vahid mobarak

Its hint and application is image-creating and causes a change of style and creation of a personal style. Religious, historical, mythological and epic ideas and points are the mouthpieces of poets' allusions, and Attar is one of the poets who has many religious allusions, but he has not stopped paying attention to epics and myths. In the usual manner of the Sufis, he has turned to interpretation in most of the references and hints to the names and titles of the prophets and has brought them up according to his own inclination, desire and need. In Diwan Attar, the religious allusion of the story of Yusuf (PBUH) and the epic allusion of the story of Rostam have been used a lot. By examining the interpretations of these two stories in Attar's court, this descriptive-analytical essay has answered the question of how and to what extent Attar interpreted these two stories. Meanwhile, the symbolic-allegorical basis of Attar's Masnavies reinforces the assumption that he is a tavilist. The findings show that Attar's interpretations of these two stories are sometimes flattering and have a didactic tendency, and in three areas: words, character of people and the story as a whole (in opposite or different meanings from the first meanings), It happened. Attar uses epic and mysticism as the two sides of the coin of Iranian identity and shows that along with mysticism, the epic spirit is still alive in the 6th-7th centuries and part of the people's thoughts and imaginations is order gives

One of the characteristics of technical prose is the length and inconsistency of dependent clauses in compound sentences, which is accompanied by the repetition of words and meanings and the omission of verbs, and the use of lexical music and sometimes the repetition of sentences and words in order to The author's speech is not representative, but it is believed that in the sender's prose, the use of parallel constructions, synonyms, and clauses with the same meaning is avoided because the parallel constructions cause confusion. This descriptive-analytical essay by examining the preface of Abu Mansoori's Shahnameh (Old Preface to the Shahnameh), which is one of the first texts written in Mursal's prose, answers the question of how and with what function the parallel constructions in Mursal's prose are used. are taken The findings show that the equivalent constructions of nouns, conjunctions and adjectives in the form of words, combinations or sentences, in the prose of the sender, not to repeat the meaning of the sentence and express it differently and in a different way of expression. Rather, they are used to clarify the meaning and scope of speech and to remove ambiguity. These constructions play an essential role in explaining the content and scope of the text through synonyms or contradictions, distortions, limitations, etc. But, adverbs are not considered because they are necessary and cannot be removed because of other parts of the sentence, and they are not repetition of meaning, they do not have frequency and they do not include all sentences, clauses, phrases and groups.

Epics are related to the period of establishment and establishment of tribes, and with the passing of their establishment, the need for bravery and fighting against native tribes and enemies disappears, and this is where national and natural epics have their place. are given to historical and religious epics. Don Quixote after Iliad and Odysseus and Iskandarnameh Nizami and Khosfi's Khavaran name after Shahnameh show the process of this change in the East and the West. Cervantes, the author of Don Quixote, used Hazel's language to disparage the epic ideas and in this work he focused more on the ideas found in the Eastern epics. The ground-breaker that shows the possibility of different readings of the same text shows itself more in the translation of Don Quixote's text. Niks-Sorsht's translation is one of these readings that has focused on the Iranianization and idiomization of Don Quixote's text, but it has not been able to eliminate the duality of the story's space. Ridiculing and reducing the content and humorous expression and characteristics of heroes, magic and sorcery, discipleship of heroes, underestimating the capabilities of women and relying on the principle of beauty, humiliating Arabs and ignoring the important place of the epic in the identity. The creation of Iranians and Indians, contrary to its appearance, has given Don Quixote and Cervantes an anti-epic foundation, and contrary to the epic attitude of Iranians, it has reached the production of the big conceptual metaphor "Ayari and Pahlavani are not path-breakers and problem-solvers".This descriptive-analytical essay, with library study and qualitative analysis method and with inductive reasoning, has investigated the translation of Don Quixote and its success rate and how it responds to Cervantes's anti-epic thoughts.

