جستجوی مقالات مرتبط با کلیدواژه « Ali (as) » در نشریات گروه « علوم انسانی »

Scenography is a very valuable literary term, which deserves research and study. Because the literary text analyzes from two aspects: formal and spiritual, relying on the pains of external structure, and poetic components and literary texts. Among these elements, we can mention the elements of Scenography and the extraction of scientific concepts by using refractive images and indexes that are contrary to reality. Each of these describes and interprets the reality within the human being through visible and explicit and implicit images contrary to known principles and rules. It also transforms the original image and reconstructs it into a different and new image and profile. Ali Kanaan is one of the poets whose poems are mixed with new poetic techniques that are full of overt and covert scenography indexes to avoid old and familiar concepts. He enriched his literary genre with new poetic techniques and solid words, precise thought, and purposeful images. This research seeks to answer the following questions: What new techniques has Ali Kanaan used to create images that are contrary to reality? What are the features and characteristics of cinematography in the poetry of Ali Kanaan? The purpose of this research is to search Ali Kanaan's poetic texts by emphasizing the scenographic elements in the lab of his poems, and by referring to the descriptive-analytical research method. This research will cover all the concepts and topics related to Scenography. And its main axes are limited to the preparation of the framework of the poem, the visual effects, the decor, the lighting, the color, the movement, the transformation, and the negative images.

A relatively short article in German by Louis Massignon, a French orientalist, about Hazrat Fatemeh (SA) and Muslims' understanding of her has been translated here. Ali Shariati introduced this research to Iranians for the first time, but unlike many other works of Massignon, it has not yet been translated into Persian. In the introduction, I will explain what the objectives, methods, and perspectives of Massignon's introduction of Hazrat Fatemeh (SA) have been.

In issue 199 of the Journal "Ayeneh Pazhuhesh," an article by Mr. Ali Zahedpour on the critique of Professor Kousha's translation of the Quran was published. Following the publication of his article, a critique of his article was published in issue 201 of the "Ayeneh Pazhuhesh" journal, and in issue 203 of the same journal, a paper by the Quranic scholar, Dr. Nader Ali Ashouri Talouki, titled "Reflections on the Review and Critique of Mohammad Ali Kousha's Translation of the Quran," was published, which contained many important points regarding the etiquette and style of critique in the field of Quran translation. However, after the publication of these two critiques, in issue 204 of the journal, an article titled "A Fresh Look at Mohammad Ali Kousha's Quran Translation and Its Two Defenses" by Mr. Ali Zahedpour was published, in which he attempted to respond to the two critiques written on his previous article and also addressed other aspects of Professor Kousha's Quran translation in another part of his article. This current article is a response to the critique and the second article by Mr. Ali Zahedpour.

from the style and trend in today's government policies; Softness, flexibility and negotiation are aimed at achieving the best result to resolve conflicts, disputes and tensions in both domestic affairs and foreign policy. What is necessary and worthy of reflection in Islam regarding the behavior and relationship with the political opponents and opponents of the government is the principle of softness, flexibility and tolerance, and these principles are also based on the Sharia and emphasizing the principle of dignity, wisdom and expediency. The main goal of this research is to identify, describe and explain the limits of heroic flexibility in the political career of Ali (AS) and the effects and consequences of using this tactic in the behavior of individuals and groups of Islamic society. This research is descriptive-analytical in terms of working method and library in terms of data collection method.The results indicate that during the political life of Ali (a.s.), he used this tactic at different times and according to the circumstances, and all those practices were used to protect the principle of Islam and Muslims. The moderation that he has done in political affairs was within the framework of values ​​and based on the interests of the Ummah, and he paid full attention to the conditions of the society. He clearly declares the right orientation and persistence on the principles as part of his government programs and states that different political conditions should not force people to compromise on the principles and facts

The novel “Kings of Sands” by the contemporary Iraqi writer Ali Badr is a multi-layered narrative in which the author tries to narrate a section of the reality of Iraqi history with an irregular narration. The theory of Jep Lint-Volt in narratology is based on the confrontation of the narrator and the audience with the actors, and in his opinion, every narrative has two levels: One level is related to the actors and their actions, and the other level is where the narrator and the audience are located, and these two levels are completely separate from each other. At the level of the actors, an event has happened in the past (simple past) and at the level of the narrator and the audience, who are in the present tense, they talk about what happened before with a separation (time and place) from the past. Accordingly, Lint-Volt proposed the theory of narrative typology and based it on the three aspects of the fictional world of the narrator, the actor, and the audience, which provide an examination of multiple approaches to typology. The present research aims to analyze the narrative situations of this novel with a descriptive-analytical method based on the theory of Jep Lint-Volt, to analyze the narrative methods of Ali Badr in the creation of this novel as well as his goals from these approaches. By analyzing the different narrative levels of this novel, the hidden .

