نشریه بحوث فی اللغه العربیه
سال شانزدهم شماره 2 (پیاپی 31، خریف و شتاء 1445)

Recent developments in linguistic and critical studies have underscored the urgent need to focus on the linguistics of text formation and interpretation. Building upon this perspective, this article explored the sources of textual coherence and their implications within the context of love and loyalty towards one's homeland. This love was rooted in genuine belief and devoid of affectation or artificiality, transcending the mere expression of emotions to encompass profound thoughts. The study recognized the primacy of expressing thoughts over emotions and highlighted the foundational role of textual coherence in constructing poetic lines that effectively conveyed ideas. The objective of this research was to examine the scientific and practical applications of textual coherence and its harmonious interplay in the poem "Rest". By employing various tools, such as reference, omission, repetition, and others, the study delved into the elements of textual coherence and their implications, employing a descriptive-analytical approach.

Semiotics expresses the study of signs and connotations in literary texts. It is also “one of the modern sciences that emerged in the twentieth century and its primary goal is based on the study of signs and their relationships in the universe and their functions and effectiveness” (Rababah, 2011, p. 7). In this regard, there are several different trends that study the types of signs. Among these trends, one can point to communicative semiotics, semantic semiotics, cultural semiotics, and pragmatic semiotics. In view of the great interest of modern curricula in the literary text, these curricula have attempted to provide the critic with procedural tools that enable one to explore the depths of the text and reveal the truth of its meanings in order to reach the main position of the poet and the writer. Semiotics, in general, is a modern critical approach that seeks to address the understanding of text through careful consideration of the system of textual signs. There are many theories in this field, but the methodology of Riffaterre is one of the most important and prominent ones. It is concerned with studying the literary text to reveal the beauty and creativity behind the signs through the interpretation of suggestions and decoding codes that a reader who is not familiar with the language may overlook.In Riffaterre’s methodology, there are two types of reading to reproduce the text and involve the recipient in finding it. The first is linear or exploratory reading, which is concerned with shapes, contrasts, and words. In the second reading, textual elements are studied, such as departures from the norm, the familiar, descriptive systems, and metrical expressions. The importance of this topic is due to the fact that this poem is one of the sources of contemporary Arab poetry, which spreads in a society, time after time. It provides any society with morale, which makes it fight injustice and reject the oppressor as if it were an extended voice that resonates in the conscience of the nation to awaken it from its slumber and neglect, which has long been subjected to calamities. In addition, despite the importance of Rifattere’s methodology in analyzing poetic texts, there has been no attempt before this study to analyze this poem according to this methodology.Based on this, the present study attempts to answer the following two research questions: 1) What are the most important characteristics of semiotics in the linear reading of this poem according to Riffaterre’s methodology? And 2) What are the most prominent semiotic characteristics in the retrospective reading of this poem according to Riffaterre’s methodology? This approach, through its adoption of an analytical-descriptive approach, aims to study the poem ‘If the People One Day Wanted to Live’ by Abi Al-Qasim Al-Shabi according to the theory of Michael Riffaterre. After studying the poem and conducting an exploratory and retrospective reading of it, the research reached the following results In the semiotics of morphology, the poet tries, by repeating some passages that carry connotations and a unified meaning, to demonstrate the consistency of the text, remove ambiguity from it, and expand its meaning, which clearly reflects the poet’s psychology to the reader. His interest in these meanings is what prompted him to this repetition, as it is an echo of what is going on in his mind and inside him. Another issue is that the poet used the semiotics of contrast extensively in his poem, and this feature contributed to embroidering the text and adding a charming color of beauty and clarity to it. The three descriptive systems in this poem revolve around the axis of idleness, determination, and toil in life. The accumulated expressions in this poem are elements of nature, rejection of fear, and love of life.