Nohe and Taziye for Imam Hussain (a.s.) reached a considerable growth during the Qajar period, and since the audience of this poem was the general public, he tried to have the simplest and most effective forms and weights, and since the speaker's religious thought And it included the listener and turned to order and openness. The literary form of the language, influenced by the thought and by abandoning the monotony and obstinacy, turned to expressive uses of simile, metaphor, and irony, etc., which can carry the author's vision and attitude, just as ironies and metaphors are an expression of religious thinking. The poet and his audience came and spoke about their religious orientation and displayed the religious thinking of the poet and his audience. This descriptive-analytical research has tried to understand the poet's ideology and the people's tendency and the fit between them by classifying the metaphors of Mala Ali Fakher's court. The findings show that lamentation has a true and direct relationship with the belief of the poet and the people, and it is used for the purpose of satisfying their emotional needs and their taste and emotional motivation, and for the improvement of social and religious affairs.

The definition and concept that every human has of the phenomena, while being specific and individual, is connected to the common spirit of the group and leaves a mark and memories of the group. Thinkers and critics of humanities have placed this common collective spirit and general thoughts in the category of implicit concepts. Implicit concepts that are the same as myths from a point of view.Whether it is the myth of the surviving stories of the same people, or whether it is a mental concept, which includes various examples, this essay, using a descriptive-analytical method, compares and explains the similarities and differences between the two stories of Ki Khosrow. and Sarai (Azeri Turkish) deals with the archetype and the myth of death and water, based on the American perspective and school.The myth of both stories is related to death and water. What kind of death is interpreted as immortality and mystical death of Ki Khosrow, and what kind of death is done to show purity and the intended hero (Sarai) does not have a body. Both myths and legends present such a death to their heroes while passing through the birthing water.

Literature and music have a close and complementary relationship with each other. In performance, poetry is the infrastructure of mind and the language of music, with which it has a strong connection. In fact, what melodies and musical instruments express through the sounds, the poetry manifests more tangibly via words. In this interdisciplinary research, the induction of sounds, due to the repetition of consonants and vowels, has been examined in the light of Murice Gerammont's theory and via a descriptive-analytical approach. Accordingly, the pragmatic axis shows the angles of inducing meaning and, more importantly, the effectiveness of poetry and the way music and poetry influence each other, which is examined via the introduction of examples of vocal music and, specifically, Akhavan Sales's "Dandelion" performed by Mohammad Reza Shajarian. Each vocal division in Iranian music has its own characteristics and expresses different moods, and both the composer and the singer should select the music division and vocal corners with the consideration of the meaning and the content of the selected poems. The results show that sounds and words, with clarity, brilliance and darkness, have been successful in conveying the two discourses of slight hope and overwhelming despair and that it is the sound which determines the color of the feeling of the music and instruments and makes the poetry and musical works more effective and lasting.

Letters serve as an important means of communication and message transmission, particularly within governmental institutions, where specific principles must be observed. The Divān-e Resālat was an important and extensive organization within the monarchy system, where official state letters were composed in both prose and poetry. The number, significance, and diversity of letters are also worthy of reflection from a literary perspective. Referred to by various names such as molattafa, methāl, manshur, roqʿa, goshādnāma, peymānnāma, fathnāma, shekastnāma, and others, these letters contain important information and can serve as a valuable source for understanding the worldview and extent of power held by rulers during their reign. This article aims to examine and compare the manshur letters in Tārikh-e Beyhaqi and al-Tawassol elā al-tarassol from a literary perspective, using a library based descriptive analytical method. The manshur letters in Tārikh-e Beyhaqī, as narrated by Abu’l-Fazl Beyhaqi, are characterized by their brevity. Beyhaqi himself provides a general overview of these letters without delving extensively into their literary aspects. Only a few references to literary devices such as rhyme, metonymy, and repetition are made in his overview. The content of these letters primarily served political purposes, reflecting the rulers’ perspectives in delegating the responsibility of governing and controlling subordinate regions to individuals. On the other hand, the manshur letters of al-Tawassol elā al-tarassol, authored by  Bahā al-Din Baghdādi, exhibit greater length and employ a wider range of literary techniques. Baghdādi skillfully incorporates literary devices such as allusion, simile, metaphor, metonymy, rhyme, pun, and oxymoron in the composition of these letters. While Tārikh-e Beyhaqi holds significance due to its chronological precedence and its deployment by Baghdādi, the manshur letters included in al-Tawassol elā al-tarassol are lengthier and offer more detailed accounts, owing to the educational purpose of the book.

