word

Semantics is in the search of discovering and finding the meanings that exist in the speaker. To reach this meaning and concept, various layers are considered, among which words, sentences and linguistic context are of great importance. Molavi has reflected many meanings in Shams's poems. By using the capacities of semantics, these meanings can be extracted and the main methods of Molvi in explaining the meaning can be examined. This research has been written based on library sources and descriptive-analytical method. In order to present a more detailed analysis of Molvi's lyrical poetry, the theory of semantics has been used with an emphasis on Palmer's opinions. The results of the research show that the meaning in Shams's poetry in the field of sentence, the components of "rules of semantic composability; propositional logic; Analytical and composite reality" has been prominent in the poet's sonnets. It was also found that the reality from Molavi's point of view is of a mixed type and this seems obvious considering his approaches in his lyrical poems about the extreme praise of the beloved. From the point of view of the linguistic context, the category of co-occurrence of words has been more prominent than other components in the Ghazalyat of the study

Some evidence from Persian supports the existence of constituents that show properties of affixoids or what might be referred to as semi-affixes. These constitutes can stand independently but, in combination with certain nouns, show a rather notable distribution and, in that context, behave like a derivational affix. In such contexts, there is a semantic change in the derived form when an affixoid is added to a base. Regarding the frequency of affixoids in Persian, it is observed that their usage is also very frequent in sentences and phrases as independent words. There are several affixoids attested in Persian but only a few will be discussed here as representative examples. It can be argued that affixoids hold an independent status in linguistic literature as a semi-category. In this paper, some affixoids from Persian will be discussed as they might be prefixoids or suffixoids. All examples are from spoken and written Persian.

Undoubtedly, one of the most influential and prolific academic writers in recent decades in the field of Persian language and literature is Mohammad Reza Shafiei Kadkani. This author has a special style in writing his books that is somewhat different from contemporary writers. This difference, in addition to the attitude and thinking to the type of word combination and the way they use different types of words, both Persian and non-Persian, and the composition of these elements is also fully related. Parts of these vocabulary is the involved words or loan words. The main purpose of such research is to analyze the elements and components of a significant and effective authorial work and using this data to approach a corner of the dimensions and causes of its impact. This research uses statistical and quantitative research method to study two books: Poetry Music and Persian poetry Periods and its constituent elements, that`s mean, words, and to determine the nationality of words to a large extent. Also, different parts of these two books have been written at different times and places. This issue has significantly affected the findings. That is, different times and places have affected the type and even the number of loan terms used. Arabic loan words (first lank loan words) is divided into 4 categories: literary terms, sources, constraints and letters.

This paper aims to study the order of acquiring sense relations in 7 to 12- year- old Persian-speaking children based on the semantic approach and to compare it with the order of applying those relations through six elementary school grades course books Farsi (2018). The method of the research is descriptive-analytic and for collecting data fieldwork and the documentary resources have been applied; in a way that six multiple-choice tests were prepared and asked from 25 participants in each grade and each gender. Furthermore, for comparing each order with the order of applying them within the course books, all words with any sense relation were extracted and documented. Findings illustrate that children perceive the meaning of a word by perceiving its encyclopedic meaning and the context. They use their background knowledge to comprehend the sense relations among words. Moreover, there are major distinctions between the order of applying sense relations in the course books and the order of acquiring sense relations in children which can cause difficulties in comprehending the meaning of words and their sense relations.

