the patterns presented in this type of evaluation and critique based on the Garceschr('39')s evaluation model. This study intends to critique and evaluate the lexical selections of Hadad Adel, Moezzi, and Ansariyanchr('39')s translation in verses 29 and 30 of the holy Qurchr('39')a according to the proposed Graces model at semantic-lexical level and seeks to determine extent to which Haddad Adel, Moezzi, and Ansarianchr('39')s translations conform with the Garceschr('39')s modelboth lexically and semantically. The study is rather a descripive-analytic one in terms of design. The findings indicate that the translations of the translators can be critiqued and evaluated in terms components of Garce chr('39')s model in a way that the translations of each translator can be regarded as an explanation (explanatory and lexical explanation), or as plenty of parallels, parallelism, syntactic expansions, and the transmission of ambiguity. Verification of the correspondence of translations with the semantic-lexical level of the Graces model shows that the Ansarianchr('39')s translation in all of this level, except for the syntactic note, enjoys the highest level of correspondence with the semantic-lexical level, and secondly, the Hadad Adelchr('39')s translation is used moderately at this level. In such a way that all of these levels are observed in their translations. Finally, the Moezzichr('39')s translation due to its literal translation enjoys the highest match except for the syntactic note among other cases and the lowest level of applicability and utilization of the Garceschr('39')s model.

Since proverbs are deeply rooted in people's culture and thought, the study of the image schema of Arabic proverbs will lead to a deeper understanding of Arabic life and culture. Investigating the image schemas of the Arabic proverbs based on cognitive semantics introduces us to the thought, culture, and morals of the Arab. According to the cognitive view that "the human beings develop what have been experienced into the domain of abstract concepts", The present study seeks to investigate the variety of existing schemas in the thousand proverbs of the book of Faraid al-Adab based on the image schema model of Evans & Green in the framework of cognitive linguistics. This article also examines the effectiveness and frequency of image schema as well as the reasons for the multiplicity of them.
It also tries to provide answers to two other questions which image schemas are more abundant in the collection of Faraid al-Adab, and what is the significance of analyzing Arabic proverbs in the framework of cognitive semantics. The present study is based on this descriptive-analytic approach. So one thousand proverbs of Faraid al-Adab are randomly selected and the various schemas in it are extracted and analyzed in order to examine how these visual perceptions are transferred to the field of abstract concepts. The analysis is based on the hypothesis that the container schema and quantities schema have a high frequency in Arabic proverbs.
It also gives a more accurate understanding of the objective and metaphorical meanings of the Arabic proverbs are achieved in the empirical and abstract application of the context of cognitive semantics and conceptual schemas. This is because the human mind is basically empirical and language cannot be studied independently from human imagination.
The results of the research showed that the types of image schemas provided by Evans and Green are observable in Faraid al-Adab, and the balance schemas have the highest frequency and non-material schemas have the lowest frequency in the proverbs that we studied. According to their role and their presence in the life of the Arabs, animals and other elements of nature, appear with a high stance in the proverbs. Also, human activities and their organs have a significant role in establishing the source domains of the proverbs. More often, Arabic speakers convey concrete entities to abstract matters. However, they occasionally have the opposite tendency. Compared to the Persian proverbs, the Arabic proverbs tend to show more of the plurality of image schema. This is due to the fact that the simple life and experiences of the Bedouin lifestyle has its effect in this matter.Image Schemas are usually taken from different aspects of experience, but this feature is less distinctive in the Arabic proverbs. The life and experiences of the Bedouin people has had its influence in this regard. As a result, in comparison with Persian proverbs, there are fewer cases of both cluster schemas and network schemas in Arabic proverbs.

