niloufar zarivand

After Saussure, thanks to the efforts of Michael Halliday, structuralism went beyond the level of sentences and syntactic studies. He expanded the scopes of the text concept and textual context. Holliday evaluates the content system of all languages under the heading of meta-role (meta-function) at three levels including intellectual (experimental), interpersonal, and textual para-role, which together provide a deeper understanding of the text for the reader. Textual meta-function is the use of language to produce spoken or written texts that connect the meanings of two other meta-functions in a real context and consider their clause and type of arrangement to determine how well they shape the text.In recent years, many attempts have been made to study structuralism and Halliday's systematic pattern of literary works, which reveals the importance of linguistic patterns. Meanwhile, contemporary Arabic poetry, considering its new forms and themes, which are as a revolution in the direction of classical Arabic poetry forms and themes, can be a suitable platform for an analysis based on the patterns of Western linguistics. In this context, the present study examines the poem "Dour" by Ahmad Matar, a contemporary Iraqi poet, according to a systematic and patterned model of Halliday. The aim is to determine the degree of textual coherence, the effect of paragraphs in conveying meaning, and the poet's message. From a meta-textual perspective, the construction of the beginning, the ending and the discourse information are considered as structural tools, and coherence is viewed as a non-structural tool of the text. In this approach, the relations between the clauses are divided into two types, external and internal. External relations (non-structural) under the title of coherence address the cohesive factors that connect the different parts of the text, which helps the reader or listener to understand the meaning. However, internal (structural) relations deal with the thematic structure and the information structure of discourse.In fact, the contextual function has to do with the initial construction, which is the extent and manner of structuring information by the speaker. Then, it concerns the informative construction, which is the amount of old and new information by the recipient and the relationship between the information presented and other discourse information.In this research, using a descriptive-analytical method and an linguistic approach, an attempt is made to study the main elements of textual meta-functions, which include textual coherence, beginning-ending construction and type of discourse information in the poem. According to the analysis of the poem, at the level of grammatical elements with 30.61% coherence and at the level of vocabulary with 57.14% coherence (which is the highest coherence in the poem), the poet often draws the audience's attention to four recurring elements including "al-Ghafia", "Arsh al-Taghia", "Jeld" and the poet. These have been mentioned in various forms. Finally, with the connecting elements that have the lowest degree of coherence in the poem, i.e., 12.24%, only a small expansion of the word, its detailed elaboration or a brief expression of time between paragraphs have been dealt with. Accordingly, with this level of coherence at the level of vocabulary and grammar, the poet first draws the audience's attention to the factors that somehow depict the meaning of the title of the poem; That is, the role of the poet and his poetry in overthrowing oppression. This is compared to the tanning of the skin of the throne of Taghut and is described with a concise expression.At the level of the construction of the beginning-ending as well as the type of discourse information, it is found that most of the clauses of this poem are unmarked and according to the rules of Arabic syntax and normal form of common sentences, which gives background information to the beginnings reading this poem. The presence of unnamed beginners with old information indicates that the poet did not seek to create complexity in his speech and wants to speak frankly and simply with his audience. Also, the statement nature of most of the verses indicates that the poet does not seek to challenge the audience or encourage them to protest or do similar actions to overthrow oppression. A poem with this type of construction seeks to inform the audience about the role of the poet and his rhyme. In general, according to the structural and non-structural analyses of the poem, the meaning of the title of the poem (i.e., Daur = role) becomes clear to the audience; That is, the roles of poet and poetry in overthrowing the throne of Taghut, a role that has been repeatedly mentioned due to the type of arrangement and information as well as the level of coherence. In fact, in this poem, the poet points to the effective role of writing in the development of people's consciousness, which, over time, achieves results and eliminates oppression.

Mythology, a sub-branch of semiotics as theorized by Roland Barthes, analyzes the style of sending messages and the implicit goals in the cultural codes of a text. This study adopts a descriptive-analytical approach to analyze An-Nāziʻāt, Abasa, Ash-Shams, At-Tīn surahs in order to decode the implicit goals and ideologies they contain. The story of Musa and Firaun, the story of ignoring the request of the blind seeker of knowledge, the story of the Thamūd and cutting the hamstring of the camel loved by prophet Salih (AS), and finally Mount Sinai and God’s speech with Musa (AS) are identified as the four prominent cultural codes in these surahs. It can be concluded that these surahs are imbued with moral instructions and self-realization: An-Nāziʻāt preaches avoiding pride and one's following carnal desires; Abasa urges virtue based on the request and need of people who seek the truth, not based on the personal inclinations of the preacher; Ash-Shams asks people not to follow the majority of the society and highlights individual and ideological independence of each member of the society without being influenced by others; and At-Tīn recommends visiting the nature, particularly mountains, as necessary to improve the level of human insight and perception as well as a factor for self-realization and reconsidering one’s interactions with others.

Stratificational semiotics delves into the hidden layers of a literary text in terms of analyzing intertextual relationships and syntagmatic relationships between semantic layers and codes. Roland Barthes identifies five main semiotic codes: Hermeneutic, Proairetic, Semantic, Symbolic, and Cultural which provide a comprehensive analysis of a literary text and its meaning. This research, adopting a descriptive-analytical methodology, examines the stratificational semiotics of An-Nāziʻāt Sura in order to decode its implicit meanings in accordance with the requirements of the 21th century context (apocalypse) as well as the ever-increasing technological advances. The study finds that the hermeneutic code addresses the meaning of the Sural with regard to the Doomsday and the resurrection of the dead; the Proairetic code addresses God’s provisions to humankind, the actions of sinners, and the conflict between Moses and Pharaoh; the semantic code addresses technological advances as well as the power of humankind in the apocalypse; the symbolic code addresses a bipolar world; and the cultural code advises humankind to avoid arrogance based on the story of Moses and Pharaoh. Such layers of meaning based on semiotic codes portray a historical era when humankind has achieved such a high level of power and creation that it assumes itself to be the Omnipotent. In this context, An-Nāziʻāt Sura invites mankind to ponder over the essence of its existence and avoid arrogance in order to appreciate the purpose of creation and avoid an unfortunate destiny.

Cognitive semantics is one of the main branches of cognitive linguistics that analyzes the meaning based on cognition. This attitude can play an important role in analyzing the meaning of Quranic chapters by using its theoretical foundations such as the issue of real and inclusive development with conceptual metaphors and pictorial schemas. This descriptive-analytical study examines the semantic objects of Surah "Kahf" with a cognitive semantic approach to reveal their hidden or multiple meanings. Therefore, in this article, it was found that the word "Kitab" refers to the attribute of non-deviation and coherence of the knowledge reached to the prophet, The word "fatiya" refers to the attribute of chivalry and the strength of faith of the companions of the cave, The meanings of action seek to inform the reflection of the good and evil intentions of man, The word "Dhi Al-Qarnayn" refers to the power and warfare of the great kingdom, and the word "Al-Sabb" refers to the knowledge of Dhi Al-Qarnayn, which served as a guide for her. Finally, the words "Yagug and Magog" also indicate the extent of evil and corruption of this people.