The symmetry of pronunciation and meaning is one of the techniques that the Paris school of semiotics addressed, and by Joseph Curtis, a French theorist, in the aspects of illustrating the hidden and inner parts of speech and poetry texts, which make words the way to reach meaning.  Therefore, among the reasons for choosing Diwan's «Harf Men Ma'a, Qhessatah Hobben Tawila» by Adeeb Kamal Ad_Deen, an Iraqi letter poet, for Curtis's pronunciation theory, in this research, is the depth of meaning hidden behind his words, which is the texture of his tone. The application of the semiotics of this divan was done by using descriptive analytical approach. which were considered the three divisions presented by Curtis «time, place, and characters», to the topics of poetic discourse and divisions. Pronunciation and pronunciation, and its superficial and deep level should be determined. The results indicated that most of the poems of Adib Kamal Ad_Deen have the combined power of discourse, which can have that deep level of meaning even with the presence of one letter and one or two lines in each part of the poem. Despite the brevity and brevity of the words, full of tenderness and simplicity, in order to reach those depths of meaning and strong meaning, but are full of beautiful interpretations. Also, this research found that the selected verses, as analytical examples, have those advanced attributes that Curtis considered in the vocabulary section, these semantic necessities were revealed during the intersection of the verses

Arsbaran )Qaradağ( region of East Azarbaijan province has many poets in whose poems prominent motifs and themes of Persian literature are repeated. In this article, by introducing the literature of this region and taking a general look at the place of poetry in it, the language of poetry of this region has been examined in the divan of six contemporary poets: : Salek Ahari Tabrizi, Morteza Mousavi, Hamed Ahari, Imamvirdi Samani and Ismail Soltani and Hossein Dosti. research method is library study and the writing of a descriptive and analytical article. Salek Ahri and Morteza Mousavi are among the poets of the Pahlavi period, and Hamed Ahri, Imamvirdi Samani and Ismail Soltani and Hossein Dosti are among the poets after the Islamic Revolution. The motifs of classical (lyrical and mystical) and contemporary literature (social criticism, homeland, Islamic revolution and The Sacred defense) can be seen in the poetry of this region, and the linguistic evolution of their poetry is related to the poetic motifs. The results of the linguistic analysis of their poetry show: the language of their poetry is influenced by the elements and special words of the lyrical, mystical, and epic motifs of classical literature, but Arabic words and Macaronic language by Turkish are less frequent. The form of their poetry is ghazal, ode, Rubaʿi and Two-Couplet, only Mousavi has a few poems in the form of new poetry. Influence of the language of classical poets can be seen in the poetry of this region, especially in Samani poetry. In classical mystical and lyrical motifs, there are many words of mysticism and Lyric. Lyrical words are found in the poetry of all of them, and mystical words are prominent in the poetry of Soltani, Salek Ahri, and Hamed Ahari. the motif of Homeland is found in epic language In Hossein Dosti's poem. In general, the language of their poetry is simple, but among the research poets, Ismail Soltani's poetry is difficult and the continuation of the complex poetry is a classic poem.

one of the stylistic attributes of constitutional period poetry is the use of European words (French, English, Russian) which were used by different factors in poets" poetry. and influenced the Persian language. In this article, with the aim of investigating the position, changes and evolutions of these words and their influence on the Persian language, the poems of the poets of the constitutional Current have been analyzed.

 The collection of article information was done in a library manner and it was written with a descriptive and analytical approach. The statistical population of the research includes the poems of ten prominent poets of the constitutional period, and European words have been examined in their poems from the point of view of word stylistics.

 In the course of constitutional poetry, approximately from 1285 to 1300 AD, European words have become a stylistic feature and can be seen in the Diwan of all poets. The Frequency of these words in special words related to the names of persons, places, Epithet and everyday terms(Idiom), words related to the field of politics, military and economic affairs, words related to the field of culture and social life. Poets used words in political, social, and lyrical content for various reasons, such as: creating a new theme, the necessity of using the word in the absence of a Persian equivalent, interest in using the word despite the existence of an equivalent word, artificiality and modernism. Compared to Persian equivalents, these words were used with translation at the same time as Persian equivalents, and in some cases, Persian or Arabic equivalents are more common. The evolution of these words after the constitutional period can be seen in three ways: 1- The words were removed from the Persian language with a change in theme and equivalence, 2- Some were used with a slight change. 3- Most of the words that were in the field of culture and social life of the people remained and are common today.
 