The purpose of the current research is to investigate Ali Shariati's subjective approach to the concept of man and his social responsibility and its impact on the revolutionary reading of religion as a radical political ideology. By using this approach, Shariati formulated a revolutionary subject in Shiite religious literature. The main question of the current research is, what place did the revolutionary subject have in Shariati's thought? And to what extent Shariati's revolutionary analysis of Shiism was effective in the political mobilization of the masses of people in the Islamic Revolution? This research, using the analytical-historical method, wants to analyze the main features of Shariati's intellectual project and evaluate its role in the victory of the Islamic Revolution.Paying attention to the political and social consequences of Shariati's subjective approach, including paying attention to the revolutionary subject and its redefinition in Shia religious literature and its role in drawing the revolutionary image of religion as a factor of social and historical transformation and its contribution to the formation and development of the Islamic Revolution are among the most important findings of this It is research.  

The aim of the present study is to investigate the mental approach of Ali Shariati as one of the important figures of contemporary Iranian intellectuals to the concept of man and his social responsibility and its effect on the revolutionary reading of religion as a radical political ideology. The main question of this research is that what role did Shariati's mental, radical and revolutionary approach in reading religious concepts play in the ideological formulation of his thought and what political impact did he have on the victory of the Islamic Revolution? The main hypothesis is based on the fact that Shariati, by redefining religious concepts on the axis of revolutionary subject and social praxis in the framework of a radical political ideology, was able to present a revolutionary narrative of political Islam, which plays an important role in the political mobilization of different sections of society, especially the educated youth in the revolution. had islamicWhat is important for us in this research is not a judgment about the merits and demerits of Shariati's intellectual project or a judgment about the relationship between religion and ideology. Rather, we seek to understand the nature of Shariati's thought as a religious revolutionary intellectual and its relationship with the modern subject, so that we can better understand the logic of his thinking and his method of understanding and interpreting history and religious texts.

 The method of collecting the necessary data to conduct such a research was documents, in the framework of which a collection of Shariati's views related to the revolutionary subject and his radical interpretation of religion was collected. These views have been presented directly or indirectly in the form of his lectures, books and works. Criticism and analysis of the collected data has been done using the analytical-historical method, which wants to analyze the main features of Shariati's intellectual project and evaluate its role in the victory of the Islamic Revolution.

One of the most important findings of this research is that Shariati, inspired by modern humanism, had a volitional and subjective view of man, and based on the role of the subject and the role of the subject, he assigned a special place in social developments. And it pays special attention to the historical agency of man as the agent of historical and social changes and to the dialectic of the individual and the society. Shariati's intellectual project is to present an image of a revolutionary subject who can transform and change the world around him. This is the characteristic that has made Shariati a modern and radical humanist thinker.Shariati tried to strengthen and revive the revolutionary potential of religion by discussing "Islamic Protestantism". In his opinion, religion should move towards worldly issues from an eschatological point of view. Shariati gave the main role to responsible and revolutionary intellectuals in the path of reviving the revolutionary and radical image of religion. He believed that these intellectuals should create Islamic Protestantism instead of fighting religion as a reactionary element in order to give a new thought and movement to the society. The most important feature of Shariati's intellectual work was the use of new ideological and sociological formats in redefining religious concepts.Shariati's intellectual influence among the educated youth and pushing them towards religion as an ideology in the Islamic revolution should be considered as a kind of intellectual creativity in redefining the revolutionary issue around the element of religion as one of the foundations of identity and belief of the Iranian society of that era. Many analysts who have investigated and studied the Islamic Revolution of Iran believe that Shariati's thoughts played an important role in the Islamic Revolution of Iran. Redefining religious concepts around subjectivity and revolution in Shariati's thought is considered the most important strength of his intellectual project, which shows the modern and revolutionary political capability of Shariati's thought. With this pattern in reading religious texts, history and teachings, he succeeded in presenting a radical and revolutionary image of religion and considered religion as the main factor of seeking justice and political protest.Shariati's subjective approach to religion is a completely modern phenomenon that aims to define a revolutionary political and social role for Shi'ism in Iran at that time. Considering the level of widespread influence of religion among different strata of the traditional and transitioning Iranian society, Shariati knew that the dominance of a radical and revolutionary narrative of religion can be the foundation of a comprehensive and revolutionary political action.

