سیده مریم روضاتیان

A quintessential element in Nizami’s oeuvre is the correspondence between the characters’ articulation and discursive features. In other words, one can explore different layers of their subjectivity in light of their articulation. In this respect, this study investigates Nizami’s Iqbal-Nameh. When Alexander instructs his three advisors, Aristotle, Plato, and Socrates, to compile “Kherad-Nameh,” their individual formulation echoes their position and personality. This study aims to investigate the three advisors’ divergence of discourse in light of Fairclough's 3D model. He analyses the discourse in three levels: description, interpretation, and explanation. The description level is a textual analysis, the interpretation level is a contextual and intertextual analysis, and the explanation level is a socio-cultural analysis. This study concludes that in formulating “Kherad-Nameh,” Plato’s discourse is informed by his position beneath the king, Aristotle’s assertive discourse is informed by equating his position with the king, and Socrates’ authoritative/degrading discourse is informed by positioning himself above the king.

AbstractAttar Neyshabouri's Tazkirat al-Awliya has a special place among Persian mystical works. Attar has used the mystical works before himself to compile Tazkirat al-Awliya, but he did not act in the same way in using all the sources. The intertextual comparison of Tazkirat al-Awliya with pre-Attar texts is one of the methods through which the main sources of Attar can be accessed. It can be used to analyze Attar's position as the author of a mystical literary text. In the present study, the sayings related to "Reza" from Tazkirat al-Awliya have been intertextually compared with Kashf al-Mahjoob and the translation of the Qushayriyah treatise. The main question of the research is: what is the intertextual relationship of Tazkirat al-Awliya with two mystical works before it? The results of the research show that the intertextual relationships of Reza's sayings in these three works are placed in five categories: direct intertextuality, reductive intertextuality, additive intertextuality, multiple intertextuality, and mixed intertextuality. Most of the intertextual relationships between Tazkirat al-Awliya and the translation of the Qushayriyah treatise are direct intertextuality, and between Tazkirat al-Awliya and Kashf al-Mahjoob are reductive intertextuality. This comparison shows that Attar has quoted the sayings in accordance with the goals he had in writing Tazkirat al-Awliya and also the characteristics of the previous texts. Removal of Arabic phrases, description and interpretation are changes that Attar has made in the sayings taken from Kashf al-Mahjoob.IntroductionWith the emergence of Islamic Sufism in the second century of Hijri, the creation of mystical works gradually began. At first, these works did not have a specialized approach and were mostly written based on Sharia-based topics. But from the 4th century of Hijri, mystical opinions and thoughts were organized and codified so that they could be transferred to others in the form of educational texts (Dehbashi & Mirbagheri Fard, 2004, p. 108). A significant part of the topics of these texts was explained by quoting sayings and anecdotes related to mystics. These sayings and anecdotes that passed from one text to another created an intertextual chain among mystical works. Attar Neyshabouri's Tazkirat al-Awliya is one of the main links in this chain that has transferred the sayings and anecdotes of the previous works, which were mainly Arabic and a few Persian, but with simple and didactic language to the later links with a literary and imaginative expression. Since intertextual studies are considered a suitable platform for analyzing common sayings and anecdotes in mystical texts, in this study, this platform has been used to compare the sayings related to Reza in Tazkirat al-Awliya with two Persian pretexts of this work, in order to explain what method Attar had in quoting the sayings from previous texts and why he chose this method.Materials and MethodsIn the present study, the position of the translation of the Qushayriyah treatise and Hojviri's Kashf al-Mahjoob among Attar's sources (focusing on Reza's sayings) has been explained using a descriptive-analytical method based on the intertextual approach and Genette’s theory of intertextuality.Research FindingsTazkirat al-Awliya has the most direct intertextual relationship with the translation of the Qushayriyah treatise. Also, the most intertextual relationship between Tazkirat al-Awliya and Kashf al-Mahjoob is of a reductive type which includes the removal of description and interpretation and Arabic phrases. The additive intertextuality can be seen only between Tazkirat al-Awliya and the translation of the Qushayriyah treatise where a part has been added to the narration of the pretext to complete the meaning. A quote is also common among all three works and is of multiple intertextuality type. In this type of intertextuality, the narration of Tazkirat al-Awliya has a direct intertextuality with the translation of Qushayriyah treatise, and a reductive intertextuality with Kashf al-Mahjoob in the example found in Reza's sayings.Discussion of Results and ConclusionsConsidering the results of the present study, examples of common sayings with one of the pre-texts can be found in Tazkirat al-Awliya which has been reduced in one part of the narration and increased or changed in another part. This type of intertextuality can be called mixed and according to different examples, sub-categories can be obtained for it. In Reza's common sayings, there are two examples of mixed between Tazkirat al-Awliya and the translation of the Qushayriyah treatise and one example with Kashf al-Mahjoob. This research shows that Attar made changes in Reza's sayings according to his goals. Removal of Arabic phrases and description and interpretation of the pretext, lexical, morphological, and syntactic changes appropriate to the Persian language and the increase of imaginative and emphatic elements are among the changes that Attar has made in quotations.