 European words are used in the fields of politics, military, society, culture, and economy for various reasons, modernism, the necessity of application, and beautification, in the poetry of constitutional poets. Their developments after the constitution are of three types: abandonment after the constitution, equalization with Persian words and stabilization in the Persian structure.

Literary texts often feature words and phrases that are absent from standard dictionaries. This descriptive-analytical study examined some of the Sistani dialect terms found in literary works. These vocabulary items could be structurally categorized into two groups. The majority were used identically in both the Sistani dialect and literary contexts. However, a smaller number exhibited minor differences, such as deletions, additions, or substitutions of individual words. From another perspective, these terms were either entirely absent from dictionaries or had multiple definitions with one obsolete dictionary meaning still preserved in the Sistani dialect. In terms of part of speech, these words and phrases were classified primarily as verbs, adjectives, and nouns with verbs frequently appearing as figurative compound words. Identifying and recovering such specialized vocabulary not only enriches the lexical and semantic range of the Persian language, but can also provide key insights for interpreting the nuances and difficulties of literary texts.

This study examines the semantic evolution of some Qur'anic words and reveals the influence of Islam in the semantic development of words compared to the ignorance period. This research begins by examining the usage of the words during the ignorance period, then examines its meanings in the Holy Quran in order to achieve the semantic expressions of these words. The purpose of this study is to know the words’ meanings used in the ignorance period. Then Islam has added the second and third meaning to them or fundamentally changed the meaning of the words. Therefore, the common usages of the words were left out. Contrary to our imagination, when we follow the verses reached to us from the ignorance period, we come across the words whose meanings don’t correspond to this period, so it is necessary to be considered. Muslims wanted the Quranic culture to prevail, so they edited some verses that had a religious theme and attributed them to Jahili poets. Some intellectuals may disagree with this point of view and do not accept them, so it is safe to accept that Jahili poets also used these words as it was used during the ignorance period. In this research, the semantic evolution of the words nīkī, khayr, and jihad is investigated.

The Arabic language tried to make harmony between the sounds making the word, which reflects easy pronunciation and apply less physical effort, and reaching a great way of clarity. The Arabic language also created its own phonological system and pattern that allows for easy articulation. This research paper tries to tackle one of the most important issues in Arabic phonology: i.e. the phonological and suprasegmental structure of the Arabic word. It shows that the making of Arabic word is done in accordance with the place of articulation as well as the manner of articulation, and allowing for segmental harmony, not difficult if articulated or heard. It also shows that the ease of articulation is considered a criterion for eloquence

Sain al-Din Ali known as Ebn-e Torkeh Isfahani (770-835 AH) is one of the philosophers and mystics influenced by the school of Ibn Arabi. Therefore, he has explained the meaning, language, and words in the framework of the unity of existence. In the present descriptive-analytical study, the authors have tried to extract semantic explanations and the related components from Ebn-e Torkeh's printed works, letters, and manuscripts and discuss the central concepts of his theory. The results of the study show that the unity of existence has provided a possibility for Ebn-e Torkeh to be able to explain the worldly and abstract dimensions of language together in a dialectical unity, and based on that, to plan the theory of Ish'ar. According to Ebn-e Torkeh, Ish'ar is the goal of human creation. Man is in the place of Ish'ar in the universe. Ish'ar is used in the works of Ebn-e Torkeh to mean to inform. One who does the Ish'ar actually discovers the truths of the universe and learns its secrets. Because all of existence is the word of God and man is the reciter and impersonator of these words. Ebn-e Torkeh seeks to combine the analogical and metaphorical dimensions of the universe, and considers verbal language, which is the extension of Nafs al-Rahman in the Microcosm, to have two aspects of beauty and glory. In this regard, he examines the situation of words with a two-dimensional explanation.

