نشریه مطالعات زبان فارسی
پیاپی 13 (بهار 1402)

"Fire Without Smoke" is a political-social novel by Nader Ebrahimi. This novel, in seven volumes and more than two thousand pages, corresponds to the social events of the years of writing the book. (Ebrahimi, 2013: 3).  The psychological analysis of the novel provides the literary critic with the tools needed to discover the intellectual and psychological aspects governing the layers of the text and makes it possible to analyze the behavioral actions in the novel; As "the best interpretations about leadingliterary works have a psychological aspect" (Shamisa, 2006: 251).In this research, humanistic theories (Maslow, Frankel) have been used for the psychological criticism of the "Fire without Smoke Novel". Humanism is a psychological approach that emphasizes the free will and conscious mind of man (Maddy, 1996: 95) and is a reaction to the school of psychoanalysis that considered man to be affected by unconscious complexes. Humanists believed that man has the right to freedom and self-awareness and rejected the unquestionable influence of environmental factors on the formation of human personality. (Bruno, 1991: 158).The purpose of this research is to determine the degree of adaptation of humanistic psychology components in the creation of the novel "Fire Without Smoke" and seeks to answer these questions:- To what extent does this novel correspond to the perspective of humanistic psychology? What is the frequency of the components of humanistic psychology in the discourse in the novel? What is the relationship between the social-political themes in the novel Fire without Smoke and the intellectual system of humanism?

This research is based on qualitative analysis and library studies. According to this method, the discourse in the seven volumes of the novel "Fire without Smoke" has been extracted and classified based on psychological components and then analyzed.

Discuss:

Paying for the basic living needs, especially water and bread (Ebrahimi, 2009: 1/201) corresponds to the first layer of Maslow's pyramid. Continuous wars - which threaten human life and mental security in the novel (Ebrahimi, 2009: 3/418) - are related to the security layer in Maslow's pyramid. Love in the third layer of Maslow's pyramid is the most frequent theme in the fire without smoke (Ebrahimi, 2009: 5/104). According to Maslow's fourth layer, the main characters in the novel have a lot of self-esteemand respect (Ebrahimi, 2008: 22/2). In the final chapters, extensive cases of self-actualization can be seen as the upper layer of Maslow's pyramid (Ebrahimi, 2009: 7/10).The novel Fire without Smoke is full of sufferings that are mostly imposed on the characters of the novel due to two reasons (ethnic and tribal differences and the oppression of the central government) As if life in this novel happens in suffering. The psychological examination of the suffering in this novel based on Frankl's point of view shows that the heroes of the novel persevere against the sufferings of life by relying on love and hope (Ebrahimi, 2009: 5/298).

After analyzing the novel based on Maslow's pyramid, it was concluded that the first volume focuses most on biological needs, and the second volume, in accordance with the second  layer of pyramid, deals with safety needs, and the following volumes focus most on love, actions and emotions. They are social and self-actualization, and from this point of view, the hierarchy of human needs in the novel Fire Without Smoke shows a perfect match with Maslow's division of basic needs.Another result of this research is that, according to Viktor Frankl's theory of logotherapy, acceptance of suffering is one of the most frequent themes in all seven volumes of the novel "Fire Without Smoke", which plays an effective role in developing the character of the heroes of the novel and causes unity, strength and love.As a result, 1. The components of humanism can provide the basis for the creation of political-social texts; 2. Human freedom and power in creating victory is one of the main and common characteristics between humanist psychology and the "fire without smoke novel".

What is known as mystical literature today is the literature that was formed based on the teachings of Islamic Sufism. The first representatives of Sufism were identified with the works of later periods. "Noya" considered the entry of Qur'anic interpretation into the world of Sufism, coinciding with the formation of mystical teachings and causing the emergence of Sufi technical terms (Noya, 1994: 132). Sufis wrote educational and propaganda books to propagate their religion. The penetration of mystical thought into existence and man and his behavior among the interested people, especially from the fifth century of Hijri, produced many works. The main issue of this research is the analysis and investigation of Maaref as one of the most indicative mystical works of the mentioned period from the literary aesthetics point of view. The main question of the research is how the beautiful aspects of the mystical language were manifested in the Maaref of Bahavalad.

  This is a research at the theoretical level with the library study method and relying on the analytical method. The focus of the research is the rhetorical features in the text of Bahavalads Maaref.