Common people express mental reality with objective experience and use the substitution of a grammar tool for another tool to convey. The frequency of this metaphorical substitution can be a sign of style. This descriptive-analytical essay has analyzed the grammatical processes and metaphors of the story "The Turnip Fruit of Heaven" written by Ali Mohammad Afghani based on the theory of role-based theory. This story is one of the realistic narrative works that revolves around metaphorical language and all three types of grammatical metaphors (ideological, interpersonal and textual) are seen in it. The representation of the experience in the dialogue of the participants of this story is mostly based on the transfer of the mental process to the material because the author knows that by using the transitive system of grammatical metaphor, abstract and subjective concepts become more understandable for the general audience; However, the transfer and displacement of material to mental processes is reflected in this work in its lowest amount, and the reason for the reflection of verbs in a material form is transparency and openness, and the author did not want to interpret his experience. (Many tables are provided.) Afghani, considering the subjective meaning and the external experience of it, uses the pragmatic present which conveys the meaning of the action correctly, and in representing the states governing the actors affected by the existing conversation of the user class. Is. In this novel, the processes (verbs) have been metaphorically transformed into nouns by noun formation, which is the main form of transitive metaphor, and the author has made the message and words of the participants stand out with this grammatical transition. . In this work, the intellectual meaning also refers to the author's experiences from the outside world.

Considering the fact that Attar is a prolific poet and has many quatrains, masnavis, ghazals and odes, it is believed that the text of Tazkirat-ul-Awliya, which is a selection and report on the lives of saints and Sufis, is influenced by this aspect. And his and Mashhoon's poetic approach is based on Persian and Arabic verses and proofs, at the same time, his monastic and public audience also requires a combination of prose and verse, but; This is not the case and there are few Arabic and Persian poetic documents and proofs. The descriptive-analytical examination of these verses, which are mostly Arabic, shows that the selection and composition of these few are in semantic and logical coherence with the introduction and the text, and they express the power of Attar's poetry and mystical thoughts. Hope and attachment to the truth and delight in his servitude, friendship of the Prophet's family, complaints and complaints about the times and his destruction, the destruction of loyalty and friendship and the spread of enmity among people, death and return to God, humiliation of whims and fancies, orders to observe politeness And the politeness of discipleship, valuing the talk and help of men of God, accepting the tests of the path of knowledge and knowing God, not being attached to the world and being grateful for God's blessings, loving prayer and leaving material requests from God are some prominent thoughts. ...

Undoubtedly, one of the poems that was able to gain a high status during the modern era of contemporary poetry and become popular with the people is the poem "Eagle" by Khanleri. However, the effect of ancient Iranian parables and stories and Khanleri's translation and familiarity with Russian and French writers and poets cannot be ignored. But the sublime sense of lofty perception and mythology that is hidden in this text and is expressed and induced with a simple, realistic and pictorial language, and has made this poem worthy and worthy of special attention. This poem begins by expressing a part of the philosophy of life (death) and individual ethics (high-minded and post-natural) and then escapes from reality and with the traditional and mystical symbolism of the eagle's ascension, which reminds of the amazing ascension of Khosrow in the Shahnameh. It reaches its highest moral peak, as if Khanleri's social realism and symbolism in the 20s sought to raise the issue of morality and its general weakness among people in the society, who were trying to develop themselves to the gates of industry. deliver