Sain al-Din Ibn Torke Esfahani is one of the mystics and philosophers influenced by Ibn Arabi’s school of thought. In addition to the commentary he wrote on Ibn Arabi's Fusus al-Hekam, he has shown this influence in his various works. The view of existential unity as well as the streaks of literalism is evident in his works; therefore, it is necessary to pay attention to this point in the examination of Ebn Torkeh's view on meaning.
Meaning is one of the concepts that has been discussed in the tradition of Islamic mysticism and has evolved under a central discourse. In the beginning, the theory of meaning had an abstract aspect, and with the emergence of Ibn Arabi, the practical aspect of language was also explained along with its abstract dimension. In other words, the mysticism of existential unity and its dialectical nature has provided a capacity to find an argumentative explanation for the practical aspects of language and meaning and issues related to them. In the view of the mystics of the first mystical tradition, it is God who created the meanings, and the words of human contracts have been degraded several times from their true meanings. Kamal al-Din Hossein Khwarazmi says in his commentary on Masnavi: If the words that were created in the rank of God's oneness do not descend from their position several times, the understanding of any creation will not reach the surroundings of its articles. This results in putting the meaning first over the form. In this way, the truths from the field of discovery and intuition enter the field of acquisition science and are expressed with language.
The spoken language can also tell many of those intuitive facts. In the field of science, the interpretation of mystical facts is not a true interpretation. Because only a reflection of mystical experiences has made its way into the field of science, and basically, mystical experience is inexplicable. Such a perception has always been of interest among scholars.
In interpreting these mystical experiences, human intellect and thought distance themselves from their pure abstraction. This distance is actually the distance of the material world. In other words, those meanings find a new form in the degradation of their identity, which is a reflection of single worlds and, at the same time, is also contaminated by the reflections of external factors. In the definition of this meaning, Mustamli Bukhari believes that this science of thoughts, observations, and revelations is dedicated to being called the science of pointing. So, something appeared in his head, which means the phenomenon of truth, not the phenomenon of non-righteousness. And it is like this that no matter what they express in the language, it is not the exact expression of the truth; Rather, the meaning of the phrase is right (n.d, p. 1135).
The discussion of meaning in the tradition of Islamic mysticism will be incomplete without paying attention to the category of interpretation and its components, so it is necessary to emphasize two points:1) In mystical interpretation, attention is paid to the source of meaning. The literal meaning of interpretation also conveys the same point. Henry Carbon (2008) considers the ultimate goal of mystical interpretation to return the text to its "true and original" meaning. The meaning of this contrast is that the ‘text’ is degraded from an inner meaning and the work of the interpreter is to reach again the inner and original meaning of the text. The words are outwardly disguised and the interpreter must penetrate into their innermost being. In these interpretations, it should be noted that the main meaning of the text is not the same as the figurative meaning of the science of rhetoric; rather, according to his interpretation, the interpretation of the apparent text is returned to its true original meaning, in which the analogies of the apparent text are its codes.
2) Another component is the balance of the Macrocosm and the Microcosm and the equivalent relationship between them. The basis of this idea is the belief in the existence of a kind of correspondence and equivalence between the classes of the world. Generalizing this correspondence and equivalence to the relationship between the parts of the world also makes each phenomenon understood as a representative of something else. Based on this, tanzil and taweel also express the back-and-forth course of meanings in these worlds. Every meaning in the higher world (inner) becomes a phenomenon (text) in the lower world (appearance) as a result of the reduction, and the interpreter tries to discover the inner or truth by interpreting that phenomenon.
In addition, in the continuation of the tradition of Islamic mysticism, the discussion of the spirit of meaning has also been taken care of. This discussion, which has been raised among the commentators and in an effort to understand similar verses, emphasizes the point that words have been established for the souls of meanings. This view indicates a special view of language. In modern linguistics, it is a well-known opinion that each word carries only the meaning in which it appears. For example, when someone uses the word "pen" because the word "pen" is used for a specific meaning, the audience understands the same specific meaning, and it is not possible to choose another meaning from this word without analogy. In contrast to this approach, the mystics, by establishing a rule called the use of words for the spirits of meanings, aim to say that the words are not used for external and objective objects. For example, the pen is not an external object, wood, or colored ink that writes. Rather, the word pen is used for everything he writes. In Jawaharlal Qur'an, Ghazali proposed the theory of the spirit of meaning with an argumentative expression and argues that nothing exists in the realm of martyrdom unless its example exists in the spiritual realm. This view has gradually spread to the commentators of the Qur'an. Interpretations that have an interpretive approach are influenced by this view.
In the present study, after explaining the nature and essence of meaning in the tradition of existential unity mysticism, by analyzing the concepts related to the theory of meaning in Islamic mysticism, we have tried to measure the relationship between the existential unity attitude and its perspective on meaning by examining the works of Ebn Torkeh, while showing the intertwining of his perspective. In other words, the study aims to explain innovative ideas about meaning with the tools of ontology and epistemology of existential unity.