The general result of this research shows that Shariati, as a revolutionary religious intellectual, by presenting his coherent, methodical, history-oriented and creative narrative of the texts and history of Islam, was able to draw a different picture from the traditional narrative of the clergy about religion, which has new political capacities for it as It provides the impetus for political action in an ideological formulation. Shariati's revolutionary approach to religion became the basis for presenting a radical and protesting image of religion, which played an important role in stimulating religious youth towards political action. Shariati's ideological reading of religion was carried out with the aim of pushing the Iranian society towards a political revolution against the autocratic and dependent Pahlavi regime. By applying a subjective, ideological and revolutionary approach to religion, Shariati has turned it into the main element of the political mobilization of various social forces in the Islamic Revolution.

Many social communication sciences are based on philosophies whose foundations are materialism and disbelief in Islamic teachings and lead to the promotion of skepticism, irreligion, injustice, and misguidance. This article tries to express the theoretical and practical features of effective social communication based on the statements of Imam Ali (PBUH) in Nahj al-Balaghah. Theoretical indicators of effective communication include: Adhering to the principles and rules of effective social communication, and the certainty of the effective impact of social and God-centered behaviors. The practical features of effective social communication include adherence to norms, role modeling, and observing the criteria of effective social communication. According to the investigations, it became clear that the issue of social communication was one of the topics of concern to Islam and the Imams (PUBH). In this context, they have expressed important and practical topics to improve the quality and quantity of this type of communication. A descriptive-explanatory method was used to explain the data of this article which has been collected from books and using a library method.

Following the publication of the translation of the Quran by Professor Muhammad Ali Kusha, Mr. Ali Zahidpour introduced and criticized this Quranic work, and his extended article was published in the 199th issue of the magazine " Ayneh-ye Pazhoohesh ". This article written by Nad Ali Ashuri Telouki is a response to Mr. Zahid's criticism of Mohammad Ali Kusha's translation.

One of the reasons quoted by Shia theologians to prove the Imamate of Hazrat Ali (AS) and its authenticity is the "Hadith of Wasayat". This prophetic hadith is about the will of the Prophet (pbuh) to Imam Ali (pbuh) regarding the Imamate and succession after the Prophet (pbuh). The mentioned hadith has been narrated in different ways and texts in many Sunni sources, the famous text of which is the hadith "Likul Nabi'i was a guardian and an heir, and indeed Ali (a.s.) is a guardian and an heir". The application of the will and the position of the testator indicates the meaning of the succession of Ali (a.s.) as the leader of the Islamic Ummah after the Prophet (s.a.w.). In this article, we intend to first investigate the hadith and its methods, then examine the content in terms of types of content, their implication on the Imamate of Hazrat Ali (a.s.), and answer the existing doubts. In this research, we first collected the data in this field in a library method and by referring to reliable Sunni sources and by separating the evidence from the point of view of documents and brokers, we analyzed the content and answered the doubts

The ‎novel was and still is a literary genre that talks about the issues of man and ‎his ‎society in various forms and patterns, so the novel became a mirror of what is ‎‎happening in society. The writer investigated it, and the Persian and Arab ‎literatures ‎were influenced by each other until they became very close literature, ‎due to the ‎unity of the religion that united these two literatures, so cultural friction ‎has ‎continued since antiquity between the Arab nation and the Persian nation ‎until our ‎time, where we see more than one Arab writer who has been fascinated ‎by Persian ‎culture and civilization. Their tracks are full of the Persian spirit by ‎coming up with ‎names of characters and mentioning events and places And even ‎they translated the largest Persian literary monuments, and the Iraqi ‎novelist was ‎not excluded from this scope. He narrated his novel called The Tobacco ‎Guard ‎from the Iranian knowledge, culture and civilization, and most of the events ‎of his ‎novel and its characters took place in Iran and even spent most of the life of ‎the ‎protagonist in Iran, so he roamed its streets and recorded with his pen the facts ‎‎more accurately. Its details so that we follow in this research an analytical and ‎‎descriptive approach on the civilized face of Iran in the novel The Tobacco ‎Guardian. ‎And the characters who brought about these facts after he used ‎Persian expressions ‎to complete the course of his novel. ‎