Prose writers, especially the Sufis of the era, have given great importance to the beauty of their prose, and the effects of beauty have appeared more in Sufi prose, and this has led to the emergence of technical prose (Gholamrazai, 2009: 381). The characteristics of aesthetics in the Maaref of Bahavalad are: the frequency of similes in the words of Bahavalads Maaref is more than symbols and metaphors. Metaphor is the basis of language, the creator of meaning and a necessity of style to enhance and decorate words. The metaphors of Maaref are in the field of plants and growth. The frequency of diagnosis has also been a place of attention and it is a means of expressing situations, understanding themes and understanding it by people.Bahavalad has sometimes used irony as required by the word; Reflecting on the entire text, we will find that metaphore is rarely used. And in addition to the use of popular words, Bahavalad has acted widely in the use of popular examples; Example: "Firstcoarse then soft" (2/78). By the method of quoting and describing the behavior and speech of religious figures, Bahavalad has used mystical themes as required; Example: "As Ezra and Wamiq are" (1/229), "Adam and Eve" (ibid., 1/229), "Jalinos" (1/303), "I said, is my ego like Abulahab that it burns me like this" (1/62). Diversity is seen in the use of opposite and mutual words in Maaref. Bahavalad symbolically used four ducks, roosters, peacocks and ravens in a cage to show the negative aspects of the ego (221/1). The elements of balance and music of speech are things like repetition, phonetic arrangement, punctuation, which have provided the means for the melodiousness of Maaref.

With a romantic attitude and mystical language, Bahavalad expresses his ideas simply and fluently behind everyday events. Imaginations in his words replace scientific terms. The beauty of Maaref style is: conversational nature and the influence of linguistic factors of the environment and the age of the author and the oratory nature of the text - which is specific to educational language in assemblies. Bahavalad's Maaref style is similar to Khorasani style. The metaphorical nature of mystical language is evident in education, which is related to the field of agriculture and plants. The original spiritual arrays and the categories of the science of meanings and the subjects of the science of expression have made his speech melodious. Mystical concepts and themes are expressed indirectly with allegory and code. Folk proverbs and sometimes superstitions are reflected in the text.

he legality of the language structure is one of the strength factors of that language, which looks very simple and obvious; But the problem shows itself when these experts do not reach a single point of view and opinion, which will result in creating irreparable gaps in the language education system and weakening the language structures. The aim of this research is to answer the question of whether grammar writers' differences of opinion are an obstacle in teaching grammar by showing numerous examples of differences of opinion among Persian grammarians.

By examining more than ten common Persian grammars (traditional and modern) in the two parts of language analysis and composition, the author has found the difference in views and explained them. Based on this, the method of this research is descriptive-analytical.

In literary discussions, especially when its about grammar, the weak role of Persian Language and Literature Academy has been mentioned. The result of this lack of attention is the writing of books related to literary sciences in an individual and isolated manner. This distinction is more specific and objective in Persian grammar (disaggregation and composition); As can be seen in the analysis section in the topics of essence and meaning and noun structure, infinitive noun and infinitive result, types of verbs in terms of transitive and intransitive, verb structure and types of adverbs. For example, in the topic of adverbs, Modarres Tabrizi divided them into nine sections in his book of instructions (Modares Tabrizi, 2008: 77). The division of other grammarians is also like this. The topics presented below are the topic of "adverb" in the grammar books The proposed topic - Noun adverb, verb adverb Khayyampour Specific adverb and common adverb Anvari Marked and unmarked adverb, adverbial complement Vahidiyan Adverbs of time, place, quality, amount, condition, doubt, state, etc. Shariat Or if we consider the sentence "He is an athlete" and examine the word "is" from the point of view of grammarians, we will reach several opinions. Examining the role of "is" in the noun phrase from the grammarians point of view Modarres Tabrizi Vahidiyan Anvari Khayyampour Word imperfect verb documentary verb linking verb Conjunction Is In the composition section, this difference of view can be seen in the topics of complement, pure, subject, apposition, interpretive sentences and additional compounds.

The correct and regular teaching of a language is possible when the possibility of accessing a comprehensive and imperfect grammar prevents the learner from falling into the unevenness of education, and in any case, it is difficult to guide him in this direction. The Persian language has also provided students with access to grammar since at least one hundred and thirty years ago with the efforts of philosopher in the field of Persian language and literature; But in this long period, the lack of a single reference to resolve the differences of different grammar points of view has practically turned the plurality of grammar sources into an obstacle in the way of education. It must be admitted that apparently, in teaching grammar, the fundamental problem is not the correctness of one opinion or the incorrectness of another one; Rather, the problem lies in the insistence of literature and language professors, especially in the field of teaching, on their own learning at different stages of the country's educational system. At any stage, they insist on what they have and do not cite any source other than their accepted source.

According to Qur'anic verse (Fater/35), man is a needy creature in his essence, and this neediness is his motive force towards doing things. Sometimes this necessity is not taken from the objective world; Rather, the mind gives credit to it by necessity. In this situation, man tries to meet his needs, which the objective world cannot meet. Human thought, with its creative power, validates perceptions that have no external correspondence; But they have foreign effects and maybe their effects are more than foreign objects. In other words, man is a self-aware being and performs his actions and behavior with thought; Based on this, in all work, it is necessary to falsify one or more credit perceptions. In this research, we will seek answers to these questions:-What is Allameh Tabatabai's opinion about credit perceptions? What is the presentation of credit perceptions in Mavlana's Masnavi?