One of the cases of the use of Contradiction and Paradox in literary works is the description of the lover and the beloved, Because the power of love is beyond what can flow in the normal speech of the language. To describe the concept of love poets and writers go beyond ordinary language to better express the state of the lover and the beloved. In this research, an attempt has been made to answer this question by using critical discourse analysis and Fairclough's three-dimensional model, what is the role and position of Contradiction and Paradox in expressing the state of the lover and the beloved .The result of the research is that Contradiction and Paradox are evident at all levels of Fairclough's theory. The use of Contradiction and Paradox to express the state of the lover is more than the beloved. The gender difference makes the poet use different methods of contradiction and paradox to describe the lover and the beloved. The male sex has more power than the female, and the poet uses a more obvious contrast, But because revealing the issues of love for the female gender is against the custom, he uses contrast

One of the effective methods to study the semantic aspects of mystical language in literary texts is critical discourse analysis, which is a new attitude of discourse analysis in linguistics studies that analyses texts considering cultural and social context. The present research analyses Hafez's mystical language with an analytic-descriptive method and based on three-level pattern of Fairclough. For this purpose, after describing Hafez's mystical poems according to Halliday’s systemic-functional linguistics framework and relying on the textual metafunction of language in that framework, by observing the interlingual and extralingual contexts of the poems and with an intertextual analysis, it interprets and explains them ideologically. The results of the research indicate that distinguished mystical features in Hafez's mystical language have some points in common with other mystical texts and besides presenting the intertextual characteristics and general principles of mystical discourse, they indicate Hafez's personal and ideological views in relation with cultural and social conditions of his time. The achievement of the present research is to justify and describe Hafez's mystical language scientifically and pattern based and also to express how and why his mystical discourse is formed, produced and comprehended with applying effective and reliable instruments of critical discourse analysis. Therefore, the achieved results are reliable and based on linguistics authentic and reasonable rudiments and are also far from generalization and its following mistakes.

In the view of spiritual seekers, sincerity is the manifestation of divine interaction, signifying that no action should be undertaken except for the sake of God, and all deeds and words of the servant should be exclusively dedicated to God. Furthermore, sincerity bears the fundamental and foundational role in the individual and societal evolution of humanity, and the perfection, imperfection, health, and corruption of all stages and levels of this journey are influenced by this valuable virtue. This article seeks to address the question of the similarities and differences between two significant mystical texts, namely the elucidation of "Taa'rrof" and Qoshareh's treatise on the artistic function of the concept of sincerity, which is discussed in six sections: the analysis of definitions, the reflection of the Quran and Hadith on the subject of sincerity, the study of the meanings of sincere and sincerity, the levels of sincerity, the disadvantages and results of sincerity, and the relationship of sincerity with other mystical authorities. What is the nature of this relationship? Furthermore, the achievements of this research are to elucidate the extent of the artistic impact and convergence of Qoshareh's treatise with the elucidation of "Taa'rrof," which has been presented through the tangible influence or the interpretation and content extraction of various statements.

Critical discourse analysis is one of the effective theories for analyzing the hidden layers of language and discourse. One of the main components for expressing the discourse goals is power. A famous theorist in the field of critical discourse analysis is Norman Fairclough who believes that power has an effect on social relations and discourse. In this research, an attempt has been made to explain the power in Khosrow and Shirin systems using a three-dimensional model of Fairclough. The main hypothesis of this research was that Nezami in Khosrow and Shirin has created a discourse appropriate to the power and social status of each character. Analyzing the poems of Khosrow and Shirin, it became clear that the different uses of words, the use of linguistic and grammatical aspects, the differences in persuasive methods, the different views of the characters in the story, and the ambiguity in speech depend on the difference in unequal power in the poems of Khosrow and Shirin.