The present study concerns a comparative sociolinguistic study of similarities and differences between gravestone inscriptions in the two holy cities of Qom in Iran, and Najaf in Iraq. This descriptive-analytical study has been conducted based on studying 1,000 gravestone inscriptions of the commoners, half of which belong to Najaf, and the rest to Qom. The research findings indicate that the Najaf inscriptions render merely a brief report, replete with Islamic religious advice, all devoid of any hint regarding the deceased persons’ social status. In this regard, the Najaf inscriptions make just a reminiscent of former classic and heritage-based Islamic evidence. In contrast, those of Qom imply the grief and bereavement of the dependants of the deceased, all indicative of their profound sorrow for their loved ones. Here, the religious traces are fainted by far compared with those of the former category, although not entirely without any such hint.

According to Nahviyun, common language is predominantly the deviated form of basic order and for explaining grammatical categories in the given sentence the deviated forms should be restored to its basic order. One of the profound aspects of the verses is the elimination of the result of the condition. Identifying the outcome of the condition and considering the appropriate appreciation for it is an important issue that the interpreter must take into consideration in order to reflect God's word correctly in the target language. This study aims to examine the method of reflection of the conditional condition in fourteen Persian translations of the Holy Quran. The results of the research show that the concept of deep construction in the theory of transformation is close to the point of appreciation or interpretation in the Arabic language. There is a close connection between the removal of the bet condition in the translation and the types of translations. Elahi Ghomshaei, Ansariyan, Rezaei Esfahani and Mrs. Safarzadeh have paid the most attention to the deep reflection of the result of the condition and Mr. Dehlavi - despite the literal translation of it - in many cases, the conversion of verses he has taken into account the deep reflection.

Stylistics as a branch of modern linguistics always strives to examine the text in terms of aesthetics, regardless of history, society and the life of its author, which extratextual matters. Studying the Surahs of the Quran from this point of view indicates that the Quran is a technical, precise, timeless and super-human text and has a unique and consistent structure. The framework of stylistics includes a review of phonology, vocabulary, sequences, definite or indefinite structures, singular and plural words, repetition, nominal or verbal sentences, and types of questions and so on. The present study examines the aesthetic and stylistic aspects of the Surah Al-Qamar through a descriptive-analytical method, while taking into account the unique context of the Surah itself. The result of the study revealed that, given the context of the Surah, words, sentences, and letters have been used artistically in a unique sequence and position. The words serve the meaning perfectly, and the meaning has affected the choice of words, in a way that it would not be possible to modify, move, or make a suggestion in order to alter and transform the text.

Ancient and modern critics of Arabic poetries have had special attention to poetry and offered kinds of concept which are different from critic to critic. Amongst the contemporary critics, Ahmed Shayeb had had new point of view and posed various works. Thus the present paper tries to study his critical views of his book titled "Principles of literary criticism" by descriptive – analytical method.
He believes that there should exist order among the words and phrases. In his view point lexicon is applied as a means of expressing the meaning and there is cohesion between them in a poetry. Emotion is the most important element of the poetry in his view point.

Narration and recounting about Abu Muslim Khorasani and his uprising have always been the literati and historians and each described it according to their own understanding and attitude. Amongst all two Arabic and Persian literati – Jurji Zaydan and Abu Taher Tarsusi have studied Abu Muslim issue with a special attitude and offered various concepts as well as contradict ones. According to his status, the present paper intends to compare the structure and the content of Abu Muslim Khorasani and Abu Muslim Nameh's stories. The results show that there is no evidence of effect and affect between two stories. The real character of Abu Muslim has been distorted somehow in both works; Zeaydan has been more successful in considering the form and content both rather than Tarsusi.

