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The aim of the upcoming research is to study aspects of the problem of implicit meaning that show that the language indexes this meaning to express it. Therefore, the issues that have been reviewed here should be considered, in the first place, as a means to develop sensitivity to the extraordinary subtleties of language to process this meaning that, in our hypothesis, can only be properly understood if we return to it its inherent dynamism and follow the path of its evolution for each utterance exclusively. After that, the obtained results gave us the opportunity to improve some of the past opinions and help advance the discussions in this field. Our reading of the topic and the results of the analyzes strengthened our belief that commenting on implied meaning, regardless of the process of its production, will be mixed with a kind of dogmatism, the abolition of which depends on acknowledging the role that has the explicit meaning in this, because in our opinion, the explicit and implicit meanings are not separate and independent from each other. So, during the discussion, we have tried to include in the analysis the variables that change from one utterance to another and from one context to another and may be ignored, so that we can remain relativistic despite our orientations that are manifested in a set of new definitions.The results of the analyzes indicated this fact that language condenses meaning ...

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Rhetorical questions are those that, according to time and local condition, have a function, beyond rhe gaining awareness and information. In addition to having an interrogative structure, these sentences imply another meaning as the secondary meaning. But in some cases, according to a special textual context, the existence of one or more weak implicit meaning or meanings between the semantic superstructure in rhetorical questions and main implicit meaning, can be proved and caught. These weak implicit meanings can neither be ignored nor be considered as the main secondary meaning. Based upon that, the problem which is stated in this research is that, with regarding to the possibility of catching such implicit meaning(s) from rhetorical questions , what is the nature and statuse of these additional implicit questions? And assuming acceptance of their existence, whether the production of meaning in rhetorical questions is still instantly? or according to the proposed theory in this research, the production meaning approach in rhetorical questions includes some processes and levels?
The approach of this research is analytic-applied approach and case study in some poems of prominant persian poets that there is a positinal stop in the structure of these poems. The results of this research reveals that , based on the author's prediction, the production of meaning in rhetorical questions has a process approach with three levels, in which, a second meaning layer is produced between superstructure and main implicit meaning (third semantic layer), that can be named as mediator semantic layer.

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The simile formation process is based on the combined function of the two paradigms of selection and combination; Selection of phenomena and their combination, which is done with the purpose of conceptualization and Meaning production. Each of the simile components in both axes of selection and combination act as a network in the meaningful communication; Therefore, the communication of the simile components creates a special semantic system. In this system, each of the components is considered as a sign and plays a certain semantic role. The issue of this research is to investigate the symbolic system of simile and explain the process of signification of its components. The aim is to determine how a discourse system emerges in the form of analogy and the process of producing meaning in it. For this purpose, it is shown in the analytical-explanatory method how the poet, in the role of the subject, interacts with the “simulated” as an object in a special situation, and the result of this interaction is the mental perception that is determined by the “simulated to”. The result of the research shows that simile has a symbolic system and this system is associated with discursive, phenomenological-perceptual aspects and dynamic flow of meaning.
 

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 The turning increasingly of educational centers to Virtual and online classes shows necessity of paying attention to the quality of training and deep and meaningful learning using modern educational methods in this type of training.This study aims to investigate the effect of k.w.l strategy, which is one of the educational metacognitive strategies and was introduced based on the constructivism theory for deep and meaningful learning by Ogel, in the onlin class of teaching Arabic grammar,to asses the effectiveness of this strategy in meaningful and deep learning of Arabic grammar.The study used Quasi-experimental method with pre and post test on the control and experimental groups who were trained virtually. statistical population included 34 students in the first semester of the bachelor at Khwarizmi public University in(1400). The sample was selected by the available method and then randomly divided into two groups .Data analysis was done by(spss). In order to determine the presence or absence of influence between variables and to estimate and generalize the results obtained from the sample size to the statistical population,the combined analysis of covariance or repeated measures test(GLMRM)was used to assess and evaluate the research data. According to results, average of pre-test scores of the Arabic grammar variables in the control and experimental groups are 2.40 and 2.04,respectively, and these averages in the post-test of these groups are reported 2.55 and 3.01 respectively,so there is a significant difference betyeen pre-test and post-test.so we see a significant increase in the grammar average in the experimental groupʼs post-test.