Body language has been used since ancient times and is human nature. Therefore, it is considered more transparent than verbal communication. There are words that are unable to convey the message to the recipient, so body language supports them, revealing their hidden meanings and connotations. They are honest reflections of what we think or feel. This present study aims to investigate body language in the book Nahj al-Balagha. The authors have chosen the languages of the eyes and the face as only two models in order to avoid expanding the research. We study them semantically and explain the most important places in which communication appears through facial and eye movements in order to show the importance of this communication and its connotations in the words of Imam Ali (AS). The importance of this research lies in the fact that it shows the impact that the language of the face and eyes has on others. It also makes the reader more understanding and comprehending the words of Imam Ali (peace be upon him) and makes it easier for scholars to delve into extensive research within this field.The body is the human home, and through its submission to the will and the deepening of the relationship with the person’s awareness of his body, it makes it something special and distinct from the environment of the will. The more aware we are, the more our body becomes a companion to the self. We can reach the simplest definition of body language, which is action without words. Action is a sequence of facial changes, gestures, movements of the limbs, hands, feet, and different body positions. These elements are used imaginatively to express a specific statement that we want to convey or to communicate something related to the character, the event, or the topic. This study aims to investigate the language of the eyes and face in Nahj al-Balagha. Through tracking the speeches, messages, and wisdom of the Imam (AS), we saw that they may be based on the process of physical communication, especially the language of the face and eyes, whose movements have different connotations. The Imam (AS) focused on it so that the impact of his words would be greater on people. Through this research, we seek to find answers to the following two research questions:1) What is the importance of body language in Nahj al-Balagha’s speech?2) What are the most important connotations of the language of the eyes and face in Nahj al-Balagha?The method used in this research is the descriptive-analytical method, which seeks to analyze the language of the eyes and the face in Nahj al-Balagha from a semantic perspective.The results showed that Imam Ali (AS) was keen to diversify the ways of communicating ideas to others through body language, which would speed up the process of communicating thoughts, feelings, and emotions and reveal the inner secrets so that the addressee could understand and receive them. The Imam (AS) was not satisfied with spoken words. The language of the face and eyes has an important role in communicating with the recipient in the words of Imam Ali (AS) by conveying purposeful messages. It also has a great impact in simplifying and facilitating communication and understanding between individuals. Looking at Nahj al-Balagha and studying its concepts, we can say that body language, especially the language of the face and eyes, greatly affects the emotions, feelings, and reactions of the recipient, whether intentionally or unintentionally.In the words of the Imam (AS), the face indicates the outward appearance of the believer, gentleness of character, joy, cheerfulness, glory, dignity, response, and prevention. The face in the words of the Imam (AS) has its own language through which it is expressed like the tongue, and the feelings and emotions of the Imam (AS) and his addressees are read in the features of the face. It seems that Imam Ali (AS) is fully aware that the face has a great status, and the language of the face and its various connotations can be read in his words, whether the face indicates panic or joy and cheerfulness. Eyes, which are the organs that mostly express meanings and are affected by changing psychological conditions, indicate various notions including contempt, contempt, reverence, fear, and dread.

Undoubtedly, the music of a poem is very important so that if poetry is devoid of music and rhythm, its influence will be reduced and it will become an ordinary prose. Therefore, poetry critics have considered music as one of the original elements of poetry. Karbala is a poetic epic that shows the life of Imam Hussein (AS) from his birth to his martyrdom in a beautiful literary style. This epic was written by the contemporary Lebanese poet Saeed Al-Osayli (1929-1994). It includes 222 poems and deals with the biography of the master of martyrs, Imam Hussein (AS), from his birth until his martyrdom in Karbala in the year 61 AH. The poet exerted his effort in singing this epic, and as he says, he suffered a lot (Al-Asili, 1986, p. 14). It is worth noting that this epic has a prominent literary style and is considered one of the most beautiful Husseini poems in the modern era. In this study, we tried to investigate the musical elements in the Karbala epic and shed light on the most important vocal features that made the verses and poems of this epic attractive. The study seeks to answer the following two research questions: 1) What are the prominent and influential rhythmic elements in the Karbala epic? 2) How do these musical elements improve speech and what is their semantic role in conveying the meaning to the recipient in a desired manner? One of the prominent features of this epic is its outstanding and artistic music. Since one of the differences between artistic poetry and ordinary speech is the music and rhythm of words, in the epic of Karbala, the music of letters, words, and expressions of the poet has helped to cover the beauty of his poetry. This pleasant music has made the poet better able to narrate the events and convey his feelings to the reader. In this research, the most important musical elements and their semantic impact on the Karbala epic are presented. The results indicate that the external musical elements such as the weights of the poems and the interjections in this poetic epic help the poet to create a musical space that suits the poetic purposes. The poet is a great success in choosing the weight of the poems and the poetic rhymes. In addition, he was too careful in providing the rhymes and did not stick to one rhyme in the 212 poems; rather, he used 14 words for rhyme. This diversity in the use of letters may lead to a lack of readership. In terms of internal music, it can be said that this music, with its vocal (literal) and coherence features, has helped the poet to create a musical space suitable for his poetic purposes. The poet has used sound elements such as personification and repetition in various technical, multiple, and different types, which have given birth to musical verses and poems, and he has also used effective spiritual musical elements such as proportion and contrast. Between the parts of speech and the false speech, they are cast and mixed.