The works of two scientists considered in this research were studied and the related materials were extracted, classified and then analyzed. Accordingly, this research is based on a library study and descriptive-analytical method.

Discuss:

From Allameh Tabatabai's point of view, "goodness" and "badness" or "goodness" and "ugliness" are matters of credit; But some works, such as justice, are compatible with the purpose of society; Based on this, their goodness is permanent, and some actions are in conflict with the purpose of society, such as "oppression", their ugliness is permanent, and some behaviors are based on different circumstances of "time", "personal circumstances", "place" and "society". They are variable and in other wordsthey are relative and not absolute (Tabatabai, 1992, vol. 5: 10, also Motahari, 1994, vol. 6: 431; Rawls, 2014: 445). Following the Qur'an, Movlavi considers "goodness of justice" and "ugliness of injustice" as the basis of all moral good and bad; This means that whatever is good and beautiful is from the category of justice and balance and maintaining the "middle ground" and whatever is ugly is from the category of oppression and unfair work; But we will find out in Movlavi's poem, sometimes he talks about relativity: the degree of goodness and badness of things is determined in relation to better or worse ones. Based on this, Movlavi sees the badness or goodness of things differently according to the circumstances; In such a way that a work is obedience and reward for the general people of Islam, in other circumstances it is considered as a sin for special people (Masnavi, 2008: 2816/2).

The result of this research showed that from Allameh Tabatabai's point of view, "good" and "bad" or "good" and "ugly" are credit matters; But some works, such as justice, are compatible with the purpose of society. Based on this, their goodness is permanent, and some actions are in conflict with the purpose of society, such as "oppression", their ugliness is permanent, and some behaviors are based on different circumstances of "time", "personal circumstances", "place" and "society" so they are variable and in other words, they are relative and not absolute. Based on this, from his point of view, goodness in relation to "courage", "justice", "chastity" and "wisdom" and evil in relation to "fear", "cruelty", "immorality", and "ignorance" are absolute. And it will not change under any circumstances.Rumi is more strict in distinguishing between good and bad things; But sometimes he brings up relativity, and sometimes he sees it as dependent on the type of influence on a person's existence from a mystical point of view. Therefore, it can be said that he does not follow a certain rule; Rather, he has said the ideas that were correct in his opinion, and in fact, he is considered one of the theorists in this field.

Language is a system whose main task is to create communication between people and it is the most important means of conveying concepts. People of every society have their own linguistic knowledge, which includes structural and grammatical rules. Examining the remaining works of the predecessors of each language shows how flexible that language has been and what changes it has undergone in the course of time and in the context of history (Broumand, 1364: 45). Some professors of linguistics in defining the forgotten or unused words of the Persian language have said: "A word is removed from the language and goes out of use in society and loses its communicative role. These forgotten words, because theyexisted in the past works of the Persian language and are not active today, for this reason, they are placed in a special category that can be called forgotten or dead words (Broumand: 94).

This research analyzes dead words in Rudaki's poetry by using library sources and descriptive-analytical method. Also, by giving an example from Rudaki's poetry and referring to authentic cultures, we examine the frequency, meanings and different uses of such words in his poetry.

Discuss:

The importance of knowing the abandoned words in Rudaki poetry and in general in the Samanid era is great because after that period with the changes that occurred in their governments and geographical and political territory, the Persian language - which was at its peak in the Samanid era - changed: On one hand, the richness of its lexical treasure was increased by introducing words from the Tazi language, and on the other hand, it suffered a great loss by leaving aside some Persian words. Because "after the Samanid era, as a result of the spread of the Dari dialect from the east of Iran to other regions, some Persian words that were not common in other regions gradually fell out of vogue and were forgotten, after the Mongol invasion and the destruction of Mavaronahr and Khorasan and the disconnection of the eastern region from active literary centers in other regions, these losses were doubled" (Ahmedenjad, 1996: 23).
This is a strong reason to recognize abandoned words.

Rudaki's mastery of the Persian language - which was also his mother tongue - had provided him with a wealth of words and expressions and made his mind and thinking capable of creating and arranging words and expressions. Rudaki's language was beautiful and far from ambiguity. If today some of the words of Rudaki's poems that have reached us seem difficult and abandoned, it is because these difficult and abandoned words have wide meanings. And the poet, under the influence of his mother tongue and the environment in which his poetic taste has grown, has benefited a lot from these dead words in order to create poetic images. However, the outstanding feature of the remaining nine hundred verses of Rudaki's poems, which are considered to be a perfect example of the 4th century Khorasani style, is its simplicity and fluency, which has considered this feature as an artistic privilege for itself.

