نشریه پژوهش های معناشناختی متون ادبی
پیاپی 2 (تابستان 1402)

Abu ala al-Maarri lived in the heyday of thoughts in Abbasid II era. He was influenced by thoughts and logic of some contemporary philosophers. Although that period of Abbasid era was fruitful in case of logic and thoughts, social and moral corruptions dominated the society.It is obvious that maari had not been detached from social and moral atmosphere of Abbasid II era and these had an impact on thoughts and spirituality of the poet and his psychological, social and philosophical viewpoints. These impacts are manifested in his poems. Being inspired by this, maari followed a pious life and a negative attitude toward woman who was believed to be indispensable part of life. Looking at him from this perspective, death was the only salvation and the end of all difficulties, tortures and hardships. By and large, sticking to his instincts was part of his integrity. From this perspective, in order to compensate for his own deprivation, he loved woman and marriage in his sub-consciousness. This fact reflected his return to his true self and interpenetration of theism and his satiety of his greatness versus duality and instinct needs of human being.From this perspective, in order to compensate for his own deprivation, he loved woman and marriage in his sub-consciousness. This fact reflected his return to his true self and interpenetration of theism and his satiety of his greatness versus duality and instinct needs of human being. From this perspective, in order to compensate for his own deprivation, he loved woman and marriage in his sub-consciousness. This fact reflected his return to his true self and interpenetration of theism and his satiety of his greatness versus duality and instinct needs of human being.

Beauty is the feeling of attractiveness, pleasure and interestingness in dealing with a thing, phenomenon or a work of art. In the past, aesthetics was one of the branches of philosophy, which over time entered the field of art and literature. The Holy Qur'an is completely beautiful because it was revealed from the source of the beauty of the Almighty Lord. One of the aspects of the beauty of its verses is the physical aesthetics. In this dimension, their structures, selection and arrangement together create subtle points and meanings that are full of beauty. it has been created.In this research, an attempt has been made to reach the subtleties and beauties of their use in verses by examining the nouns known and known in science. In this scientific effort, we have used the analytical descriptive method and we have come to the conclusion that the accuracy in choosing and arranging the nouns of wisdom and grace in the Holy Qur'an leads to a better, more correct and deeper understanding of the meanings and concepts of the verses of the Qur'an and the aesthetics of words.........................................Beauty is the feeling of attractiveness, pleasure and interestingness in dealing with a thing, phenomenon or a work of art. In the past, aesthetics was one of the branches of philosophy, which over time entered the field of art and literature. The Holy Qur'an is completely beautiful because it was revealed from the source of the beauty of the Almighty Lord. One of the aspects of the beauty of its verses is the physical aesthetics. In this dimension, their structures, selection and arrangement together create subtle points and meanings that are full of beauty. it has been created.In this research, an attempt has been made to reach the subtleties and beauties of their use in verses by examining the nouns known and known in science. In this scientific effort, we have used the analytical descriptive method and we have come to the conclusion that the accuracy in choosing and arranging the nouns of wisdom and grace in the Holy Qur'an leads to a better, more correct and deeper understanding of the meanings and concepts of the verses of the Qur'an and the aesthetics of words.

Razi Estrabadi is one of the scholars who has shined in the sky of simplicity and good syntax by authoring her two famous works - Sharh Kafiyyah and Sharh Shafiyyah.Undoubtedly, Nahj al-Balagha and the words of Imam Ali (AS) are after the Qur'an, which is the speech of the creator of languages, and after the hadith of the Prophet (PBUH), who is the messenger of the creator of speech and the most eloquent Arab. It is the best collection in which all the characteristics and attributes of a witness have been manifested due to the principles of narration. Razi Estrabadi, unlike most of Nahyoun, cites this valuable book in some cases to prove his claim.Estrabadi's unique opinions that has made him stand out is the "syntactic agent theory". In other words; The only scientist who investigated this theory specifically and completely distinctly was Razi Estrabadi.view of researcher Astarabadi, the elements of agent theory, in addition to the temporary and apparent aspects of syntax, include its structural, compositional and structural aspects - correlation, cause, cause, condition, pillar and reason - which relies on the semantic dimension of rules. He believes that the reason for the emergence of Arabic in one word are: creator (or the theological), agent (or the object) and place (or the noun).Razi Estrabadi believes that the syntactic factor, in addition to the temporary and apparent aspect of the syntax, also includes the structural, compositional and structural aspect of the syntax - which includes the meaning -. He mentions the best arguments, which are unique in their kind, while prescribing the rules by referring to the words of Hazrat Amir, relying on the semantic aspect of the mentioned evidences