The poetry of Ali Ja'far Al-Alaq is an objective subject with distinction and this strong relationship between Al-Allaq's poetry and reality is what makes Al-Allaq's poetry characterized by pessimism. The presence of pessimism also descends from the conviction of the poet that poetry is the son of loss and loss and must reflect the reality of living. This study sails in the world of Ali Jafar poetic relationship to clarify the vision of the poet to the Arab reality and manifestations of the crisis of self and the plight of place in the poet's poetry The research relied on his approach to poetry of the relationship on the descriptive analytical approach and took from the groups of the poet poetic samples to address the subject The results indicate that the poetry of the relationship is linked to the reality of living in which the poet analyzes the Arab reality by taking care of the legendary, religious and historical heritage and dedicates in it a fact that he believes in, that what dragged the Arabs to defeat and the young is due to the Arabs themselves and more to the Arab daring. Slow attendance and the act of treason and non-clinging to the land and identity and the crisis of belonging an attempt to incite the building of the Arab civilized society, which In the relationship between the sexes on the basis of harmony and union.

 In order to examine the position of international custom in the judicial procedure, this research has selected one of the cases of the court which has distinctive features and discussed about it. For this reason, this article is devoted to the investigation of the accusations attributed by the prosecutor to one of the commanders of the militia forces in the case of Darfur, Sudan.

 This research is of theoretical type and the research method is descriptive-analytical and the method of data collection is library and has been done by referring to documents, books and articles.
Ethical Considerations: In order to organize this research, while observing the authenticity of the texts, honesty and fidelity have been observed.

 The Statute of the International Criminal Court with Article 21 entered the field of international criminal law and limited the authority of judges, which is one of the results of establishing this point of view is not paying attention to customary international law, at least in theory.

 Abd-Al-Rahman's case can be considered as an indicator due to its adherence to the principle of absolute legality and the lack of considerations related to the morally reprehensible nature of the behavior in question. It seems important to pay close attention to the accessibility and predictability of customary norms in order to avoid a return to doctrines of substantive justice that are completely incompatible with contemporary شunderstandings of the principle of legality.

The aim of the current research is to investigate the subjective approach of Ali Shariati as one of the important figures of contemporary intellectuals of Iran to man and his social responsibility, its impact on the revolutionary and radical interpretation of religion as a political ideology. By using this approach, Shariati formulated a revolutionary subject in Shiite religious literature. And with its help, he was able to provide the ground for the political mobilization of the masses during the Islamic revolution. And to what extent Shariati's revolutionary analysis of the Shia religion was effective in the political mobilization of the masses of people in the Islamic Revolution?

Using the historical analytical method, this research wants to analyze the main characteristics of Shariati's approach to religion and evaluate its role in the victory of the Islamic Revolution.

Paying attention to the political and social consequences of his analysis, including his attention to the revolutionary subject and its redefinition in Shiite religious literature and its role in depicting the revolutionary image of religion as a factor of social and historical transformation and its contribution to the formation and development of the Islamic Revolution are among the most important findings of this research.

The general result of this research shows that Shariati's intellectual project of presenting a subjective, ideological and revolutionary image of religion was ultimately the basis for turning religion into the main element of political mobilization in the Islamic Revolution.

One of the common discussions in literacy criticism is how his mental concerns are reflected in his work. As literature, especially poems, take their themes from the depth of the human spirit, we can point to the effects the governed psychological situation on the poet's characteristics has on the literary creations. Individual psychology is considered a personality theory that is founded by Alfred Adler, the Austrian psychologist. According to this approach, feeling inferiority is one of the mental states that is formed at the beginning of a person's life at his personality and affects his different behavioral aspects till the end of life. The feeling of inferiority is considered the main human encouraging force toward his objectives and wishes. From the individual psychology viewpoint, the effort to gain superiority is formed as the consequence of this feeling of inferiority and makes the individual's personality coherent. According to this approach, all peoples has the feeling of inferiority inside themselves only to different degrees. If the feeling of inferiority does not exceed its limit leads to progress and superiority of the person. However, if this feeling is not controlled finally leads to an inferiority complex in the person. The feeling of inferiority in its different kinds is affected by the unique situations of each person in childhood, his initial training, and their spiritual, social, political, and geographical situations. The current study tries to study the verbal signs of inferiority feeling at the personality of Ali Fouda, the contemporary Palestinian poet, according to Alfred Adler's viewpoint. Of these signs in Ali Fouda's poetry, the reprimanding and blaming tone (using reversals), the proud word (using Hazage rhythm or shortening the hemstitches in addition to selecting stretched syllables at the ends, repeating identity signs), contradiction (using contradictory atmosphere at the concept of the words arrangements), complain of the situation and conditions of the time (using the selection of the human primary needs), using folk songs and alien words can be pointed out. All of these are revealed due to the effect of an inappropriate social environment as well as the difficult situation in his family life.

