"Critical discourse analysis" in Masnavi, case study: ghesse ahle Saba va taaghi kardan nemat ishan ra

Introduction and preface: 

Critical discourse analysis includes theories and methods for the empirical study of the relationship between discourse and social change. Critical discourse analysts believe that literary texts, like other texts, are relevant; Therefore, they can be analyzed with a critical attitude and approach. In this research, the sentences, phrases and structures containing discourse-oriented components in the story "Ahl-e-Saba and the rebellion of blessings upon them" from the third book of Masnavi have been studied and analyzed with a descriptive-analytical approach. The results of this study show that Rumi, in addition to using his extensive knowledge in formal sciences, mysticism and Persian and Arabic literature, also used the reproduction of discourse order to expand his spiritual dominance over his followers and his success is such that the discourse of power in Masnavi is completely natural. And it manifests itself in full harmony with mystical ideas and provides the necessary ground for changing the mystical discourse at the hands of Rumi's successors. With the help of word contrast, syntactic structure, and the legitimacy of his own discourse, he seeks to establish and extend domination over his followers.

 The present study intends to look at the discourse of power in the story of "the people of Saba and the rebellion of blessings on them" in the third book of Masnavi, with a view free from prejudice and by acknowledging the high mystical thoughts of Rumi in Masnavi and based on the views of the critics of critical discourse analysis theory. Examine and show how Rumi uses authoritarian discourse to legitimize himself in the face of his followers. Finally, ideology and power relations are represented and introduced in the text through the study of language and text superstructure. The approach of discourse analysis and critical discourse analysis in the study of humanities texts can be clearly traced in the works of Fairclough and Roger Fowler. In recent years, this approach has flourished in Iran. For example, the book Critical Discourse Analysis by Ferdows Aghagolzadeh (2007) is a handful of this. The present study is based on a descriptive-analytical approach and is based on library resources. After raising the issue and defining the general framework of the research, the authors have carefully collected the relevant materials; Then, by referring to the book Masnavi Manavi, they extracted the data related to the research objectives and in accordance with the research approach, analyzed the poems, sentences, phrases and structures containing discourse-oriented components.

Critical analysis studies the discourse of the text in relation to its situational, cultural, social, political and historical contexts and considers meaning as a product of cultural and social conditions. Power relations are the key concept in critical discourse analysis. The Sufi discourse in its interior shows a level of superiority and inferiority around which in the center of gravity the sheikh, pir, murad or pole as the center of power and the disciples and disciples as the circles connected to the center, are formed.Social rivalry is the process by which a discourse designs the "other" or "enemy" for itself; Because the existence of another threatening discourse, the formation of discourse identity and demarcation of values. The two main "rival discourses" in Masnavi are the discourses of philosophy and Etzal. In "The Story of the People of Saba" and related allegories, Rumi introduces his rival discourse through "rejection and negation". Rumi mentions his own discourse with words such as "Jesus' monastery" or "Reader of the heart" and refers to Jesus (pbuh), who is an allegory of the elder and the guide, with attributes such as savior of the jinn, his goodness and healer. Rumi, on the other hand, refers to dissenting discourse or those outside it with the following attributes: ungrateful, dog, rebellious, rebellious, unfaithful, donkey, raw, and child. In any discourse, words carry an ideological burden and carry certain values.In a discourse, "sentence arrangement has many functions, including ideological functions" (Wendike, 1394: 77). The syntactic structures of this story and other allegories also refer to the ideology of mystical discourse. One example is the extensive use of grammatical structure. This grammatical structure shows the upstream view of the speaker. This structure is often seen in this story.The "Story of the Sabaeans" is itself a story whose narrative purpose is an interpretive interpretation in the direction of mystical "judgment". Interpretation can be considered the most important tool for legitimizing mystical discourse. Mystics believe that "the interpretation of the text of appearance restores the original and true meaning that the similes of the text of appearance are encoded" (Carbon, 1387: 127). In this way, at the beginning of the story, Rumi likens the reader or any non-indigenous discourse to a mountain that has no understanding of the sound it reflects. He thus demonstrates the superiority of his own discourse and places it in an upward position, stating that it is the only mystical discourse that leads the way and opens the door to interpretation, and that the reader's mind for the final conclusion of this anecdote that serves the purpose. It is his discourse, he prepares.

On the horizon of Iranian mystic thought, Rumi uses mystical poetry and the familiar genre of narrative artistically to take over the actions of power and use its forces for the benefit of his ideological goals; That is, he used the expansion of spiritual dominion over the disciples. Rumi's special language with a considerable volume of intra-religious and ideological words with a spice of tangible allegories and objective similes, has highlighted the role of language and its artistic tricks in advancing this goal of Rumi. In the story of the people of Saba, he identifies his rival discourse through rejection and negation. Rumi, by disguising his ideology in words, phrases and using linguistic tricks, has included the discourse of submission of the disciple to the old man in his anecdotes. Examining the traces of this discourse and re-reading the story of the people of Saba in Masnavi based on this kind of analysis shows that Rumi, like other elders, considers the character of Pir and Murad as the main element of the discourse of Murid and Moradi. On the opposite side of the object is the position of the disciple. The character of the disciple is passive, submissive, obedient and submissive throughout Masnavi. In this story, Rumi uses various methods such as the use of allegories, names and titles, the use of verbs and the interpretation of verses and hadiths in order to establish the superior discourse of the intended and the old against the discourse of the inferior disciple.