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یکی از مسائل فلسفی جدیدی است که پیش روی فیلسوفان قرار دارد ارائه راهکارهایی برای معنا بخشی به زندگی بشری است یعنی مسأله این است که چگونه می توان به زندگی بشری معنا بخشید؟    پژوهش پیش رو  به دنبال باز سازی نظرگاه حکمت متعالیه در این باره است و بر اساس گردآوری کتابخانه ای و پردازش  اطلاعات برپایه روش توصیفی- تحلیلی صورت گرفته  است. یافته های تحقیق بر اساس مبانی حکمت متعالیه را می توان اینگونه تبیین کردکه معنابخشی و عدم  معنابخشی از مفاهیم ومعقولات ثانیه فلسفی است که از حیات انسانی قابل انتزاع هستند از این رو پوچ گرایی مطلق تحصل خارجی ندارد. همچنین مبانی انسان شناسانه حکمت صدرائی با توجه به عین الربط بودن انسان،  تحلیلی خاص از هویت انسان به دست می دهد که بر اساس آن انسان واجد گرایش وجودی و معرفت شهودی می شود که پایه اساسی معنا بخشی به زندگی می گردد  و اهداف موجود در زندگی بشری سبب انتزاع این مفاهیم می شود. حکمت صدرائی مدعی است  هرچه اهداف واقعی تر و هماهنگ تر با حیات انسانی باشد زندگی انسان به همان میزان زندگی معنا داری خواهد بود.
 

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Those elements effective in eloquence and elegance of  Sa'di's Ghazals is both worth surveyving and comparing with other lyric poems in order toreveal This fact why his Ghazals are Supposed tobe more delightful than theothers.
Analysing The syntax of his words, one might show his unquestion able command and intellect in laguagu and literature.
The Exist of more than one Verb in Each Verse and The frequenc of material verb, denotes Eloquenc Ellipsis and motion.
The couple verb has found rhetorical Application in various way.
For grounding, paradox, ambiguity, synecdoche, metafore and personification are the most impartant figures of speech and retoric usingverbs in Sa'di's Ghazals

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Mahmood Fotoohi Roudmajani Associate. Professor Of Persian Language and Literature Ferdowsi University The literary text is actually multiple meaning and flexible for interpretation and this feature is created by figurative language and tropes. This article attempts to investigate how the tropes create ambiguity and suspension of meaning in the text; how they damage the ordinary language and deconstruct it again. For this purpose the article classifies the tropes on the base of their functions in making a gap between literary world and ordinary language. It discusses the tropes function separately in preparing depth meaning for the text. Finally it concludes that the eternality of text and its flexibility for interpretation somewhat come in to being from tropes and figurative language. Figurative language is essentially deconstructive, because it initially makes different meanings by altering the ordinary usage of language elements, and then denies the possibility of its purposed meaning. The literary text in each reading therefore damages its own structure and deconstructs itself by way of differentiation and suspension of the meaning and this way achieves its ability to make dialogues with different kinds of generation and to be flexible for different reading in history.

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In this article, we are going to esthetically illustrate the death of one of Ferdowsi's epic characters.
   Mythical, historical foundation of the epic drives us to think that is non-interpretable. While the textual characteristic of Shahnameh anecdotes makes the text very interpretable and the textual characteristic of Shahnameh anecdotes makes the text very interpretable, His epic has a paradoxical texture: there are signs like cohesion, systematic, accordance that are original and real. On the other hand, the interpretation doesn't stop and it is severely decontextualizing and meaning making and full of ambiguity. It steadily tries to change its texture and seems non-chronic and non-located.
   Choosing Siavash's death and its esthetical aspects is an effort to state the wonderful characteristic of Ferdowsi's Shahnameh. In spite of having tendency to structure, it has some post-structuralistic features.

 

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The subject of this article is to study the factors and criteria of urban street desirability and citizens' expectations from them. The problem of research is the lack of accurate knowledge of the components of urban street utility in its various sequences. The theoretical proposition of the research is that the existence of quality in the physical, spatial, semantic-symbolic and activity-social components leads to vitality, memory, safety and flexibility as dimensions of citizens' expectations of the urban street. . The research method of the article includes descriptive-analytical and survey methods. Data collection method Interview is an open and semi-structured questionnaire. The statistical population of citizens is three sequences from Valiasr Street.
The results of the research show that vitality and memory play an important role in meeting the expectations of citizens from the city street. The two dimensions of flexibility and safety play a lesser role than these other two dimensions. The proximity of the importance of the four components leads to greater desirability. For the desirability of an urban street, the role of physical, spatial, semantic and activity components is very different according to the nature of the street sequence, but the effectiveness of all four components in creating desirability and creating a unique street character is very important. Physical and spatial components lead to greater vitality and safety, and semantic and activity components lead to greater memory and flexibility.