Artificial prose and technical is a prose that is based on the archetypes of speech and the beauty of speech. The writers of artistic prose illustrate the description and image of nature and the imitation of scenes and objects of nature .Among the varied and colorful descriptions of nature, the scenes of the sunrise and sunset have a special prominence .The main issue of this research is to know how to visualize and the quality of the writers' use of sunrise and sunset images in the texts of Kalelah and Damnah and Marzban-Nameh. The findings of this study show that in all two effects, the frequency of sunrise images is greater than sunset, which reflects the authors' psychological attention to light and brightness and their escape from darkness and darkness. Outward images are sensory and tangible. The abundance of sunrise and sunset images in Marzban-Nameh is nobility more than Kalelah and Demnah. Nasrallah Monshi paid attention to the element of time, but less decade it. Also, there is a fit between the images and the content of the story in Marzban-name Mail, But it's not in Kalelah and DemnahAbstractArtificial and technical prose is prose that is based on the arrangements of words and the beauties of speech. The authors of artificial prose pay a lot of attention to the description and image of nature and the imitation of natural scenes and objects. Among the various and colorful descriptions of nature, the view of the morning blow and the arrival of night has a special glow. The main issue of this research is the knowledge of the method of illustration and the quality of the use of the images of sunrise and sunset by the authors of the texts of Kelileh and Demneh and Marzbannameh. The findings of this study show that in both works, the frequency of images of sunrise is more than sunset, which indicates the authors' psychological attention to light and light and their escape from darkness and gloom. Images are extroverted, sensory and tangible. The frequency of images of sunrise and sunset in Marzbannameh is more than Kelileh and Demneh. Nasrullah Munshi paid attention to the element of time, but portrayed it less. There is also a correspondence between the images and the content of the story in the border letter, but this is not the case in Kelileh Woodman.Keywords: Kelileh and Demneh, Marzbannameh, Image, Sunrise and Sun

The language, religion, art, tradition, politics, and customs of a society and its individuals separate it from other societies and give them an independent identity. With this view, it will be a valuable work that can show the individual, collective and national aspects of people's identity and make them and others aware of the good and bad of their existence. With this view, it will be a valuable work that can show the individual, collective and national aspects of people's identity and make them and others aware of the good and bad of their existence. In the fifth century, the cornerstone of the need of Iranian people interrogate the identity of the township trampled by the Aniranians, but Beyhaghi, despite his sympathy with Ferdowsi in identifying identity, and in the face of his contemporary history's efforts, he represents the identity of Islamic-Iranian. This research, with a library study and a descriptive, analytical method has searched for identity in Beyhaghi history. Findings show that Bayhaqi loves his land and his art served as a causal expression of the weaknesses and failures of Masood Ghaznavi, although he apparently calls him a martyr and is forced to pay more attention to the rule of Styla than the rule of the Platonist sovereignty. Beyhaqi has placed Islamic-Iranian characteristics in the context of the language and art of truth writing and has drawn it in the form of a minister and a secretary, who is based on punishment, providence and divine will, with wisdom, seriousness, foresight, courage, softness, tolerance and by correcting the corruptions, shows the image of Iranian cooperation and informs the people about their liberating qualities against the foolishness of Ghaznavids.

The folk tale of Amir Arsalan, like a stage, depicts all the spirits of the people of the Qajar period with all its misfortunes and unfavorable conditions, and shows the mentality, thoughts and situation of the people of that era. For this reason, folk tales can be considered the mirror of the whole period of their writing. By examining the grammatical structure of these works, the style of the period or the author can also be obtained. Examining the structure and frequency of the grammatical class of adverbs can also lead to understanding the linguistic part of a person's style and the style of his period. The purpose of this descriptive-analytical article is to study the types of constraints and groups of constraints in the story of the famous Amir Arsalan and its signs in the personal style of the narrator. It is assumed that the use of adverbs is limited, but the findings show that the frequency of using common and specific adverbs and adverb groups in this work is significant and high. The multiplicity of events and speeches, dramatic and reciprocal arrangements in Amir Arsalan, which was formed by the narrator and the narrator-like performance of the narrator. The most important point is that the use of different types of constraints in this work has resulted in accurate spatializations and prominent descriptions.