Discourse in all its states is nothing but speech directed from the narrator to the reader, and its purpose is to convey an idea or a specific message or to influence and enlighten. That's why, Joseph Curtes, a French theorist, suggests breaking up the elements that compose the text so that the reader can look beyond its beauty and guess its rich meanings. Therefore, it introduces six rules, one of which studies the surface level, and the second studies the deep level of the text. The first triple category includes elements such as (seme, seme nucleaire, and lexeme) and their work is to examine the appearance of the smallest element that makes up the text, which starts from the word. The second triptych includes the elements of in-text sound, which he refers to with terms (Classeme, sememe, and metaseme). Here, the text goes beyond its appearance and becomes a meaningful narrative discourse. For this purpose, the present study, using the descriptive-analytical method, selects the ode "Holom men Ma'a" from the seventh poetry collection of Adeeb Kamal Al-Deen to explain this part of Curtes's theory. By implementing the first triad of this theory, the poem was divided into smaller symbolic units, including variable words, core words, and images resulting from their coming together. As a result, each line is a lexeme or a meaningful image for itself, which can have a special message. Different paragraphs are formed from the set of lines or images. In the second tripartite division, those paragraphs provided a larger and more complete conceptual message. Due to these combinations, the ode has become a discourse text, where the poet expresses meta-meanings through this symbolic discourse text. Semiotics began its advanced work when it borrowed the main idea from modern linguistics and turned it into one of its new approaches. This approach required semiotics to analyze its internal system through the shape and surface of the text. It speaks about the deep level of the text by revealing its structural elements. Therefore, the theorist Joseph Curtis tried to explain that the form of the text is the way to reach its meaning, which is made through the game of difference and opposition. This occurs through the identification of nuclear features and the classical combination of its phenotypic elements. Then, semiotic distribution and access to parasemiotics, and after that the complete discourse group is formed. This research aims to explain what Joseph Curtis intends to achieve in his semiotic triple theory, and this is through the poem "Holom men Ma'a" as an example. It was selected from the seventh collection of the Iraqi poet Adeeb Kamal Al-Deen, which was published in 2013. According to the descriptive-analytical approach, the study tries to explain the results of theoretical and practical integration to achieve the desired embodied meaning. It aims to answer the following two research questions: How are the semiotic elements formed by Joseph Curtis in his trilogies (seme, seme nucleaire, lexeme) and (classeme, semmime, and semmimes) in the poem Holom men Ma'a by the poet Adeeb Kamal Al-Deen? According to the theory of Joseph Curtis, what are the semiotic elements that make an ode become a purposeful discourse text? In some cases, the poet Adib Kamaluddin was contacted through Facebook and email to follow up on research work. Among the semiotic theories, Joseph Curtis's theory has not been used at all in Arabic and Persian studies. It was only in the translation of his books that we came across a brief description of this theory. Therefore, by carefully studying the books translated into Arabic by this theoretician, interesting paths were found in the theory of semiotics, which have not been worked on in other theories. In this theory, we will get acquainted with different and almost new terms, each of which will be indicative of an element that makes up the purposeful discourse text. First, the text will be divided into the following three smaller elements due to the equation that Joseph Curtis's theory puts forward:  The First Three Elements (Seme, Seme Nucleaire, and Lexeme): Seme: It is the smallest component of the sentence, which is also called variable seme; seme nucleaire: This element is also one of the components of the sentence, but it is considered the main element and core;   Lexeme: This element is the semantic element of the sentence, it is not mentioned in the sentence, but it is created by the combination of two other elements.   The Three Elements of Discourse (Classeme, Semmime, and Semmimes): Classeme: This term actually results from the connection of related meanings and interpretations, and in short, is related to the images resulting from the connection of sentences. Semmime: It is a composite result, for which we must have a coordinated and purposeful text, in short, we must have a text whose attacks have been put together with a specific purpose. Semmimes: This final element is actually the purpose of the text and discourse analysis, which delivers the specific message of that text to the reader. Based on the dividing process carried out by this study, it was concluded that: Each word in the ode was a small element, from the connection with other elements including fixed elements and variable elements. This harmony was the result of the emergence of a meaning and concept. From the arrangement of the sentences together, this image and concept became both wider and more precise until these sentences turned into several paragraphs, which, however, made the meaning and concept more complete and understandable. Due to the second set of elements of the theory, it was found that an ode can be an independent discourse text for itself, and it can also be considered an effective axis with complete and precise meaning.