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Entry of Majaaz in the narrations is accepted by most of Islamic scholars; as they confirmed it independently or sometimes implicitly. However, some of scholars have accepted and it in the narrations, and practically have committed excessive interpretations of virtual expression in narrations. In contrast, others denied any entry of Majaaz in religious propositions and considered it synonymous false. Therefore, review of the views and theological foundations that shaped a range of absolute rejection to acceptance irregular is essential in understanding the right approach in the field of semantics and consequently, the correct translation of accounts. Each of the views, are based on foundations that of their owners accepted toward the nature of meaning. The rational hermeneutic-oriented approach -which most of its believers are attributed to the rationalism and logical and rule-interested interpretation of Majaaz expressions - is considered acceptable and reasonable approach in this area, so adopting it will lead to understanding and correct translation of narrations. As, a batch numerous Shi'ite and Sunni scholars such as Bukhari, Muslim, Saduq, Razi, Faiz Kashani, Majlesi and Qaradawi, in their traditional works have the same basis in the perception and understanding of the meaning of the narrations.

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Because of the difficulty and importance of meaning selection, multi-meaning words can be considered as criteria of evaluating the strength and weakness of a translator. As these words are correlated with the interpretations of verses, they may lead to different perceptions and therefore, they may reduce the possibility of having similar translations of Quran. Among multiple-meaning words, this text, specifically deals with the word "spirit". It also deals with the analysis of the right meaning of this word in different rules and texts. It, then, analyzes more than 40 Persian translations of Quran about the aforementioned word. In this fashion, the translator makes use of different interpreters’ view points and the dictionaries and skills of evaluating Quran. The results revealed that when the word Spirit is used as an absolute entity and with angels, the intended meaning is the same independent entity which was identified in narrations of Imams and is superior to Gabriel; however, when it is used as a compound noun with another noun or pronoun and as a genitive or noun, it is an arguable concept that although God has placed it in a separate creature which is the highest degree of spirit, it can have lower instances.

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Regarding the discursive or semiotic approach, unlike the structural studies which consider the linguistic products as external and independent objects toward theirs producers, very semiotic items influence the obscurant process of linguistic productions. The most important, meanwhile, is the discursive presence that its dynamism leads us to a discursive pointing and helps us to extent our relationships, and so the interaction between compatible and incompatible powers. Now the question is this: what helping us to transmit from a systemic relationship between the signifier and the signified to a processional? It seems that the cause arises of a substitution of a processional system instead of the fixed relationships of the signifier and the signified. But someone may ask: what traits cause that the lingual plans change the borders of meaning, and produce a semiotic process? Our purpose in this article, besides answering that question, is studying the conditions which lead us from a structural semiotics that the predetermined meanings are very important for it, to a processional semiotics which for that the meaning is a tributary to the dialogue and conflict between the plans of language. Key words: semiotics, discourse, lingual plans, process, meaning

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Eyn-ol Ghozat Hamedani is one of the prominent scholars and theosophists in the field of literary theory with lots of in-depth studies in this area. In his four excellent works, he has introduced fresh and unique ideas regarding the criticism and interpretation of the literary texts, among which one can point out: the relationship between expression and meaning; words’ connective and separative forms with respect to the meaning and content; the relation between poem and prose, and the mentality and the viewpoint of the reader; the impromptu writing especially in three stags including childhood, the state of wisdom, and the state of being in love. This study intends to analyze Eyn-ol Ghozat Hamedani’s works based on the frameworks proposed by him.

