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.

Sociocriticism is a method of text analysis that simultaneously addresses the social and literary aspects of a work. The Attack, written by Algerian author Yasmina Khadra, is a multi-dimensional novel whose social and literary aspect have developed in parallel. This work can be considered a text that maintains its links with social reality. Yasmina Khadra is one of the few French-speaking writers who has attempted to write a story inspired by the realities of society with an impartial view, a story influenced by the war between Israel and the Palestinians, and in this way portrays the turmoil of the Palestinian people in the occupied territories. In this article, an attempt is made to investigate the social infrastructures of The Attack using Claude Duchet's sociocriticism, which focuses primarily on the text. After examining the social discourses within the work, we will explore the role of the reference society in the production of meaning in the text society. By finding hidden signs in text, we emphasize the unspoken and implied aspects and finally analyze the sociological aspects of terrorism. To achieve this, we have studied and analyzed the text according to Duchet's analytical concepts such as the society of the text, society of reference and sociogram.

Duchet's sociocriticism lecture of the Swallows of Kabul by Yasmina KhadraAbstractThe Swallows of Kabul is the first work of the trilogy of Algerian author Yasmina Khazra in the 2002. This work narrates the fears and sufferings of the Afghan people during the Taliban era. What the author is trying to portray is the deplorable lives of the Afghan people during the Taliban regime.This article intends to study the social discourses of Swallows of Kabul using the socicriticism of Claude Duchet, which is based on text analysis. According to Duchet, the critic goes beyond the apparent content of the work and examines the structures in the work that are involved in the production of the content and its framework.Therefore, in this article, we intend to use this method to study the social discourses of the text, which are: family, woman, poverty and destruction, and then find the meaning of the signs and unspoken words that lie under each place, person or any sign in the text. The sociogram of this work, which is extremism and violence, is based on the approach that the text society is a reflection of the reference society, the Taliban-dominated Afghan society, and depicts the failures and eventual destruction of the Afghan people from the narrator's point of view.

In the field of the sociology of literature, many and varied views have been expressed, among which Claude Duchet’s approach has the greatest focus on the text. This method of literary criticism explores and reveals social realities through reading the literary text. The sociocritical is more inclined to social analysis of behaviors and seeks to find social signs and phenomena in the heart of the literary text. Considering that contemporary French literature has been greatly influenced by social developments, a great number of writers have always tried to write works inspired by social realities. Pierre Lemaitre is one of them who, in his famous work, entitled The Great Swindle, writes a story influenced by the First World War and refers to the consequences of the social life of this important historical event in French society. In this article, an attempt has been made to analyze Pierre Lemaitre’s work using the sociocritical of the prominent contemporary literary critic, Claude Duchet, the social infrastructure of the novel The Great Swindle. To do this, we studied and analyzed the text according to Duchet’s analytical concepts such as text society, reference society and sociogram. After explaining each concept, we showed it in the novel.

The texts, in addition to being historical sources, deserve attention as texts that show the types of historians' approaches to society and governance and it is based on this kind of look at historical texts that the historian can provide platforms for understanding the impact these texts create on our understanding of history. By referencing the concept of intertextuality in the theory of Julia Kristeva and Sigmon Freud, this article aims to put the historical-Shia text of Gilan and Dilmestan Marashi's book in contact with the text of governance and society of the time, to turn the interaction between these texts as an intertextual matter into a basis for extracting the types of these relationships in the Safavid era. The main research question is what are the signs of intertextual relations between local history and governance? And how can these relations open an approach to understanding social history? The main hypothesis of the research is the existence of multiple relationships between the aforementioned historical text and the text of Al-e-Kia government and the society of the time, which was done at the level of data collection with the documentary method and at the analytical level with the theoretical reference method. The findings of the research by considering the three relationships of reproduction, sublimation and critical relationship between the historical text of Gilan and Dilmistan and the text of the government and society, show that local chronicles have also determined the type of relationship with the social text in terms of the type of relationship between their text and the governance text; Because when the type of this relationship with the governance text was sublimation and reproduction, the relationship with the social text was obstructed or biased in favor of governance and only when the type of this relationship has been critical, the relationship with the social context has been established and social rights and considerations have been highlighted in front of the official institution of power.