One of the effective methods to study the semantic aspects of mystical language in literary texts is critical discourse analysis, which is a new attitude of discourse analysis in linguistics studies that analyses texts considering sociocultural context. The present research analyses Hafez's mystical language with an analytic-descriptive method and based on Fairclough’s pattern and answers to this issue: How and why did Hafez create his mystical discourse and make it comprehensible? For this purpose, after describing Hafez's mystical sonnets according to Halliday’s systemic-functional linguistics framework and relying on the interpersonal metafunction of language in that framework, by observing the interlingual and extralingual contexts and with an intertextual analysis, it pulls out the reasons and explanations required from the beddings of his words and interprets and explains them ideologically. The results of the research indicate that factors performing the interpersonal metafunction in Hafez’s language are marked and discursive; they play an ideological role and are considered discursive features. The interpretation and explanation of these meaning features indicate that worldview, ideology, power relations and epistemological devices are the main effective factors in the formation and comprehension of Hafez’s mystical discourse. The achievement of the present research is to justify and describe Hafez's mystical language scientifically and pattern based and also to express how and why his mystical discourse is formed, produced and comprehended with applying effective and reliable instruments of critical discourse analysis. Therefore, the achieved results are based on linguistics authentic and reasonable rudiments and are also far from generalization and its following mistakes.

Analyzing the process of mystical language formation, considering its main source, i.e. Qur’an, is an important new field of research. Due to the variety and extent of mystical texts, it requires fundamental and innovative researches so as to discover the hidden dimensions of this language. The aim of this research is then presenting a new proposed model for analyzing the process of mystical language formation, which is introduced as word behaviorology. Word behaviorology that analyzes the semantic changes of Qur’anic words in mystical textbooks is a step toward innovative analysis of the process of mystical language formation Word behaviorology model, using the advantages of Kurt Lewin's field theory in psychology and Izutsu's theory, creates a new form of mystical language analysis. Both Lewin's field theory, due to its considering environmental effects on behavior, and Izutu's theory, due to its considering the direct influence of Qur’an on mysticism, Islamic Sufism, basic and relative meaning, are very helpful in this research. The achievement of this research is that it presents word behaviorology as new path toward mystical language analysis.

 Mystical language, originating from all Islamic sources, is primarily related to the Qur'an, and its most important manifestation is mystical-literary works. The analysis of the reflection of this language based on word behaviorology opens a new path in the analysis of the process of formation of this language. Lewin's field theory is in the field of psychological studies and is used in the analysis of human behavior and the factors affecting it. This theory measures a person's behavior based on the environment around them. The reason for paying attention to this theory and introducing it to the field of linguistic studies is that due to its focus on the effect of environmental factors, it can be helpful in word analysis and the effect of environmental factors on its semantic changes in mystical language. The various dimensions, perspectives and details of Lewin's theory and its various applications in the analysis of psychological events are not the purpose of this study. What makes the basis of this research is the main ideas of Lewin's theory which are redefined according to their application in mystical language. On the other hand, in completing this research, what provides the effective and  creative application of Lewin's theory is the use of Izutsu's theory in the book of God and Man in the Qur'an.  In the second chapter of the book, by discussing “the Qur'an and the Post-Qur'anic systems”, he analyzes the direct impact of the Qur'anic system on subsequent conceptual systems, including Islamic mysticism. Furthermore, his discussions in the field of semantics, including basic meaning and relative meaning, which pay attention to the meaning of words, were used to analyze the semantic changes of Qur'anic words in mystical texts. Based on the creative use of theories and considering the differences that arise due to their application in mystical texts and the field of mystical language, these theories are used in a reconstructed process in this research. This application can lead to a new model in the analysis of mystical language.
 This template is provided for analyzing the language of phrases and mystical teaching texts. This research is done with the focus on the word Tawbah (repentance) in the text of Al-Ta'aruf Li-Madhhab Al-Tasawwuf by Al-Kalabadi. The authors have also written another article on "Analysis of the process of formation of mystical language". Research Question:The main question of this research is whether Lewin's field theory of psychology and Izutsu's theory of mystical language can be used to introduce the word behaviorology as a new way in analyzing the process of mystical  language formation?
Research Hypothesis:The hypothesis of this research is that according to the capabilities of Lewin's field theory in psychology, by taking its focus away from man and his behavior, the focus of the theory can be shifted on the field of words and its behavior in mystical texts and with some fundamental changes, it can be introduced to the field of language studies. Therefore, by using the aforementioned theories, in a reconstructed process, a new model called the behavior of the word can be presented.

 Based on its purpose, this research is a fundamental one that seeks to introduce a new model for the analysis of mystical language.  The method of this research, considering its approach to the research problem, is descriptive-analytical in which researchers, using the mentioned theories, try to describe a new topic.  The method of collecting information is also library type. Accordingly, first in the theoretical part of the research, an introduction is provided in explaining the theories, and then a new form of combining the two theories in the behavioral model of the word is presented.  At the end, an example of the application of the new pattern will be shown.