Predominance is a distinct linguistic phenomenon to which the language sometimes resorts to multiple considerations that do not go outside the framework of the language, that is, it does not carry non-linguistic values, rather, its controls are carried out according to linguistic principles. The intended predominance is the predominance of the masculine over the feminine or the grammatical predominance that dissolves the feminine in the masculine and hides it so that nothing of it is visible. The aim of the research is to prove that the issue of the masculine predominance over the feminine does not exist in the Arabic grammatical discourse and is nothing more than the invention of grammarians who were influenced by influences from outside the language, oblivious to the general form in which the masculine and feminine share, and that there is no preference for one over the other. To achieve this goal, some topics such as Arabic grammar between descriptive and normative, the general formula, the inferior view of women including female infanticide, the value of men over women, and the Qur’anic discourse were studied. Many researchers naively looked at the subject of male predominance over female and took it for granted and made various accusations in the Arabic language, the worst of which was its incompleteness. The aim of this research is to prove that there is no issue of the predominance of males over females in grammatical Arabic discourse, but what exists is a general form in which males and females are partners in which one does not have superiority over the other. In order to achieve this goal, this research asked the following three research questions: 1) What are the most important reasons for grammatical predominance? 2) What is the method of scrutinizing the grammar lesson and purifying it from the non-linguistic effects of other sciences? 3) Why should we change the view from prescriptivism to descriptive? The importance and necessity of the research come from the fact that it is an attempt to correct the dominant view of the grammatical predominance and change the meaning that has always been associated with it, which is the superiority of men over women or males in relation to females. Many published texts have discussed the rejection of grammatical predominance. In response to the "Male is the Origin" category, Nawal Al-Saadawi has written his book titled "Female is the Origin". In her book ‘The Absent Language - Toward a Genderless Language’, Zulaikha Abu-Risha considers the Arabic language as against women when it equates the woman with an animal in the feminine sound plural (as cited in Nasr, 2022, p. 4). In his book: ‘Circles of Fear: A Reading in Women's Discourse’, he attributes the roots of racism that women face in our Arab societies to the structure of the Arabic language (Nasr, 2022, p. 2). The research method used in this study is a descriptive method that extracts data from sources and categorizes it in preparation for analysis. Some researchers have presented new viewpoints in confirming or rejecting the rule of subjugation, some of which we will show below: Noor Al-Huda (2021) in his research Patriarchal System in Arabic Grammar expressed his viewpoints and presented strong and frank opinions, such as ‘masculinity is higher than femininity’, considering the Arabic language as a part of religion and “the predominance of men is not only a linguistic phenomenon but also a divine law that lives in Many of its sensory or moral manifestations follow it”. The research titled Masculine Dominance over Females in Quranic Discourse (Muhammad Abu Zayd, 2010) defends the dominance of males in the Holy Quran and studies the verses of male dominance on women, considering that distinguishing men from women is doubtful and that differentiation is for the benefit of women. The saying that the male is grammatically superior to the female when they are together does not have a linguistic origin, but its roots go back to the culture of the pre-Islamic society. The most important component of that culture is the way women are looked at. Islam did not intend to eradicate it all at once because this custom was common, rather it sought to eradicate it gradually, and for this purpose, it used two theoretical and practical methods. In the theoretical aspect, we see many noble verses and noble hadiths that confirm a woman is a human being who enjoys all the human rights that God has given her. In practical terms, the life of the Prophet (PBUH) is the best proof of the position of women in Islam. Two women had a significant impact on his life, one was his wife Khadijah Kobra (AS) and the other was his daughter Fatemeh al-Zahra (AS). The position of women before Islam was not distinguished among Arabs in general, which explains the negative view of some people toward women not only before Islam, but also after Islam. If we follow the verses that include all Muslims or people, more generally, in the Holy Quran, we find them of the type of speech that does not include gender. It is clear that the speech in the noble verses was common to both men and women. The conclusion of the present research is that the Arabic language does not favor the masculine over the feminine. The evidence is that there are masculine nouns that have feminine signs, feminine nouns without feminine signs, and there are proper nouns shared between masculine and feminine. It was also found that predominance is a linguistic phenomenon that the language sometimes resorts to several considerations and reasons that are inside the framework of the language, the most important of which is brevity or ease or what is called the law of ease, and this is a matter that we can see in many linguistic phenomena. The grammatical predominance of the masculine over the feminine when they gather together does not exist in the linguistic discourse. But there is a general form in which the masculine and feminine participate and there is no preference for either of them and this confirms the nature of the Arabic language. The Arabic language has assigned the pronoun (ana) for the singular speaker, and the pronoun (nahno) for the plural speaker whether it is masculine or feminine. This also applies to the subject of (Muthanna), both the addressee (cuma) and the absentee (huma). In the application of these pronouns, the Arabic language does not distinguish between masculine and feminine.