Tarikh e Sistan is a text from the middle of the fifth century which has been written by Morsal in terms of writing style and by an unknown author. Halliday considers the text to have trans-elemental elements, contextual context, and context, and to include empirical meanings, actors of discourse, and discourse, and to believe that the text should have a beginning, middle, end, or context. He has considered the language of the seven functions and maps: interactive, imaginative, instrumental, exploratory, supervisory, informational (declarative) and emotional. The main purpose of this study is to determine the ability of this theory to analyze the Tarikh e Sistan and to show the trans-role factors and functions of this text.

This descriptive-analytical study is a map-based reading of the history of Sistan based on Halliday's theory. Findings show that the ritual-religious discourse of the author of Tarikh e Sistan; Mythical and surrealist actors of the text; And the method of discourse based on linking history and myth, which have been processed with the wonderful adaptations of Iranian and Semitic culture (Kiomars = Adam AS), which are based on the idea of social equality and populism; They create the situational context and unwritten parts of this text.

This report text has a situational and contextual context and in its functions, imaginative and emotional function can be seen in expressing Sistan's wonders and its value, but the information maps (descriptions) and persuasive language have respectively. They are the most visible and the interactive function (conversations) has the least appearance compared to other functions and maps of language.

In Persian poetry, music is a complementary element of meaning, exciting, imaginative and influential on the audience. Poetry elements such as weight and melody, rhyme, line, imagination and emotion are valuable and effective when they serve the content and text and influence the reader of the literary work. This descriptive-analytical-statistical essay measures the side and external music of Kamal-al-Din Ismail's divan and finds out how it relates to the content of the poems. The findings show that although the external music and the variety of prosodic weights in Kamal al-Din's Divan are not great, he has chosen the most beautiful weights that are in harmony with the content and passive state of his poetry. By using coherent and mature weights, various commitments and difficult lines, he has created precise and narrow meanings, and in addition to weight, he has created a connection between rhyme, line and other words in terms of sound similarity or phonetic unity. As the main key in the formation of the phonetic system of the verse is the row and rhyme and the most specific letter of the rhyming letters, which has a musical and emotional connection with the content and causes the association of meanings, imagination and grace of meaning.

Badriddin Hilali is one of the brilliant poets of late 9th century A.H. and early 10th century A.H., who in addition to his romantic lyrics, has brilliant romantic and mystical collections. Sefat-el Ashaqin is one of these collections which has been composed of 1237 verses in 20 sections. Being a kind of descriptive-analytic one which has been carried out by applying library resources, the current study aims at analyzing Sefat-el Ashaqin and the way it is linked to didactic literature and its applying of didactic and moral doctrines. The findings reveal that Sefat-el Ashaqin is replete with of didactic and moral contents. 893 verses (%72) out of all verses are devoted to praising, advising virtues, refusing and forbidding moral vices, contentment, not sleeping and eating too much, politeness, generosity, patience, isolation from people’s commotion, silence, kindness, loyalty, effort, gratitude, bravery, truth and honesty, humility, modesty, world instability and separation from the world, and moral and didactic doctrines. These are the seventeenth subjects which Badriddin Hilali has discussed in Sefat-el Ashaqin. Mystical attitude is also another notable issue which is seen in some of these subjects. Didactic literature, Persian literature, Moral and Didactic Doctrines, Masnavi Sefat-el Ashaqin, Badriddin Hilali