 Literature Review

 This study, which for the first time presents a behavioral model of the word with the aim of analyzing the process of formation of mystical language in the Qur'an and shows an example of its use, does not have much research background;  Therefore, considering the main aspects of the research, some of the works that have paid attention to the formation of mystical language, its relationship with the Qur'an and the creation of a model, have been mentioned in the text of the article in the literature review section of the research.The theoretical foundations of the present study include part of Izutsu's theory in the book of God and Man in the Qur'an, as well as Kurt Lewine's field theory, the main ideas of which are introduced in the text of the article.

 The results of this study are: 1. This study as a step in analyzing the process of formation of mystical language, focusing on two points, namely the direct impact of the Qur'an on Islamic mysticism and mystical language according to Izutsu's theory and the creative use of Lewine's field theory in psychology, has designed the behavioral model of the word in mystical language; 2. This model, by including the environments that are formed around the word in the mystical text, showed that the behavioral model of the word can be used over time, with the aim of analyzing the semantic changes of words imported from the Qur'an to mystical teaching texts and by analyzing the semantic changes of the words in mystical texts, the evolution of mystical language can be studied. 3. The behavior of the word showed that a Qur'anic word entering the system of Islamic mysticism, when used by a writer in composing a mystical text, has four environments; lexical environment, mystical-linguistic environment, textual environment and other texts environment. The analysis of the interaction of these four environments in mystical teaching texts can draw a timeline which shows how the word entered into mysticism originated from the Qur'an and what new meanings it has received following the influence of the mysticism and Islamic Sufism based on environmental influences.4. The application of this model shows that Qur'anic words have relative meanings by entering the mystical educational texts under the influence of the four environments.  The meanings that are different from the Qur'anic meaning of the word and as a result of being in the conceptual system of Islamic mysticism have been loaded on the words and sometimes from the combination of words, new combinations have emerged which, although not used directly in the Qur'an, they have Qur'anic roots.  Drawing a pattern based on the word "Tawbah" (repentance) in Al-Ta'aruf showed that the word "Tawbah" entering this educational text, due to the influence of the mentioned environments, carries relative meanings which, although different from the Qur'anic meaning and formed under the influence of Islamic mysticism and Sufism, they are yet under the influence of the great Qur'anic system.  Therefore, according to the behavioral model of the word, in the process of formation of mystical language based on mystical educational texts, Quranic words accept new meanings by entering the system of Islamic mysticism, and by moving through a mystical-linguistic path, they create and develop a mystical language.

Sublime and subtile examples of Persian poetry such as Sa’di's fluent poems  or even Hafez's poetry, despite its complexities of the structure and hidden meanings, are usually pleasant, beautiful and completely understandable. In general the desire to discover the secret of this charm and greatness of the works of such classical authors in the East and the West has always aroused the curiosity of the researchers of language and the literary critics in the world.  They have studied this problem of poetry, since ancient times till today from various perspectives such as literary schools, rhetoric or literary theory hoping to discover perhaps the most fundamental secrets of the glory of poetic discourse.Although Saadi and Hafez have their own poetics, Hafez's, resemblance and closeness to  Sa’di is so obvious that sometimes  they have been studied together in numerous studies. 

  The literary researchers, in their poetic studies have always tried to discover the most exact points about the form and meaning in poetry with a meticulousness regard in the subtleties of poetic language. They have tried then to name, analyze and classify these unknown mysteries of its magic. At last, they have recorded the collection of their knowledge in the branches of literary knowledge and theories. Based on these foundations we have tried to find and explain some incidents of imperceptible artistic devices in the poetry of Sa’di and Hafez, analyzed from a functionalistic view.Although the most important principle of the literary and artistic view in this article is to rely on the role and function that plays the elements and techniques in achieving the main goal of the work of art. Just as in the art of painting that all the elements of design, drawing, coloring glazing and lighting must serve the ultimate goal and the main purpose of the final oeuvre, the same principle is valid in poetry. From this point of view, the most fundamental neglect in the rhetorical and literary analysis of poetry is when the mere existence of poetic forms and literary figurers of speech is considered valuable and beautiful. In addition to it the lavish and bountiful terms to naming these artistic devices create a delusion.Another important principle is remembering that   the brilliance of the artistic function of the literary devices has different degrees in different poems, but in certain cases, with a seemingly simple linguistic device, it is possible to writing the miraculous associations in the poem, which creates colorful and wonderful auras of meaning around a verse.  Review of literatureUndoubtedly, the source of the ideas presented in this article, inspired and benefiting from the literary and linguistic teachings, is due to respected pioneers and promoters of literary and linguistic research in the world and Iran, and also the writers of a great number of books and articles written about the poetry of Sa’di and Hafez. They have been the source of inspiration for this article in general. The collection of this vast background, both in the field of literary theory, linguistics, and practical research, especially in the field of poetry of Sa’di and Hafez, is so extensive that it is not possible to mention even the names of a small part of them in this short space. However, none of examples of Sa’di and Hafez's poetry and their specific functionalist analysis in the present article are taken from the writings of others, because all of them are the result of the gradual achievement of the author's years of teaching and research. 