For a long time, facing audiences with different ideologies, there is a need to master language skills, which should be crystallized in the form of communication strategies, so that the resistance and rebelliousness of the audience turns into obedience and persuasion. Therefore, language is a tool that, in addition to the capability of communicating and creating beauty, seeks to persuade and surprise the audience with an argumentative and protest mechanism. Persuasion is the purposeful language trick with communication mechanisms and strategies to organize specific behavior in discourse making. Therefore, the discourse maker tries to change the attitude and behavior of others by using linguistic strategies as one of the key components of soft power, and achieve specific goals by choosing diverse communication patterns and codified verbal styles.In this study, an attempt has been made to investigate and analyze the salient dimensions of the Prophet's rhetorical ability with a novel style through qualitative studies using a descriptive-analytical method, and to explain the hegemonic use of the Prophet's political language with regard to the context of the situation in which the existing political crises and social problems provide valuable and unique help. The Prophet (PBUH) has faced many challenges in deconstructing people's beliefs and habits. For this reason, he uses various strategies to persuade and guide the audience, one of the most important of which is affecting the audience. In contemporary linguistics, the applied dimension of language has a wide scope, and its argumentative aspect is considered a basic condition in discourse creation. Paying attention to the issue of what linguistic strategies the speaker chooses to attract and persuade the audience is one of the most basic strategies of applied linguistics and one of the important goals of this research. Since the sermon is one of the most prominent communication channels of the Prophet (PBUH) or others, it is full of arguments that are expressed with political, social, and cultural approaches. Due to the wide range of language strategies, this descriptive-analytical research with emphasis on library resources, in addition to expressing the beauty-creating and visual aspects of language, discussed its lexical, rhetorical, original ability, and logical analogy and examined its persuasive function in political and social fields. Although explaining the completeness of the linguistic and miraculous personality of the Prophet (PBUH) with human knowledge and human understanding is incomplete, it is considered to be the only progressive way to match his words and deeds.The present research seeks to answer the following three research questions:What language mechanisms did the Prophet (PBUH) use to persuade the audience?How is the course of political persuasion of the Prophet (PBUH) affected by the capacity of rhetorical language?How does the Prophet (PBUH) use textual similarities to persuade in transnational communication?The results showed that considering the importance of persuasion and its impact on the audience, the Prophet (PBUH) used this art of communication more than other communication strategies in political speeches and discourses, because it has more acceptance and public favor, and its communication methods are internal. In addition, it has close contact with the conscience and nature of the audience, and its result will not be accompanied by doubts. The strategy of persuasion was designed as a pre-written and managed process in the political discourses of the Prophet (PBUH) to achieve a policy and control the situation. In addition, it was used as a specific way to solve political problems.As a master of language, the Prophet (PBUH) optimally used linguistic tools and communication arts, rhetoric, and logic for persuasion to propagate religion and explain the political mission, in order to provide guidance and direction to the audience. Therefore, today politicians come to the conclusion that in order to persuade in the political and cultural arenas, one should take advantage of the language ability according to the interests of the audience.The most important strategy of Islam is to observe the principle of moderation in politics. Therefore, in the persuasive argument, in addition to his rhetorical ability that targets the emotions and feelings of the audience, the Prophet (PBUH) used his intertextuality politically and logically to provide the ground for awakening the thoughts of specific audiences. By adopting special communication strategies such as the art of persuasion, the Prophet (PBUH) succeeded in solving the social, political, and cultural knots of the target society.The approach of the communication mechanisms of the Prophet (PBUH) is to express clearly and simply. However, according to the context of the situation, he uses suggestive expressions in the form of metaphor, irony, and simile in political discourses.