The damages caused by natural disasters and the type of reaction of societies to them are reflected in various forms in the past written works. This study aims to find out how and how much attention has been paid to these damages and related reactions to manage them in Persian texts up to the eighth century.This research is a descriptiveanalytical study of qualitative content analysis with an integrated approach. Among the common hazards, four natural hazards were considered: earthquake, flood, drought and snow and severe cold. From selected Persian texts, by purposive sampling, a total of 93 poetic samples and 52 prose samples were selected and reviewed.According to the research findings, economic damage is the most damage caused by natural disasters mentioned in selected Persian texts (45%). Also, the most attention has been paid to response phase in these texts (52%).It seems that our society's response-oriented approach to natural disasters is rooted in a historical mentality that is reflected in Persian texts up to the eighth century. A methodical and deep understanding of this historical mentality can help theorists in a deeper understanding of the current society behaviors against the natural disasters and the desired change of those behaviors.

In today’s world, many artistic texts are produced with the appropriation approach and based on rereading the previous known works. Although these contemporary texts borrow the previous texts and provide a new reading of them, in fact they reproduce their society’s discourse, i.e. the contemporary discourse different from the past work’s discourse, hence creating a new meaning of the previous work in the framework of the contemporary discourse. Accordingly, numerous texts have been created by Iranian and non-Iranian artists with appropriation of Iranian paintings, particularly from its peak period, i.e. the Timurid and Safavid eras (9th and 10th centuries). Kamāl ud-Dīn Behzād is the most well-known Iranian painter who lived in the Timurid and Safavid eras, with works extensively read in the past and today. Behzād is one of the few Iranian artists praised both during his life and after his death owing to the creation of pure and innovative paintings aligned with his society as well as his special view of the world around him.Looking at the same characteristic of Behzād, Soody Sharifi, a contemporary artist with many texts taken from Iranian paintings, has reread some of his paintings with a critical approach and accordingly discussed some socio-cultural issues in Iranians’ past and present history, two rereading works of Sharifi in the Maxiatures series are among which.The present research is aimed at analyzing the discourse of Behzād’s Timurid paintings, Sharifi’s contemporary texts, and the link between them, as well as answering the questions below:1. What discourse of their society do each of these paintings and texts reproduce?2. What is the link between Behzād’s paintings and Sharifi’s texts based on their discourses and historical distance?The research is conducted with a fundamental goal and by an analytical-comparative method. The hypertextual reading of paintings and texts is with the approach of Fairclough’s critical discourse analysis and based on an interdiscourse adaptation. The data and images of paintings and texts have been collected by taking notes from library and internet sources. Moreover, data analysis is qualitative.Decoding and deeply understanding artworks, particularly those connected with each other, increase the necessity and importance of addressing these texts with a discourse approach, and achieving this goal depends on knowing the artistic traditions, society, history, and culture in which the artist lived and initiated creating art.According to these research results, Sharifi has considered Behzād’s paintings as historical documents of the reality of Iranian’s past society and traditions, and in their appropriation, given her familiarity with their literary-artistic background, cultural-social context, and past traditions, she has paid attention to the paintings’ theme and content along with taking a formal structure with a cultural-critical approach. Through these appropriations, Sharifi has addressed the tension between old and new values or traditional Islamic society and modernity to challenge the Iranian contemporary Islamic culture in connection with the relationship between men and women, the women’s position, and the youth’s confusion.