In the present paper after explaining the generalities and theoretical principles, the following questions are discussed in detail:The method of functionalist analysis of new artistic arrangements in the poetry of Sa’di and HafezAn example of functionalist analysis of the literary industry in Hafez's poetryThe necessity of searching and analyzing the hidden and invisible artistic devices in poetryAn example of invisible artistic devices in Sa’di’s poetryAn example of invisible artistic devices in Hafez's poetryCodification of theoretical foundations of artistic functionalist analysis in poetryComplete functionalist analysis of a short work in Sa’di’s poetryAs can be seen in the above titles, first the purpose of functionalist analysis method to find invisible arrangements in the poetry of these two poets of Shiraz is explained and then some examples of them are provided. After that, the importance and necessity of this task in terms of better understanding the poetry of Sa’di and Hafez has been discussed. Then based on these topics and their poetical examples, an attempt has been made to formulate the theoretical foundations of functionalist artistic analysis. Finally as an actual example, a short poem by Sa’di has been analyzed according to these principles and general principles in order to show in practice the value and efficiency of this new method in poetry analysis.

Nowadays this idea is spreading that by using a new perspective and having a deeper understanding of the oeuvres and the ideas of ancient poets, it is possible to reveal the secrets and mysteries of pleasant and beautiful poems such as the works of Sa’di and Hafez. Theoretical discussions and practical analysis of examples presented in the present paper show that merely raising this issue is not enough to achieve tangible results and objective achievements. Achieving such a goal requires a coherent theory and the clear formulation of principles and a methodical way of studying the poems.It seems that the introductory plan based on theoretical foundations and practical examples presented in this article can potentially be applied to the poetry and even prose of other great figures of Persian literature, especially if each poet's special needs and occasions are considered.   

There are anecdotes and stories about the spiritual transformation and repentance in Tazkirat al-Awliya which indicate that a gnostic person leaves sin and crime and starts  obedience and worship. This is seen in different aspects of Gnosticism. A gnostic repents in different aspects of Gnosticism such as obedience, hierarchy, position, situation, and even in its existence. This has caused to construct a broad range or awakening areas in this prominent mystical work. Besides, as mentioned by writers of gnostic texts, the  awakening areas in each position depends on an earlier position. So, the question of awakening, how it is realized, and how it is linked in mystical research is of great importance. This paper examines the nature of awakening, its extent, and its continuity in Tazkirat al-Awliya  through the library and documentary methods. The results show that awakening in Tazkirat al-Awliya anecdotes is not limited to the initiation of a mystical journey, but rather in all stages and aspects of the journey, and it has different areas each having different aspects, features, and effects in the journey. Without understanding these areas, it is not possible to analyze and explain the position of stages of the journey. 

One of the central issues in the field of Islamic mysticism is the issue of human excellence and perfection. This issue has been raised in the form of moving from negligence to consciousness and its transcendent levels. Movement in this interpretation means a departure from power to action, which is done gradually or repulsively. According to the mystics, when the light of knowledge enters the heart of a gifted person, such a person must start moving in the path of perfection and reach the path to God to reach his goal and desire. So, the movement towards perfection does not beginunless one changes spiritually in his current life and changes his path, which is used to entertain him to the world  and takes a new path. For this reason, it is not possible to enter the path of perfection and walk its steps except with vigilance and awakening. The reflection of this issue can be seen in the anecdotes of Tazkirat al-Awliya. At the beginning of the conduct, the seeker repents from the realm of sin and negligence and turns to the realm of the path, and upon entering the realm of the path, these awakenings are constantly repeated. The sum of these anecdotes explains the areas of awakening in Tazkirat al-Awliya which can be classified into five general areas: the area of ​​disbelief to faith and sin, disobedience to obedience, neglect to consciousness, absence to presence, and presence to perdition. Considering the position of reprimand in the field of Islamic mysticism, it seems that it merits more study . In the meantime, Tazkirat al-Awliya is the best source for explaining the nature of awakening and its continuation in the form of mystical anecdotes due to its importance in expressing the moods and words of the great Sufis. 