Simultaneous interpretation, an age-old yet increasingly vital skill, gained prominence during World War II due to the urgent demand for its application. The significance of simultaneous interpretation and its associated skills is determined by the level of need, thus prioritizing its development. This discussion focuses on the skill of summarization, a crucial aspect of translation and simultaneous interpretation between Persian and Arabic. Despite its pivotal role in translation and interpretation, summarization has been somewhat overlooked with experts primarily utilizing it in written translation rather than in simultaneous interpretation. However, the latter holds greater importance as it allows no time for reflection or revision unlike written translation. Therefore, there is a pressing need to emphasize simultaneous interpretation and its teaching methods given that the results of simultaneous interpretation are immediate. In the current era often referred to as the "Evolution of Information", there is a necessity to conduct research on the political, security, and economic factors influencing simultaneous interpretation to achieve its objectives. Despite numerous research endeavors on simultaneous interpretation, many remain confined to the framework of theses or academic articles, lacking recognition as primary references. One significant outcome of this research was the revelation that summarization was not exclusively associated with written translation until before World War II as it had since become integral to simultaneous translation. Furthermore, the challenges of translating between Farsi and Arabic were found to be underscored due to the imperative nature of summarization in simultaneous interpretation, demanding immediate attention. This research garnered the interest of experts and students, leading to the organization of training courses on simultaneous translation and its associated skills, consequently increasing the number of proficient simultaneous translators.

Pragmatics is a new approach in modern linguistic studies that emerged and developed in the 1970s. It was initiated by philosopher J.L. Austin and further developed by his student John Searle. Pragmatics focuses on speech, performance, and speakers' intentions by studying language and how speakers comprehend it. It combines syntax, semantics, and context, aiming to provide an explanation of the communication process, moving beyond structural analysis to studying discourse and its external elements such as time, place, speaker, and addressee. Pragmatics is a rich linguistic discipline that has introduced many new ideas, concepts, and perspectives, supported by its connection with other fields such as logic, semiotics, and sociology. Pragmatics is concerned with analyzing various discourses and explaining the communication process to reveal the speaker's intentions and the meaning they wish to convey to the audience. The study aims to highlight the role of speech acts in the poetry of Al-Tughrai, analyzing his poetic discourse to uncover his intentions and examining the communicative function of sentences in his texts within Searle’s classification of speech acts. The study exploits these analytical tools to find the overall structure of Al-Tughrai’s poems and also highlights the poet's objectives in influencing the reader and revealing the true meaning of the speaker's statements. The study applies these ideas to a poetic corpus, showcasing the poet's ability to utilize pragmatic sentences, and focuses on understanding each sentence within the text and its relationship to other sentences, eventually uncovering the major semantic structure of his poetry. The research reveals the structural features and shows how speech acts, one of the most prevalent linguistic phenomena in texts, significantly contribute to the coherence and cohesion of the text. The research adopts a descriptive-analytical methodology based on pragmatics, especially in light of Searle’s classification, using statistics to uncover the pragmatic functions of sentences in Al-Tughrai’s poetry. It analyzes his speech acts to highlight how they are employed to achieve his literary and artistic goals through the analysis of selected texts and the poet’s techniques in utilizing speech acts. The study stands out by addressing a poet not previously explored from a pragmatic perspective in light of Searle’s view, and it focuses on presenting diverse examples according to Searle’s five classifications: assertives, directives, commissives, expressives, and declarations. It analyzes their speech acts, emphasizing the speaker's intentions and uncovering his meanings based on the context and circumstantial clues. Assertives aim to describe a specific event, marked by the possibility of truth or falsehood. Directives aim to compel the addressee to perform a certain action. Commissives commit the speaker to future action, expressives reveal a psychological state, and declarations seek to bring about a change in the external world. The study reveals that the poet uses a complex poetic structure with intensive use of speech acts and advanced rhetorical techniques that contribute to conveying his messages effectively, giving his poetry a distinctive pragmatic character. The impact of speech acts in Al-Tughrai’s poetry is evident through text analysis and uncovering the internal relationships between the lines. The poet demonstrates an exceptional ability to employ speech acts to create multiple effects on the reader, reflecting his deep understanding of pragmatics and its application in literature. Additionally, the poet’s personal