Humor and laughter are the essential pillars of Arabic literature in expressing reality and highlighting society's ideas so it is challenging to represent them in real life. It has attracted the interest of writers and writers on the theater stage. Many have started to reflect on the bitter reality cynically and funnily. In drawing the smile on the lips, the Egyptian playwright Ali Salem. Salem excelled in his unique play - The School of the Hooligans - which is the most prominent in the history of the Arab comedy theater. Theatrical events revolve around the united subject. The teacher was able to master her intelligence and patience. Minds and hearts together at the same time. Violation of the principle of quantity and proportionality more than the other two principles in this play. As Essential techniques for expressing issues related to indirect comprehension are related to speech interpretation and analysis. The author uses folk literature in a simple and unassuming way and tries to put a smile on the lips of the reader. At the same time, he has portrayed criticism of the cultural community.

Taking the fundemnentals of ontology, epistemology and methodology into consideration, EA like other academic fields is widely influenced by the overall evolution of scientific paradigms.The first studies of EA were formed by "positivism school" in the early 20th century and since then interpretative, critical and post modern paradigms ensued. any studies have been done by EA researchers using these paradigms. The current article aims at applying and promoting the concepts derived from critical paradigm in the field of EA consisting two parts. The first part describes background and evolution of the theoritical approach involved in EA, followed by an indication of critical paradigm in the field of EA.The second part is devoted to presenting and summarizing one of the most authentic books in the field of critical paradigm in EA titled "Paradigms and Promises: New Approaches to Educational Administration" written by William Foster in 1986 and translated into Farsi by Dr Ali Alagheband in 2021. The article concludes by presenting some further applications of critical paradigm in the field of EA.

Non-verbal communication is one of the branches of semiotics, which includes all kinds of movement behaviors of people, including facial expressions, body movements, gestures and movements to regulate conversation, etc. Also, posture, standing, posture, artifacts, time, etc. are signs of non-verbal communication that can independently convey a message or help verbal messages become more effective. This type of communication has six functions of completing, denying, repeating, controlling, substituting and emphasizing. Examining contemporary Arabic novels shows that the authors are fully aware of the role of non-verbal communication and body language in creating new scenes. Iraqi novelists are no exception to this rule and have tried to use this type of communication in their novels. Iraqi writer Ali Badr uses non-verbal elements in his novels in addition to spoken language. In this research, three of his novel Al Tariq ela Tal Matran have been tried from the point of view of non-verbal communication patterns, including facial expressions, eye expressions, hand movements and head movements, etc., using the semiotic approach and adhering to the descriptive approach. be analyzed analytically. The results of the research show that Ali Badr used a total of 171 signs in the selected novel. In these novel, he has made the most use of the different modes of speech, face and look, along with their related functions. Ali Badr has used these modes to express things like: fear, anxiety and discomfort, hiding something, getting information, etc.

In Ali Shariati’s system of thoughts, youth is of a specific position which reveals to us his attention to this precious human treasure. He used to live in a time when his society was divided in two; half were asleep and charmed while the awakes were running away! Shariati believed the youth of his time were struggling with crises such as “confusion”. So, as a responsible intellectual, he pathologized, diagnosed and finally advised a prescription. He gives us a solution to resolve this crisis.  This Article with the use of Spragens four stages theory is trying to firstly show Shariati’s observation on this crisis; secondly discover the results of such a crisis according to his view; Thirdly, illuminate on what basis he has theorized and recreated the mind of this infected society and how he pictured his utopia; and finally what are his solutions for this problem.  In this article it is claimed that Shariati’s “taught of living within”, beside all the criticisms and objections brought up, still has the capacity to face the crises the children of motherland are struggling with in the current time.