Salawāt upon the Prophet Mohammad and his family is a phrase frequently expressed or heard by Muslims in their daily life. Primarily, salawāt is communicated to admire the Prophet and his family; however, it has secondary pragmatic functions in Muslims’ daily communications and oral speeches. The main question this paper addresses to is what communicative functions salawāt plays in the social interactions of Iranian and Iraqi Shiite Muslims’ and if there is any difference in the functions of salawāt among these two communities. This research is done in the context of linguistic pragmatics and specifically John Searle’s speech acts theory. The research shows that in addition to its locutionary function, salawāt has illocutionary functions, such as directive, expressive, commissive, and declarative, as well. It also shows that the goal behind the directive usage of salawāt is indirectness. In the case of expressive function, the goal is foregrounding emotions. As for commissive function, salawāt helps to sanctify the commitment. In the declarative speech act of salawāt, the purpose is manufacturing consent and drawing attentions.

Holy Quran has been translated into Persian several times and on the other hand, a lot of criticism and review have been done concerning the Persian translations of the Quran. Meanwhile, the Tenth-Century Translation of Quran has not been studied so far, in spite of its attractions and strengths. So in this regard, the authors of this paper seek to introduce and explain this unknown translation based on the descriptive - analytic method to assess the success of the translation in conveying the divine message to Persian language. The results show that this translation is not often faithful to the grammatical structures of the Holy Quran. The most important strengths of the Tenth-Century Translation are as follows: exact Persian equivalents, precise meanings of Quranic words, considering the deep structures of Holy Verses in translation, paying attention to the morphological and literal and rhetorical characteristics of the Holy Quran.

Imam Hossein – lord of devotion and one of the greatest religious characters – whose poets are of much value and his devotion related concepts could be seen in Hafez Divan. Some of these concepts are blaming this world and secularism, avoiding acquisitiveness, blaming pride, thinking about death, avoiding guilt and corruption, modesty and humility, repentance and contentment. It is remarkable to mention that Imam Hossein and Hafez both applied simple language as well as Quranic concepts, simple terms and expressions and enjoyable rhyme and rhythm. Imam has enjoyed less imageries while they can be seen in Hafez's a lot. Thus the present article attempts to study Imam's devotions in Hafez Divan in descriptive – analytical method.

‘Then’ as one of conjunctions, has many usages in Arabic language. Since one of its usages is in the religious texts and the Holy Quran so that its different usages effect on the style, meaning, and concepts, and also, due to the sensitivity and significance of the Holy Quran, understanding the exact meaning of this conjunction, i.e. ‘then’, and studying its various states in different verses is essential and of high level of importance. Different verbal and semantic aspects of ‘then’ will be discussed in this paper by a descriptive-analytic method. The findings of the present research indicates that ‘then’ has been repeated 330 times in the Holy Quran, but it has different meaning in different verses. Also, lingual and rhetorical points in various verses show that it has another meaning in addition to equivocation, sequence, and delay which they are important in terms of rhetorical aspects.

Ansient Iranian scholars sages had a strong tendency toward moral advice and themes like good morals, sagacity, asceticism, friendship, in general, wisdom in particular. These themes and advice have found their way in Arabic literature through translating Pahlavi texsts to Arabic. Arabs welcomed the Iranian culture. arab thinkers and scholars all have acknowledged Iranian culture impact. wisdom has had its obvios main festations in the work of literary men (men of letters) all ower the world. Wisdom has always been regarded as one basis element that brings humanity to the peak of invaluabale works are the one by Ibn Muqaffa (ÇÈäãÞÝÚ) entitled aladabossaqheer va aladabolkabeer (ÇáÃÏÈ ÇáÕÛیÑ æÇáÃÏÈ Çá˜ÈیÑ) and the one written by Ferdowsi (ÇÈæÇáÞÇÓã ÝÑÏæÓی) entitled shahnameh (ÔÇåäÇãå). Wisdom can be seen as a dynamic element in both works. The commonality of the common references the two authors have taken advantage of. it also pohnts to the fact that both authors have quenched theirs, t by the pure wisdom of ancient Iranian sages. the present study aim at comparing and contrasting the common elements of wisdom in this two literary works. The researchers set to investigate the thematic similarities of the word wisdom and prove that ibn Muqaffa and ferdosy have both made use of the same reference.