Review of the Literature:

In the mysticism of existential unity, several issues related to meaning have been considered. The first is the discussion of how to put words and the relationship of meaning with God. The next issue is the two-dimensionality of language and the explanation of meaning in its context.
Some mystics of existential unity, such as Shabestari, under the influence of Ibn Arabi, have paid attention to both the material and abstract realms of language. Two-dimensional attention to the nature of language makes both the practical nature of language not to be neglected and its deep origins to be explained. In the mysticism of existential unity, the ontology of meaning is taken into consideration and the question is answered whether meaning is an objective matter outside the mind or is equivalent to the mental concept of the word. Mystics consider the concept of mind to be different from meaning and believe that meaning is something determined beyond the mind. In mysticism, the existential unity of the whole world is the manifestation and degradation of the truth of the world, and every phenomenon, including language, must be examined in relation to the truth of existence. If we consider the meaning to be subjective, the relationship between the mind and the word will be disconnected and the mind and the word will not be affected. But in mysticism, the existential unity of meaning is not an incidental matter; rather, it is a matter of length and in connection with the truth of existence. In this view of existential unity, the meaning is the scientific form that God has given to the interior of a phenomenon.
In Ibn Arabi's view, the signification of a word is not separate from the signification of letters, whether spoken letters or written letters (both external and internal letters). Also, the meaning of linguistic words, whether written or spoken, is not separate from the meaning of existential words (phenomena). Ibn Arabi's view on the meaning of words originated from his theological view. In other words, Ibn Arabi's point of view originates from the sum of God's nature and attributes in that they are on the one hand the mediator and link between the nature of God and the world, and on the other hand the mediator and link between the nature of God and man. In this view, the duality of essence and attributes, as well as the duality of step and occurrence, which is caused by the difference of opinion about the linguistic meanings (inherent or conventional meaning of words), is eliminated. According to this view, the phenomena of existence are the words of God. And because they appear objectively, they are connected with occurrence. And since the human language is the outward representation of the word of God, the conventionality of the signification in the human language will only be a matter of credibility. if the meaning of human language is like this, the meaning of divine words, which is actually the innermost part of human language, will not be based on convention. In the view of existential unity, existence has many levels which are called plurality in manifestations. But a unity connects these multitudes, which is its soul. And what exists in the abundance of the universe is the existence of God (Ibn Arabi, n.d, p. 38-39). This view also extends to Shabestri's Gulshan Raz. Shabestari's point of view also has innovations in explaining the meaning and implication of words (Shabestri, 2004, pp. 13, 75).