This research uses the library documentary method to draw a pattern of awakening areas in the stories of Attar Nishaburi’s Tazkirat al-Awliya, and the relationship of these areas with the mystical levels of the sect. For this purpose, first, a collection of topics from Persian mystical prose texts up to the seventh century AH was extracted and classified. Then, based on the views expressed in these texts, the nature of awakening, its levels as well as its continuity was explained in the anecdotes of Tazkirat al-Awliya.

The results of this study indicate that awakening in Tazkirat al-Awliya anecdotes is not limited to the initiation of a mystical journey, but rather in all stages and aspects of the journey. Also, awakening has different areas  each having different aspects, features, and effects in the journey. Without understanding these areas, it is not possible to analyze and explain the position of the stages of the journey . On the other hand, the analysis of awakening areas in the anecdotes of Attar's Tazkirat al-Awliya shows the necessity of the seeker's movement by using the topic of warning and awakening to the higher authorities and degrees of faith. In addition, theawakening as well as  the subsequent changes as the essence of conduct from the beginning of the path to the level that the seeker can achieve are influential in the course of human perfection.

Rhetorical structure theory is a scientific approach that has emerged in the field of linguistic-computational.It also seeks to use the most appropriate way to deliver a message by advertising agents of goods/services, and in addition to providing techniques to strengthen business texts in discovering hidden relationships in commercial. The present study aims to study the content of268 sample context of commercials in eight topics, during one year of Green Family Magazine, Success and Iran Newspaper .we study the relations between the text components of commercials in the context of rhetorical structure theory and what effect it and drawing tree diagrams. The results of this study the contextof commercials studied by the‌‌‌ research, relations such as “elaboration”,“joint”,“background”,“enablement”,“solutionhood”, and “evidence”.“Elaboration” has the most frequency Percentage. Then “enablement” has the greatest share. Subsequent relationships depend on the subject of commercials. By using “Elaboration”, “enablement”, and “evidence” relations, the author aims to engage the reader with the nucleus content, using the complementary section which is satellite.

The process of mystical language formation spans a wide range and comprises various dimensions. The aim of this paper is to present a model for analyzing the process of mystical language formation derived from the holy Qur’an. This model consists of stages based on which the process of mystical language formation can be analyzed out of the Qur’anic language system in mystical-didactic texts. It focuses on the relative meanings of Qur’anic words in mystical-didactic texts via drawing semantic fields, and is developed from re-constructing Izutsu`s theory in the book God and Man in the Qur’an. The analysis of semantic changes of the words requires attention to the relationships among the text, society, and author. In view of that, the proposed model aids to understand the reason for semantic changes of Qur’anic words in mystical texts through considering the quadrilateralrelationships among the text, society, status of Islamic mysticism, and author. The research shows that in this reciprocal attitude, which is based on the influence of the Qur’an on Islamic mysticism and the influence of Islamic mysticism on the meanings of Qur’anic words, the process of mystical language formation can be directly analyzed from the Qur’an using this novel model.

The writers and poets of Persian literary texts have always used diverse rhetorical techniques to transfer their concepts more clearly. One of the most commonly used literary techniques is simile. This popularity is to the extent that no literary text could be found without benefiting from simile’s artistic capacity for conveying concepts. Mawlawī also used  simile with various structures along with appropriate literary techniques in Masnavi which is one of the most eloquent Persian mystical-educational texts. Among the similes in the Masnavi Ma’navi, a type of simile is observed that has a satiric theme and Mawlawī has used it to convey special concepts. This kind of simile is named satiric simile. Like many other innovations, the tradition of using satirical techniques in mystical poems begins with Sanai. In addition to the possible influence of Sanai, Mawlawī brings into existence his various innovations in satire. One of the type of satires in Masnavi is the meaningful similes that have satirical backgrounds. Explaining the functions of various similar aspects in satiric similes is one of the important purposes of this research. The present research attempted to study the found cases in Masnavi Ma’navi based on their rhetorical structure using a descriptive-analytic method.

One of the important conditions for the use of scientific, purposeful and program-based method in mystical research is to determine and explain the tradition and mystical disposition of mystics, or in other words, the principles and practices of Islamic mysticism. The methodology of knowledge is one of the main features of mystical traditions that can be derived from various sources, quotes, and, discovery and intuition. This study seeks to investigate the reflection of traditional and rational methods in Masnavi, and to prove ‘discovery and intuition’ as the only reliable epistemological method. The other two methods are valuable when they are consistent with discovery and intuition. In other words, according to Mawlana's tradition and mystical disposition, theology (the knowledge about God) depends on self-knowledge (the knowledge of the Self). Therefore, the seeker, using various tools of intuition, strives to gradually increase his mystical sensations to come out of himself and what is beyond God and to reach to knowledge. In Masnavi- Ma'navi, it starts from the order of the purity of the inside and goes on with love. It is then perfected in a state of intoxication and amazement, until at least the seeker at the ending stage is completely devoid of non-God entities and moves only in His power and will. At this stage, the seeker achieves his ultimate goal, that is, monotheism or the knowledge of God.