Some words in the Qur'an have different meanings, one of which is the word " AL-Soo ". The explanation of these meanings makes it easy to understand the Qur'an And it prevents possibilities from entering in the understanding of the meanings of the Quran, which is often used as a tool for sedition seekers. This article examines the meanings of the word " AL-Soo " in the Holy Quran and evaluates the provided Persian translations of it with a descriptive-analytical method and using interpretations. Looking at the interpretations and translations of the Qur'an, we find that scholars of Islamic and Qur'anic sciences sometimes disagree in choosing the correct meaning of the word "AL-Soo" in different verses. This case shows the importance of investigating this issue. These differences of opinion become more evident by examining the provided translations of the word. The reason for these differences of opinion can be found in the excessive attention paid by the translators to the famous meanings and concentration of words in the Holy Quran. This is one of the most common and famous challenges facing translations, and most of the translations suffer from this type of damage. . According to the context of the verses, the context and role of the word "Al-Soo" in various places in the Holy Quran, twelve precise meanings can be expressed for it. The most famous of them are: severity and difficulty, sin, bad end.But the translators have sometimes provided a not very accurate and correct meaning for this word, which is not suitable for the position of the verse and the word.

Color, as a visual element in the field of visual arts, has also been used in literature for a long time.Research shows that Persian writers have shown two different approaches in using colors in their poems. Some of them have shown more precision in the use of color in their poems, but others have a kind of color blindness in recognizing and using colors in their poems and use limited colors. In such a way that when presenting the image and in imaginary images, even these few colors are not used enough and usually the color in his poetry is weak and weak words and only comes to fill the weight. The purpose of this article is to investigate the ironic concept of colors in Persian ironic literature. The question that is raised is, what are the concepts of colors in Ironic literature? This research was carried out with a descriptive-analytical method, using library and internet resources, by collecting allusions found in three encyclopedias "Dehkhoda", "Amid" and "Persian allusion culture". The findings show that colors in Persian allusions have been investigated in four semantic meanings of color, i.e. description of natural phenomena (plant, animal, nature), description of human physical condition, description of miracle color and description of ideal phenomena in heaven. In Persian allusions, colors are sometimes used to express obviousness and appearance, as well as to describe a place or object, as well as to express an action. The white color, in an allusive sense, refers to the morning light, blindness and the miracle of Moses, the yellow color to describe natural phenomena such as the moon, the earth, the sun, the world, and the sky in allusions, to express the dawn and the sun, to describe the natural phenomenon of the greening of plants and Life and description of the ideal phenomena in heaven, i.e. the clothes of heavenly beings and the blue color to describe the spiritual condition of man, which attributes this color to the eyes and indicates misery, gloom and sadness. Also, the color black is used to describe the spiritual state of man both in this world and in the resurrection, such as black court, black work, black writing, and Russia.

Semantics is a science that examines the relationship between words and meaning. This science is used to discover the meanings in words and sentences in different ways; Therefore, it is necessary for new linguists to use the science of semantics to discover the secrets of the divine verses, which need interpretation and explanation. God Almighty has expressed many hidden meanings by using metaphors. Metaphor is one of the tools that urgently needs semantics. The use of these metaphors is not only aesthetic, but they are adopted to express something. The present study aims to integrate "semantics" and "metaphor" in the verses of parts 21-25 of the Holy Quran, so that we can understand the meanings hidden in the metaphors and images in them.From the results, it can be seen that all types of metaphors are used in these components, such as subjunctive, main, subjunctive, and allegorical metaphors. Allegorical metaphors are the most used in these parts, and each of the metaphors used has its own meaning, which are: exaggeration and emphasis, embodying and creating an image, clarifying the meaning. Almighty God has generally used metaphors in these parts to explain the problems of the hereafter and the state of disbelievers.Semantics is a science that examines the relationship between words and meaning. This science is used to discover the meanings in words and sentences in different ways; Therefore, it is necessary for new linguists to use the science of semantics to discover the secrets of the divine verses, which need interpretation and explanation. God Almighty has expressed many hidden meanings by using metaphors. Metaphor is one of the tools that urgently needs semantics. The use of these metaphors is not only aesthetic, but they are adopted to express something. The present study aims to integrate "semantics" and "metaphor" in the verses of parts 21-25 of the Holy Quran, so that we can understand the meanings hidden in the metaphors and images in them.From the results, it can be seen that all types of metaphors are used in these components, such as subjunctive, main, subjunctive, and allegorical metaphors. Allegorical metaphors are the most used in these parts, and each of the metaphors used has its own meaning, which are: exaggeration and emphasis, embodying and creating an image, clarifying the meaning. Almighty God has generally used metaphors in these parts to explain the problems of the hereafter and the state of disbelievers.