experiences and emotions are mirrored in his poetry, lending it a realistic and humanistic quality that expresses human emotions and concerns. The study concludes that speech acts in Al-Tughrai’s poetry contribute to clarifying the meaning of the text and highlighting the poet’s intentions. For instance, assertives are used for guidance, advice, wisdom, and reporting the poet’s internal turmoil, psychological distress, pain, and unfulfilled ambitions. Directives are employed to change the behavior of the addressee, such as challenges, urging action, or making requests. Commissives reflect the poet’s capacity to fulfill promises, such as relieving distress, demonstrating loyalty and trust, and sharing wealth or aspirations of honor and freedom. Expressives convey the poet’s psychological states, such as congratulations, condolences, optimism for forgiveness, and social or psychological issues. Declarations are reflected in acts that change the external world, such as responding to lessons and admonitions, the oneness of God, the torment of love, the pains of the soul, the onset of old age, farewells to youth, acknowledgment, and denial. The poet used various means to accomplish his speech acts, including arguments, varied sentence forms, rhythmic structures, repetition, and strong emotions, as a powerful persuasive force, reflecting the poet's sincerity in his poetic experience and achieving the intended message. Assertives, directives, and expressives are the most common in Al-Tughrai’s poetry, revealing his ideas and psychological insights. Finally, the study provides a theoretical and methodological framework that can be adapted for analyzing other literary texts, contributing to the advancement of linguistic and literary studies in general.

In a new look at the topics of semantics, the meta-textual and meta-literal view analyzes and explains the meaning of the text on a wider scale than the text level, and involves extra-textual factors and the conditions of the creation and appearance of the text in understanding the meaning. With such an approach, the commentator and the reader of the literary text of the Qur'an will have a deeper knowledge of the text, in such a way that he can get to the hidden aspects of the text. Quranic stories are narrated based on reality and according to the culture and social behavior of the characters. In addition, the words and sentences of the Qur'anic stories convey the emotional burden and moods of a person or persons to the reader. One of the Qur'anic stories narrates the repentance and forgiveness of the Israelites after committing the sin of calf worship. Most of the commentators believe that this verse refers to the slaughter of the people of Bani Israel and it is related to the time when people killed each other in order to repent and express their regret for committing the sin of worshiping the calf, and in one night, thousands of people were killed until they were pardoned by God.The present research, with the analytical-critical method and in terms of the meta-textual and peripheral context of verse 54 of Surah Al-Baqarah, studied the linguistic, emotional, cultural, and social context and examined the intertextual context to investigate the text of the story of the punishment and killing of the Israelites in order to answer this research question: Is the acceptance of punishment for the massacre of the Israelites at the hands of each other compatible with the cultural structure and behavioral actions governing the Jewish people, as well as the intra-textual and extra-textual evidence?By exploring the extra-textual and intra-textual verse of Surah Al-Baqarah and after analyzing the linguistic, emotional, cultural-social, and intertextual context, we can come to the conclusion that it is a proof of the famous claim of the commentators, that a large number of Jews were killed for the crime of worshiping the calf. It was not found and there is evidence against this claim. If this happens, it is inconsistent with the emotional context of the words (Tawab) and (Rahim) and the position of gratitude. Considering the progress of social behavior and the cultural spirit of the Jewish people, it is very unlikely that they killed each other without any stubbornness and refusal just by hearing the command to fight. Based on this, the killing of Bani Israel is incompatible with the cultural and social context. The linguistic context of the verse indicates that the request to kill Bani Israel is a decree issued by Prophet Moses and based on his personal and jurisprudential point of view (Izqal Musa Liqawmeh) and he did not consider this action as obligatory, but the killing in relation to He preferred repentance. Although Prophet Moses considered killing his people better than practical repentance, God pardoned the execution of this decree issued by his prophet without any killing. In fact, Prophet Moses expressed two divine decrees for his people: "The order of repentance" that must be carried out; and also "order to kill each other" which deserves and is more worthy than repentance. Although the latter is a supplement to the sentence of repentance, there is no proof that the Israelites were killed in this verse or in other verses of the Qur'an.Based on this, it became clear that the famous claim of the massacre of the Israelites is incompatible with the culture and behavioral and speech actions of the Israelites, and there is no evidence of the text or extra-text of the narrative to prove it. The only evidence of this point of view is the phrases that appear in the text of the Torah and in the description of the massacre of the Israelites.