One of the ignored topics in Persian rhetoric is “Eshfagh” which is accounted a part of “Tarajji”. Eshfagh is a considerable topic in Arabic syntax and rhetoric with specific means and functions, and it deserves to find its position in Persian rhetoric that is based on Arabic rhetoric. This article wants to describe the topic of Eshfagh in Persian language and rhetoric, and define its position in Persian semantics using language of Hafez. Hence, after explanation of some generalities about Tarajji and Eshfagh in philology, syntax and Arabic rhetoric studies its position in Persian rhetoric and investigates the means and functions of Tarajji and Eshfagh in one sonnet of Hafez using the descriptive-analytic method. Additionally, offers noticeable issues in the realm of Persian semantics, introducing new remarks entitled “The function of verb want in transforming information to composition” and “The possibility of separation of Tamanni and Tarajji in Persian rhetoric”.

A work’s intended audience and the context from which it springs and in which it develops can determine and generate a new and altered content for certain concepts which are unitary at the origin. This influence becomes evident when a target text ends up being clearly attuned to the readers’ needs and concerns. Taking such influences into account, the present paper examines Suhriwardī’s ʿAwārif al-Maʿārif and two of its translations by Abū Manṡūr Ismāʿīl Iṡfahānī and ʿAbd al-Raḥman Buzğuš Šīrāzī. The author has chosen four criteria – the translators’ world view, the nature of their imagery, the influence of their personal convictions on their work, and the impact of their lifeworld – as yardsticks for assessing the two works. The comparison reveals that in Abū Manṡūr’s translation of the ʿAwārif his paying attention to the readers’ likes and dislikes makes him inclined to succinctness and leads him to exhibit his eloquence, whereas ʿAbd al-Raḥman, in his Maʿārif al-ʿAwārif forbears to meddle with the text in favour of a more literal rendition. It appears that Abū Manṡūr’s interference results in an alteration of Suhriwardī’s thought in a number of ways and that the translator in some places seizes control of the meaning replacing Suhriwardī’s statements and thoughts with his own theories. ʿAbd al-Raḥman, on the other hand, is striving, as far as possible, not to distort Suhriwardī’s thinking. It appears that the gloomy atmosphere of Isfahan during the reign of the Mongols prevented Abū Manṡūr from providing an exact and specialist translation, whereas the relatively safe and calm environment of the Fars province, where ʿAbd al-Raḥman lived and worked, proved conducive to a deeper understanding of Suhriwardī’s concepts and enabled him to give an accurate and scientific rendition of every single expression of the ʿAwārif.

Mystics and truth-seekers, in their readings of mystical texts, have predominantly focused on texts which, in addition to giving an account of theoretical principles, provide didactic programs and strategies. Awarif ul-Maarif laid out a comprehensive source of mystical knowledge before the reader of the early seventh century. Its inclusion in the syllabus became, for centuries to come, a prerequisite for the foundation of new Khanqahs. In addition to providing an account of the principles of spiritual practice, Awarif ul-Maarif defined the limits of and identified positive and negative aspects of Sufi precepts. In doing so, it distinguished itself by criticizing the theories of opposers of Sufism, discussing skeptics’ ideas and pointing out how skepticism could be overcome. The need for a translation of this work and the efforts undertaken in this respect led to renderings by various translators each benefitting the reader in its own way. This article compares two of these translations, i.e. Abu Mansur Isfahani and Abdurrahman Shirazi’s translations which date back to the late seventh and early eighth century respectively. The article deals with the texts’ structural approaches, the translators’ style and mode of expression, and the strengths and weaknesses of their translations. The most important finding is that Isfahani’s version is merely an adaptation of the original Awarif—albeit it is written in a more poetic style and engaging the reader’s imagination to a greater extent—whereas Shirazi’s Maarif ul-Awarif is an accurate and comprehensive translation which remains faithful to Suhrawardi’s message.