The aim of this study was to investigate the effect of Arabic language teaching with Jig Sao participatory teaching model on the academic achievement motivation of ninth grade students. The research method was quasi-experimental with pre test-post test design with experimental and control groups. The statistical population was all male students studying in the ninth grade of Harsin city. To achieve this goal, first a sample of 30 people was selected by multi-stage cluster random sampling and then divided into experimental and control groups. The research tool was Wellernd motivational questionnaire. Pre-test of academic motivation was performed by the researcher in two experimental and control groups. In the experimental group, the teacher first presented his her lesson to the students and used the Jig Saw participatory teaching model as a complement to the taught concept. In the control group, he used his usual method to teach the concepts of the Arabic language. The academic motivation test was performed by the researcher and the data were analyzed using Spss software. Data analysis using repeated measures showed that after training there is a significant difference in the results of academic achievement motivation of the experimental group compared to the control group. The effect of repetition with a value of F equal to 37.57 at the level (p ≥ 0.001) is significant. The findings of this study generally confirmed the validity and reliability of the Jig Sao participatory education program as an effective tool to increase students' motivation for academic achievement.

Folk culture is a collection of rituals, ceremonies, myths, legends, stories, proverbs, songs, lullabies, riddles, games, entertainment, beliefs and superstitions of a society. Travelogues provide us with extensive and valuable information about the political, social, economic, and cultural aspects of different societies. Therefore, analyzing such writings is very effective in recognizing the manifestations of folk culture in a society. In this study, two travelogues "A Journey to the Court of Sultan Sahebqaran" and "In the Land of the Sun" written by Heinrich Brugesch, who traveled to Iran twice during the reign of Nasser al-Din Shah, were analyzed using descriptive-analytical method and library resources, to re-read the domains of Qajar's Iranian folk culture. The results of the study show that a significant part of these travelogues deals with the elaboration and description of the components of the Iranian folk culture. Description of appearance and character of Iranians, jewelry, hunting, celebrations, Muharram's mourning ritual, marriage and wedding ritual, funeral ritual, eating etiquette, hospitality etiquette, folklore language and literature, folk buildings and places, folk arts and handicrafts, and beliefs and superstitions are the most important elements of the Iranian folk culture, about which Brugesch has written in his travelogues with a sharp and comprehensive prospective. In parts of Bruges's travelogues, the "Western" mentality toward east is seen, comparing the "other" with the "self", and considering the "self" to be superior. Nonetheless, there are many fair judgments in them, distinguishing them from other European travelogues.

Pahlavi and Persian language and its educational aspects in translation movement of texts to Arabic in the Umayyad period are some of the main references for translators. Wisdom and Iranian moral educations were translated into Arabic and then Persian retranslations of them were reproduced in Iranian references and have reached our period through intertextuality. In this transfer, each writer according to his/her style has added something to it, which has shown the author’s ideology and discourse. Narratology, which is in fact the study of grammar in narration, uses linguistics as a model to study the narration in a genre and move from form to meaning. It considers the narration discourse as "Parol" or distinct representation of "Lunge" systems of the story, retrieves the main categories of language (person, time, mode, aspect) in the story, and tries to find the common dominant system in all story narratives. This essay by using library references and the descriptive-analytic method provides the comparative narration analysis of the story “The Others Planted, We Eat, We Plant, and Others Will Eat” by Ragheb Isfahani to Bahar. Findings show that the topics of most sources are the same but have different concepts and plots. In these stories, some concepts were proposed and made such differences in the discourse as the difference of relationship between king and vassal, Iranian or Arabic orientations, vassal wisdom and showing the ignorance and incompetency of kings toward people, the dominance of kings, the purposes of rewards and its degree and link to the governmental chamber, and tax.