Intruduction:

 One of the Most Important Immigration issues in Recent Decades is the Increasing Involvement of Women in the Migration Process especially the Increase in the Migration of Independent Women. It is Called "Feminization of Migration”. Immigration Can Improve Women's Independence and Empowerment in the Family and the Society, Change Traditional Norms, Introduce them to Fairer Social Norms as well as Improve Women's Rights, Gender Equality, and Economic, Social, Employment and Educational Opportunities. Although Immigration Can be very Beneficial, it can also Create Many limitations, Including Social norms and limited laws, Racial Discrimination, Exploitation, and Psychological Trauma. In the novel Al-Kaferat, Ali Badr tells the Story of the migration of Sufi to Belgium, who has to Emigrate Illegally so as to Escape forced Marriage, Poverty, loneliness, Discrimination, Sexual Violence, and War.

The purpose of this study is to investigate the migration of women and its psychological consequences in a descriptive-analytical manner. The study seeks to answer the fundamental question of ‘what are the psychological consequences of Sufi’s migration in the novel Al-Kaferat?’

As a female refugee immigrant, Sufi goes through a process from the moment she arrives in Belgium until she is accepted as a citizen. At the beginning of her arrival in Belgium, she encounters a kind of cultural shock or initial passivity. This stage includes several cases, first in the form of a honeymoon, in which everything is pleasant and attractive for her. But this stage does not last long because it confronts Sufi with some damage, including her apparent difference as an Arab woman from the people of the host country. This makes her an unpleasant and threatening alien. What makes it even more difficult for her is to obtain an asylum permit, learn the Belgian language and find a suitable job. Most importantly, the discriminatory behaviors she faces at work as an immigrant woman is painful. Sufi tries to adapt to the host community to some extent by learning the target language, finding a job, and reducing the pressure of this cultural blow. After this stage, Sufi experiences a kind of marginalization and frustration that leads her to deep sadness and ultimately suicide, which is due to loneliness, lack of good communication in the new place, and lack of acceptance. In the last stage, Sufism reaches a new orientation in the form of adaptation to the new culture. This compatibility occurs in the form of complete resemblance to the host community. In the case of a change of the fundamental views in Sufi’s life, from a refugee to a legal immigrant, to a change of identity from Fatima to a Sufi, to trying to speak Belgian without a her non-native accent, and to a change of residence from an immigrant to Belgium. The changes in dress and behavior lead to unlimited social relationships with Belgian men.

Immigration may be voluntary or forced. Voluntary migration is primarily an economic incentive to improve one's living and working conditions. But forced migration is the result of coercion and for political reasons. In the past, women migrated as dependent on men, while, nowadays, many women migrate alone or with their children. The migration of women as workers, refugees, students, business partners, etc. can be called the feminization of migration. This type of migration is strongly influenced by gender and can be along with restrictions, opportunities and incentives for migration. Feminization of immigration is a gender pattern of migration in which a high number of women leave their place of residence or birth for work or marriage. For many years, women have been neglected in studies related to immigration. Migration of women often induces two other changes or transformations: the feminization of poverty and the feminization of work. Feminization of immigration is one of the most problematic forms of migration, which leads to issues such as violence, abuse of women and their exploitation in social aspects. Women, like men, for various reasons, such as finding better living conditions, protecting their children, escaping political and work turmoil, sometimes prefer to migrate with an ambiguous fate. Among the many causes that affect this, the strong ones can be enumerated as poverty and material needs as well as the need for family support, just like the case men. However, poverty is not always the main reason for women's decision to migrate. Social conditions and the effects of traditions and customs on the family situation also affect this decision.

A review of the revolutionary discourses critical of the Pahlavi dynasty's systems and institutions reveals two types of ideological interpretations and recreation of rites and literature (mainly children's stories). These works interpreted rites, fairy and folktales and literature with a focus on the importance of a revolutionary rebirth of self of hero-child and its political renewal. This paper uses qualitative approaches and a discourse analysis model to understand and analyze the subject. Discursive structures include redefining and recreating essential literary and ritual elements. These elements are formed through the reinterpretation of ideas and beliefs that significantly impact people's lives and define their worldview in relation to the social environment around them. Revolutions are always accompanied by anti-structural elements, and as a result, they challenge and criticize the established institutions and authority. In this regard, the revolutionary rite of passage is compatible with Victor Turner's normative-existential communitas and ultra-structural community concepts. In this perspective, revolutionary protest and revolutionary speech confront the political institutions that generate inequalities, injustice, and disparities. Behrangi's revolutionary fairy tales and Ali Shariati's revolutionary rite of transition provide an anti-structure and utopian world, a world whose authenticity is in denying the established order, revolutionizing the individual's life, and avoiding systems of discrimination and inequality.