Salaman and Absal is a symbolic and allegorical story which though has root in Greek civilization but has been formed in Iranian culture. The existence of several narratives of this story in our literary history show its importance among thoughtful group of Iranian society. The potential of this symbolic story to create the profound concepts has been influenced by the creativity of several poets and writers. They have recreated it through consecutive centuries in order to comply the expectations of readers. Sheikh Al-Rayis Abu Ali Sina is the first person which has coded Salaman and Absal. Then, Fakhr Razi, Khaje Nasir toosi, Jami and Navidi have tried to decode the esoteric concepts of this narrative. With several years of effort, Khaujeh-nasir made two apparently different narratives from Salaman and Absal and aimed at finding the purpose of Abu Ali Sina in Namat nine of “Al-Isharat, Al-Tanbihat" book with the narration attributed to his master by Abu Abid Gorgani, the student of Ibn Sina. Since the study of the interpretations of a work in modern literary critique has also gained a certain place, and Gérard Genette, French contemporary researcher, has allocated part of his transtextuality as metatextuality. In this research, we tried to answer the question that can we achieve a new type of metatextuality with studying the commentaries and paraphrases of Salaman and Absal? The result of this study is the retrieval of two types of continuous and discontinuous metatextualities. This research also shows that the dominant descriptions of Salaman and Absal have been made by the influence of the philosophical thoughts of Ibn Sina.

Discourse analysis is derived from the modern fields of linguistics and tries to reveal the relationships and emotions behind the words and inside the text. This idea which has been directly influenced by Michel Foucault, deals with topics beyond the sentence, such as semantic connection, grammar, speech acts, context, frequency of acts, and kinds of sentences. The present study tries to prove that all of the propositions in discourse analysis originating from the West exist in Persian semantics as well. Therefore, love letters of four lyrical poems have been reviewed based on discourse analysis method, and then adjusted to topics of rhetoric. Grammar's style of sentences and speech acts of love letters in all four poems are directly related to semantic connection and situational context of the sentences. Also, by changing the texture, grammar style of sentences and speech acts alter as well. Then again, by the implementation of the actions and grammar's style with verbal actions are used in love letters based on how the audience is influenced.

Rhetoric is one of the most important literary sciences whose rules and principles are used to explain the eloquence and rhetoric of the word. Semantics is one of the main disciplines of rhetoric that measures the word in terms of its secondary meanings and its compatibility with the condition and position. The first rhetorical books were written in Arabic and the Persian rhetoricians have always benefited from them. Their adherence to the rules and definitions of Arabic rhetoric and their neglect of the differences and features of speech in Persian language have resulted in mistakes in rhetorical sources, to the extent that some of the terms and rules have been presented in these books are not used in Persian and most of the examples are in Arabic. One of the topics discussed in semantics, under the title of "Insha-ye-Talabi" (it is when the speaker wants something from the audience), is about voice. The definition and also the position of voice in Arabic Language are different from what in Persian, while the related discussions have been entered in Persian rhetoric regardless to the differences. The explanation of these differences between Persian and Arabic rhetoric in discussions about voice makes the review of Persian rhetorical sources and the division of speech in semantics necessary. It has been tried, in present paper, to present an analytic criticism of the position of voice due to its syntactic and semantic features in Persian rhetoric. The results can be used in adjustment of Persian semantics and criticism of speech division discussions.

In the Persian translations of the Holy Quran, numerous equivalents have been used for the verb “kaada” and its different forms which is a controversial issue in syntactic, interpretive and investigative works. One of these equivalents is verbal structures of the infinitive “want” that has been chosen in some of the ancient and contemporaneous translations. The present research studies the mentioned translations with a limited scope of 60 prose translations and considers whether the verb “want” is able to transmit the exact definition of “kaada” in the Holy Quran`s translations or not? Therefore, after explaining kaada`s rhetorical and syntactic features in Arabic language, it assesses the verb want features in Persian grammar and researches its rhetorical functions. Afterwards it recognizes the verses where “kaada” has been translated to want and with presenting syntactic and rhetorical reasons it explains the verb want as one of the most rational equivalents for “kaada” in Holy Quran`s translations. This research’s findings indicate that besides the main meaning of kaada it can have the meaning of willing and desiring in some verses, and the meaning of predicting, expecting and possibility in some other verses which in both cases, want in Persian language can present the same definitions and do the same functions with absolute conformation with Persian language structures.

Living in a period between Sanāie and Mowlavi, Attar of Nishapur is a poet and writer who becomes the connection loop of the beginning and the peak of mystical path of Persian poetry. With regard to his acquaintance with storytelling and the use of various narratives, there are thematic similarities in his works. The intertextuality discussions, especially what has been posed in the theory of Gérard Genette, have been used in present research to analyze the common narrations of Tazkirat al-awlia and Mantiq al-Tayr and o find their relations in a way that their relation can be analyzed according to the categories of this theory. The important point is that, due to the unique features of Persian literary texts, it is possible to go beyond the classifications and to expand them. Such studies make the relationship between the works of Attar and the method he uses to narrate in these two books clear.