The aim of the present study is to analyze Ebn Torkeh's semantic and linguistic explanations in accordance with his epistemology and ontology of existential unity with a descriptive-analytical method. In this regard, all the works of Ebn Torkeh have been examined and an attempt has been made to explain Ebn Torkeh's semantics under his ontology and epistemology. From the ontological components, the balance of the Microcosm and the largest world, expression, and emergence, and from the epistemological components, inspiration and fantasy, perception of meaning, meaning, and silence have been mentioned. Also, the components of poetry and consciousness, gestural expression, the placement of words and the two-dimensional nature of the language indicated the compatibility of the two sides of Ebn Torkeh's ontology and epistemology.

By examining the works of Ebn Torkeh and the ontological and epistemological analysis of his works, we come to the conclusion that Ebn Torkeh is firstly influenced by Ibn Arabi and Shabastri and in some cases he repeated their same point of view. The view of existential unity on the existence and truth of the world and its generalization to the world of human existence, in other words, establishing a balance between the greater world and the Microcosm within the framework of the view of existential unity, is the most important approach of Ebn Torkeh in his explanation of meaning. In this view, the universe is multidimensional and all the multitudes are the words of Allah, whose true meaning has been scientifically determined in the unseen identity, and words are one of these multitudes and are at the end of the arc of descent. In his opinion, the meaning is related to the real and main subject of the words. And he examines the words like the manifestation of God in three forms and on three levels.
In Ebn Torkeh's epistemology, the role of imagination is its discovery of occult meanings. The discovery of the Macrocosm has a questioning nature that Khatam-ul-Rasul is at the highest level or the level of total revelation. Man is in a position of awareness in the universe. The reciter actually discovers the truths of the universe and learns its secrets; Because all existence is the word of God and man is the reciter of these words.
Ebn Torkeh, following the fusion of similarity and metaphorical aspects of being, considers the language of Malfuz, which is the extension of Nafs al-Rahman in the lower world, to have two aspects of beauty and glory. The glorified form is related to the common sense of the words and the glorified state is related to the true meaning of the words. According to the first method, the position of Ish'ar is two-fold in the view of Ebn Torkeh, which means that having reached this position, he has made his perceptive powers capable of receiving the lower meanings and he can also find the jewel of the lower letters. The first aspect is related to the order of spirits and the world of the unmarried, and the second aspect is related to the Book of Allah and understanding the meanings of the words contained in it.
Ebn Torkeh considers verbal forms to be a continuation of the emergence of existential expressive forms (ayan shabiteh). And Malfouz's language and, in his words, verbal forms have an inherent meaning, but in the passage of centuries and the development of customs, inherent meaning and the subject of the original letter have been forgotten.

Arabic loanwords are subjected to changes including phonological changes, in Persian language. Are changes of Arabic loanwords in Persian rule-governed? Are these changes subject to phonological rules? In the present article, types of phonological changes in Arabic loanwords are studied according to Generative Phonological Theory of Chomsky and Hale known as SPE which has revised constantly by generative linguists. Generative phonology is a part of Generative Grammar that assigns appropriate phonological representations to speeches in a way as if they are reflections of embedded grammar of vernacular speakers. The most important constituents of this theory are: layers of phonological representation; phonological rules; derivations; distinctive and linear features. The article follows an analytic-descriptive method. In the first place looks, as a necessary background, to phonological structure of Arabic and Persian. Then, studies types of phonological changes in Arabic loanwords: assimilation, dissimilation, deletion, metathesis, compensatory lengthening together with examples in each case. Consequently, this study shows that Persian speakers as speakers of other languages, make mostly phonological changes in Arabic loanwords in order to become consistent to Persian phonological system.