Abstract Early Islamic centuries (1st to 3rd A.H) are significant in every scholarly study of different periods in Iranian history due to their intense transformation and profound developments within the Iranian society and also the encounter of Zoroastrian and Islamic worldviews and different methods of resistance against Arab domination. Zoroastrianism, as a religion, lost its dominant position and was gradually replaced by Islam. Thus, maintaining the integrity of Zoroastrian society became the main concern of the Zoroastrian priests, which can evidently be witnessed in apocalyptic texts of Zoroastrian faith. Accordingly, resistance against Arab invaders lost its initial violence and political fervor and took in a new momentum in the form of maintaining the integrity of Zoroastrian religion and society and concentration on the doomsday and spiritual salvation. Zoroastrian apocalyptic texts contained teachings that tried to adapt different fields of life in Iranian society facing spread of Islam and the Arab domination of Iran. Although the history of these texts returns to oral narratives before Sasanians, but after the transition of Iranian society from oral literature to Sasanian writing literature and the compilation of Zoroastrian texts in Islamic period, the writing of apocalyptic texts also became important. By reviewing these texts, it would be possible to find out important political and social changes of Iranian society in the first Islamic centuries. Within this framework, the rise of non-Zoroastrian Iranian movements during the 2nd and 3rd centuries A.H against the Caliphate were deemed as a dangerous heresy and a serious challenge to Zoroastrian social identity and were vehemently criticized in Zoroastrian apocalyptic texts. In other words, in the condition that there was no hope for Zoroastrian government to be restored, the preservation of the religious integrity of the people became a concern for the Zoroastrian clergy that became an apocalyptic cultural model, which was threatened by political and religious movements such as Behāfarīd, Abu Muslim and Bābak uprisings (that had a sectarian or non-Zoroastrian nature) in addition to the Arabs and the caliphate. Since these texts were written and analyzed at the same time as political events, it can be said that apocalyptic literature has been partly indicative of the reaction of Zoroastrian society to its events. In the other words, the suppression of local sustainability along the lack of belief of society towards the fall of Sasanian provided the necessary grounds for the emergence of apocalyptic literature and its related teachings. These teachings opposed all political and religious actions which were challenging for Zoroastrians in order to preserve their social identity in that difficult and complicated condition. Regardless of the social, political, and religious aspects of the movements, their leaders sought to combine the ideas of ancient religion in order to gain support of different groups of people who were incompatible from religious point of view. But this led to their defeat and the emergence of numerous religious and political sects, which themselves were the heritage of contradictions and enhanced intellectual and cultural tensions. From the point of view of the Zoroastrian apocalyptic texts, these movements were not only in the interest of the national and religious interests of the Zoroastrian community, but also threatened their coherence and integrity. The emergence of such movements, especially in the second and third centuries A.H, showed that despite the emphasis of the Zoroastrian clergy on the refusal of the Zoroastrians to cooperate with them, a wide range of society, hoping to escape Arab domination or to improve its economic conditions and social status accompanied these movements. Regardless of the political results of the movements, which often failed, its harmful consequences in the vulnerability of Zoroastrian community's unity and solidarity should be mentioned. In apocalyptic Zoroastrian texts, the leaders of these movements, such as Abu Muslim and Bābak, were condemned and their uprising was mentioned as apocalyptic catastrophe. On the other hand, the beliefs of the followers of Abu Muslim and Bābak as the promised saviors shows domination of apocalyptic thoughts in Iranian society in that period. On the other words, viewpoint of some Iranians towards Abu Muslim, Bābak and other leaders of movements against caliphate as religious leaders and promised saviors, was influenced by apocalyptic concepts of Zoroastrianism such as expectation and emergence of a savior. This paper aims to study the evolutions in the first Islamic centuries from Zoroastrian world-view in Iranian society, applying written evidence from 11th century (A.D), with descriptive and analytical method.

Critical discourse analysis is a new approach to discourse analysis that examines language as a form of social practice and it emphasizes how social power is reproduced through the text. Since the ruling power of every society, organizes the discourse of that society, this approach can be effective in studying how literary works relate to the dominant power of society. The purpose of this study is to analyze the novel You’re no stranger here by Houshang Moradi Kermani based on Fairclough’s approach. Satire, poverty, superstition, indigenous, illiteracy, fear and solitude are the more dominants discourses in this novel. In this study, the discourse of illiteracy will be examined. Therefore, we analyze the text in three stages: description, interpretation, and explanation. At the stage of description, vocabulary selection, grammar, text coherence, words collocation, pronouns, active or passive sentences and metaphorical aspects will be discussed. At the stage of interpretation, situational context, discourse type, power of utterance, intertextuality and discourse order will be examined and finally at the stage of explanation, the text will be analyzed as part of the process of social struggle within relations of power.
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One of the important features in Persian historical texts is the special attention paid to kings and rulers and their behavioral actions, and the authors of such texts sought to introduce kings as superior role models for other rulers, and, in such a fashion, attempted to moderately reduce the severity of the behavior of the rulers of their time and indirectly educate them. Examining the historical texts focusing on the mythological kings, we see that the historians have considered their era as a favorable era far from malice and impropriety, and have sought to present an exemplary, replicable model of the kings—a model that, if followed by other rulers, would result in the formation of an ideal society with people living in peace and prosperity. Further examination of the content of historical books shows that most of what has been said about the mythological kings and their behavior is related to their kind treatment of their subordinates and subjects, and special emphasis has been placed on spreading justice and preventing oppression of the people. In addition, paying attention to the religiosity of the kings and their role in guiding the people towards an ideal society is of special importance in these texts—a society where there is no news of oppression, and people live in peace and harmony.