Every text is the product of a creative mind that comes from within and the mind of its creator. It can show the mental states of the author and the poet. In the story that consists of heroes and other characters, the heroes, especially the main hero of each story, can be a reflection of the author's own life; Therefore, their analysis can be an insight into the author's personality. The main question of the research is, according to Pearson's theory and Enneagram, the character of the hero in Al-Ahmed school principal story is in which personality type.

The research method is descriptive-analytical.

Discuss:

By reviewing the characters in the story, it can be seen that the students and teachers are mostly introduced with the archetype of the orphan and innocent and are involved in the problems of poverty and deprivation and do not take steps in striving to achieve self-knowledge and trying to reach the next stage.The second archetype that manifests itself in the principal is the patron. He does not hesitate to help others and shows his true dignity. Cooperation, help, compassion and magnanimity can be seen in him during the story.

The journey into the character of the school principal takes place in the way of "reminiscence". The narrator/principal begins with the formation of four archetypes. He pursues this heroic journey with the intention of transformation in his life and thoughts, although he has no end other than "resignation" and withdrawing from creating transformation; But he is able to travel inside. his intention is to disguise "self-knowledge". During this journey, he recognizes himself as a person who wants to create change, but society's obstacles do not allow him to do anything. The author has been able to show this inner journey with the intention of achieving excellence and perfection in the existence of the narrator/principal, he shows examples and evidence, this character is actually Al Ahmed, who wants change in his society and the school is also a symbol of the society around him, students, teachers and parents are the members of the society that Al Ahmad faces every day and every moment. The presence of numerous archetypes in the existence of other characters have a great effect on the development of the narrator/writer's personality. The dynamism of the narrator's personality is due to his presence in the inner journey.

The words that replace the noun and are used to indicate and prevent the repetition of that noun are called pronouns. There are pronouns in the Arabic language as well as in the Persian language; But there is a big difference between pronouns in Arabic and pronouns in Persian, which is very important to study in the analysis of texts in both languages. Based on this, in this research, we are looking for answers to these questions:- How is the use of pronouns and their types in Arabic language? How are Persian pronouns used in Persian language?What are the differences and similarities between the use of pronouns in Persian and Arabic?

The main grammar sources of the two languages (Persian and Arabic) considered in this research were studied and the related materials were extracted, classified and then analyzed. Accordingly, this research is based on a library study and descriptive-analytical method.

Discuss:

  In Arabic syntax, there are two types of pronouns: connected and disconnected. Connected and disconnected pronouns are also of three types:Marfouie, Mansoubi, Majrouri. Marfouie pronouns are attached to the verb and are also associated with the verb. The Marfouie pronouns that are connected to the past tense verb are different from the pronouns that are connected to the present tense and imperative verbs (Ebn Aghil, 2010: 343; Niz Dagher, 2002: 288; Shertouni, 1424: 225). The relative Mansoubi pronouns and the relative Majrouri pronouns are the same in terms of pronunciation and can be distinguished only by the signs that exist in the word ( Abu albagha, 1995: 324).In Persian grammar, various and numerous definitions are provided for pronouns; For example: "A pronoun is a noun that replaces another noun and is inflected; It means that it refers to the first person, the second person, or the third person... The noun that the pronoun replaces is called reference" (Farshidord, 2009: 244); "It is an ironic noun that takes the place of an explicit noun, and that explicit noun is called the referent of that pronoun" (Khayyampour, 2009: 31) and...The grammarians have divided the pronoun into different types. There is no unanimity in this division, and each person, based on his own reasons, has considered the pronoun to be of different types and has provided evidence. The most important of these types are: Personal and Common Pronoun, Indicative Pronoun, Interrogative Pronoun, Ambiguous Pronoun, Exclamatory Pronoun, Reciprocal Pronoun, Possessive Pronoun, Relative Pronoun.There are differences between the two languages regarding pronouns, the most important of which are:- Pronouns are not the same in all languages, there are more in some languages and less in some. In Arabic, there are fourteen personal pronouns like verb forms, while in Persian it is only six.In the Persian language, Tazkir and Taanis, which means distinguishing between male and female, are not valid in the form of words and in the number of deuteronomy, it is not the sum of two, and the words indicate one, single or singular and if it indicates more than one, whether it is two or more, it is plural; Therefore, the pronouns and conjugations are easier and more concise than Arabic and are limited to six conjugations (Farshidord, 2003: 432).In Persian language, three persons are recognized, each of them is either singular or plural, which means three persons in six forms.

The result of this research showed that the frequency of the pronoun in both Arabic and Dari languages is high and is very important. Pronouns are used more in Arabic than in Persian. The structure of the Arabic language has caused differences in the use of pronouns. The first difference is being female and male. Another fundamental difference is that in Persian we do not differentiate between two people and several people.