Entanglement of astronomy in astronomical rules and beliefs used to be the main reason of people’s tendency to this branch of knowledge and its high usages in daily life. Iranian’s tendency to astronomical beliefs has been reflected in Persian poems since Persian poets were not only familiar with astronomy but also raised in a society which used to believe strongly in astronomical beliefs. Therefore, pondering ancestors’ poem will show the course of astronomical belief changes and transformations in Iranian cultures and lifestyle. Emad Faqih Kermani is one of the most prominent speakers of eighth century who has worked on various poetry formats; he has composed a lot of poems in Divan and quintuple Masnavis, Panj Ganj. The present study is a kind of descriptive-analytical one which applies library sources. It aims to study and analyze Emad Faqih Kermani’s beliefs in terms of the application and function of astronomical beliefs. The findings reveal that astronomical beliefs has high varieties in which believing in Heavens, Four Elements, the effect of stars and cosmos in people’s destination, the Earth rotation and its circular form, omen and lucky star, and minstrelsy of Venus are more frequent. In fact, he has applied these beliefs to make themes in praise Qasidas, Tahmidiyes, odes, complains, etc.  High frequency of astronomical beliefs in Emad’s poems indicates both the influence and popularity of these beliefs and his attention to culture and popular beliefs.

Haft keshvar which has been written for the minister of Shah Ismail Safavid and himself, in the form of a travelogue that can be considered as a folk theme , in thoughts And Afkar, by giving historical examples, intends to teach the king and the minister, as he has sometimes stated explicitly, and closes the end of all the stories by determining the purpose of the story in the text. Literally, the fusion of order and prose in this work has given it the character of folk tales, while the literary aspect of order and prose in this text is not equal and the order seems weaker and weaker, and sometimes There are incorrect applications that may be related to copying or proofreading. But in terms of language, the prose of this book with captioning and plurality of adjectives and adjectives and ... and the use of storytelling words such as news narrators and narrators of works ... The mixture of poetry and prose differs from technical and industrial texts in such a way that poems can be removed from them without damaging the understanding of the meaning of the text.

Verb is the most important element of a sentence. The way verbs are used in a work shows the author's concern to create layers of meaning and effective communication with the audience as well as psychological functions. Can a verb be divided into extroverted, introverted, and neutral the same as characters are? The findings of this descriptive-analytical article give a positive answer. Examining Sanayi's sonnets, it suggests that because Sanayi, in love sonnets, deals with erotic and earthly loves of the Ghaznavid period, he has an extroverted tendency and uses action, movement and extroverted verbs. However, Sanayi in his Qalandari lyric poems which express the mystical concepts and meanings with lyrical words, romantic and norm-breaking, shows meaning, freshness of the mood, the depth of his spiritual experience, and the multilayered nature of speech, by using introverted verbs. In this section, introverted verbs show concepts such as revelation, intuition, inner knowledge, and attention to inner and spiritual conditions. The difference in the way verbs are used in his sonnets shows that there was a logical relationship between Sanayi 's changing life/action and his renewing ideas. The high frequency of the use of the imperative and indicative verbs (to be, to know...) in Qalandariat, confirms the didactic aspect of literature.

The sixth and seventh centuries are important periods of perfection and development in Persian prose and the prosperity era of Sufi prose. This analysis, having in mind the importance of the Sufi prose of Tazkirat al-Awliya, attempts to investigate the cohesive devices used in this work based on the contemporary Functional linguists’ theory, i.e. Micheal Holiday and Ruqaiya Hasan. The purpose of this study is to show the possibility of applying this theory for determining text cohesion and cohesion coordination in Tazkirat al-Awliya and shows the manner of achieving these in this work. This study uses a descriptive-analytic method. The results indicate that the text of Tazkirat al-Awliya does not have a solid narrative texture, but from among the cohesion types, semantic cohesion and then syntactic and phonetic cohesion are more used. Due to quoting mystics miracle and supernaturals, logical cohesion is used less. Certainly, the situation context in logical meanings is founded on elders and disciples’ surrealism mentality, intertextual relations between this text, Quran, and mystics’ works, and in interpersonal relationships based on an obedience and submission pattern. All the seven functional roles of language are used in this study.