Velimir Khlebnikov is one of the leading Russian poets and one of the founders of the school of Futurism in Russia. In Iran, he is better known as a poet and his linguistic research has not received much attention. Khlebnikov revised the symbolic poetic system. If in the tradition of Symbolism, words were thought of as symbols and appeared in poetry with poetic language and their hidden meaning was valuable, in Khlebnikov's poetic system, words with their phonetic construction had an intrinsic meaning and poetic value, and thus he paid attention to the past of the language and changed the previous common perceptions about the language. The present study is conducted in a descriptive-analytical manner, with the aim of opening up a glimpse into the achievements of Russian Futurists, and seeks to answer the question of what Khlebnikov's linguistic explorations were, as one of the most prominent figures of Russian Futurism, and what outcomes his explorations had for Rusian language. Examining the poet's linguistic theories, it was concluded that his linguistic research had led to the expansion of the vocabulary system in Russian and the creation of a universal language called "zaum / meta-meaning", a language in which sound itself produces meaning. It was also concluded that without Khlebnikov's linguistic research, formalist theories would not have been able to emerge. According to this poet, consonants in words are more important than vowels; Especially the first consonant that guides the meaning of the whole word. According to Khlebnikov, words that begin with a similar consonant carry the same meaning.

The existing studies have often examined concrete poems in terms of the relationship between verbal text and image or with respect to de-familiarization. This article assessed the evolution of the phenomenological and discursive semiospheres in a concrete poem entitled "The Train Moved Again" by Afshin Shahroudi. In the text, the relationship between verbal text and image was not fixed but "spectral". Due to the process of content level, this relationship showed a continuum in the form of discontinuity -balance-fusion at the level of expression. Sign levels also transform from an index to an icon and then to a symbol. The results showed that at the phenomenological level, the Enunciator tried to use the prelinguistic capacities of the verbal phonemes to motivate the discourse. The Enunciator attempted to influence the Enunciate through his sensory system. By responding to the enunciator's invitation by the enunciate, a discursive atmosphere was formed. It was a reciprocal movement and created the process. The phenomenal space of the text required the re-segmentation of the verbal and visual layers in another process. In the re-segmentation, an "evolutionary metaphor" was identified, according to which the relationship between verbal text and image was not fixed but "spectral" and a discontinuity-balance-fusion relationship was established.

Fictional allegory in literary terminology refers to an extended narrative that has multiple layers of other esoteric meanings behind the apparent meaning, that Each of these layers of meaning needs to be discovered, studied and recognized. Anything that is considered the center of gravity in this way of decoding and plays a major role in discovering and interpreting the mysteries and hidden images in the anecdotes is the analysis of one of the important elements of storytelling, namely the characterization in these anecdotes. The use of symbolic confrontational characters is one of the important types of these characters that play a significant role in the allegorical anecdotes of Persian literature to induce secondary meanings that arise in the context of cultural, religious, social, historical, etc. Investigating and analyzing the symbolic role of confrontational allegorical characters in the form of three types of single, double and triple confrontation and discovering the hidden relationships of these characters with other narrative elements and matching them throughout the story with the main theme of the story can lead to the discovery of secondary meanings. And new anecdotes for the audience. The results of this division show the special functions of this type of contrast for specific topics that the authors have assigned each of these contrasts to specific topics related to that contrast. This article tries to analyze the confrontational characters in mystical and theological allegories with a (descriptive-analytical) method.

Persian language has long had a great impact on Ottoman language and literature and was once the main language of this region and many Ottoman thinkers have researched and followed important Persian texts and have written many commentaries on important texts of Persian literature; Among them, we can mention the commentary on Soodi on Hafiz's Divan and the commentary on Anqravi on Rumi's Masnavi. Since the description of the text is also a kind of critique of the text and the common description in the past and among Muslims, it focuses more on word and content, the aim of this article is to describe the Turkish commentators and their view of prominent texts such as Hafiz's Divan. Masnavi and seeks to answer the question of what cultural, social and political contexts have influenced the description of these thinkers and what are the signs of social, historical... critique in the method of library study, filing method and data analysis. Can their details be seen? It seems that although most of these explanations are word descriptions, they are different from the view of traditional commentators, and we see traces of attention to the history and society of the poet's time in these explanations. Paying attention to the typography and examining the correctness of the attribution of a verse or poem to the poets in question, mystical interpretations, paying attention to the life of the poet and individuals in the description of the text, are important features of these explanations.

Persian language has long had a great impact on Ottoman language and literature and was once the main language of this region and many Ottoman thinkers have researched and followed important Persian texts and have written many commentaries on important texts of Persian literature; Among them, we can mention the commentary on Soodi on Hafiz's Divan and the commentary on Anqravi on Rumi's Masnavi. Since the description of the text is also a kind of critique of the text and the common description in the past and among Muslims, it focuses more on word and content, the aim of this article is to describe the Turkish commentators and their view of prominent texts such as Hafiz's Divan. Masnavi and seeks to answer the question of what cultural, social and political contexts have influenced the description of these thinkers and what are the signs of social, historical... critique in the method of library study, filing method and data analysis. Can their details be seen? It seems that although most of these explanations are word descriptions, they are different from the view of traditional commentators, and we see traces of attention to the history and society of the poet's time in these explanations. Paying attention to the typography and examining the correctness of the attribution of a verse or poem to the poets in question, mystical interpretations, paying attention to the life of the poet and individuals in the description of the text, are important features of these explanations.

Criticism as an effective tool in evaluating information is a research work. The present article has been written with a critical approach in order to study the content and formal dimensions of the article “Relation of the word with the meaning and teaching Arabic language" written by Ahmad Al-Diab. In this work, which consists of three main parts, he explains the opinions of experts for and against the word and meaning, priority over each other, separation between word and meaning, and knowing one or the existence of unity and solidarity between these two components. Has been able to find ways to use it to teach Arabic to non-Arabic speakers. In the present article, we have tried to critique and evaluate the article “Relation of the word with the meaning and teaching Arabic language" in an analytical manner and according to the defined criteria for critique and evaluation of research works. The result of the research shows that the author has tried to introduce the two elements of word and meaning as important elements of linguistic studies to emphasize that teaching Arabic to non-Arabic speakers should be the same as European educational institutions based on Be a linguistic approach; However, conversation has been emphasized by teachers in recent research and has been considered as a more important point.

From past decades, the study of “clitic”, as a dependent and intermediate element that simultaneously represents some shared properties of the two morpheme types - “free word” and “affix”, has been the center of attention for different linguistic approaches as well as the investigation issue for scholars from different linguistic fields. Among them, by focusing on distinctive features as well as discovering and proposing universal parameters for clitics, language typologists have also played a crucial role in identifying, analyzing and explaining their typological behavior and, as a result, have paved very effective steps in developing the studies for this challenging linguistic unit. Considering the determinant position and the undeniable importance of analyzing under-studied linguistic variants in typological surveys, the present study tries to evaluate and analyze the North and South Bashāgardi pronominal clitics based on Aikhenvald’s (2003) typological model and universal parameters, and hence, to achieve a theoretical explanation for their typological nature, characteristics, tendencies and behavior. To this end, the research intended linguistic corpus was collected in a natural environment of language use by fieldwork method and via questionnaires, translating selected structures and sentences, and recording the free speech of eight (five men and three women) native, middle-plus aged, illiterate, and permanent resident informants, and then was transcribed and analyzed. According to the authors’ initial hypothesis, the nature, tendencies, and behavior of the investigated elements in Bashāgardi are compatible with Aikhenvald (2003)’s proposed universals for clitics. In like manner, the research findings overtly show that the clitics’ universal properties and typological behaviors and tendencies, such as freedom in host selection, non-correlation with phonological words, correlation with syntactic words, appearance after all affix types, and having phonological coherence, idiosyncratic phonotactics, segmental structure, syntactic order, syntactic domain and syntactic rules are implemented in Bashāgardi clitics along with possible theoretical explanations for those properties and tendencies. As a result, the typological parameters of the documented research model maximally approve the authors’ hypothesis and hence, the clitichood of all the studied elements.