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Formative period of Persian language and literature (4-6 AH) is undoubtedly considered as a milestone in shared history of Persian and Arabic poetry, because, on the one hand, Arabic language in Iran, by looking at the requirements and political-regional situation having changed into science and literary language and, on the other hand, praised and courtier poem have collectively led to stability of this shared poetry. In this course and history of Persian poetry, Khāghāni Sharvāni (d. 595 AH) is a Persian poet, who was most eager to Arabic language, because the major poetry form of his Divān is Ode (Qaside) that made better scope for depicting this shared poetry and so Hassān Ajams's deep acquaintance with Arabic literature has led to bilingualism in his works. One of these bilingual aspects is content imitating and pride on prominent literary men in Arabic language in visual and meaning language surface. Name abundance of some Arabic literary men on one hand, and effectiveness of their fame in Khāghāni's statements on the other have led the complex Khāghāni's poems be the sign of Arabic literature effectiveness and have multiplied the importance of this study. The authors in this paper, by the aim of detecting Khāghāni's eager to Arabic literature, go to study Khāghāni's poetry prose. First they explain Khāghāni's motives from this effectiveness and then display it in Khāghāni's works visual surface by having paid more attention to Khāghāni's prose works that have been neglected so far. Finally, they describe about some content effectiveness, which is not studied so far. This essay is an answer to the primary question that is the depth of Khāghāni's effectiveness from Arabic language and literature bounded to abundance of word elements? or Has Khāghāni been affected from Arabic literary eloquent in visual and meaning surface?

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The aim of this study is to compare the ideas of Arabic rhetoricians and linguists about the direct and indirect meanings of interrogatives. For this purpose, the ideas of linguists about the notion of speech acts in the field of pragmatics were investigated and also the viewpoints of rhetoricians in the field of meaning (Ma’âni) were studied. After gathering the ideas of the two groups, a comparison is made to show the similarities and differences of such ideas. The results showed a number of similarities like the division of utterances to constatives and performatives, paying attention to indirect meanings of performatives and some of similar indirect meanings. All of these are reasons of the influence of ancient rhetoricians upon modern linguists. However, undoubtedly, there are a number of differences between the two; such as their different scope and some of different indirect meanings, which imply the innovations of linguists and their attention to other dimensions of performatives.  

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Al-Fasilah has kept the different definitions in scope of human sciences; however it appears as an expression in theology & in Quranic sciences and means usually the latest word of a verse. Although some theologists distinguish between first word (Roûs) and al-Fasilah (last word), asserting that the latter is more general than the other. In certain resources, Farra is the first one that has commented about al-Fasilah, while in the others, Khalil-ibn-Ahmad is presented as so. Among these, Baqelani mentioned to relations between al-Fasilah in one side, and miracle assumption of Quran, in another side. Because has not been done any research which concerns directly the decisive role of al-Fasilah in process of Quran translation into Persian language, this research is seeking answers to the following questions: 1) what role does al-Fasilah play in formulating connotations of a single verse or of a surah in whole? 2) To what extent these translations can make the connotations transmittable? The results show that al-Favasil not only affect the connotations of one verse, but in some case, an entire surah is affected in terms of semantics, phonology and syntax by them. Finally, we can include that translations would achieve success whatever they refer to the exegesis references for better understanding connotative dimension of al-Favasil.

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Our understanding of the reality of our knowledge and understanding of changing the way we know to be changed. To understand reality in faced with the complex realities in spiritual terms; we are forced to adopt methods that their main claim to discover hidden meanings and realize it is a fact. Religious and mystical experience in understanding the phenomena are very spiritual and sacred mixed, reduced to social or psychological reality, they can understand and prevent the use of empirical phenomenology to understand religious experience makes it inevitable. This article has attempted to offer gains over the experimental phenomenology and methodological principles of the present one, demonstrate the conceptual complexity of religious experience on the other hand, inevitably use this method to show understanding of religious experience And with providing a real example of the spiritual experience of pilgrimage in Iran empirical phenomenology emerges as an example for understanding the religious and mystical experiences are introduced.        

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Association between form and meaning in Islamic Art and Architecture is a category which is impressible from the cosmological foundations of Islam. The kind that, the relationship between form and content is the same as spirit and body, and the matter is getting its honor from the munificence of meaning. Accordingly, it can be said that the form of the work in Islamic Art is the embodied image of meaning and content, and reflects our beliefs and religious truths. These meanings are rooted in the divine realm and Muslim Artist is capable to provide them with intuition and self-revelation as form and different shapes of Art, and by this act would leads man to the higher dignity of existence, and ultimately to the transcendental unity. Islamic Art, in complete, is the abstract, transcendent, and mysterious art reflecting religious basis. Prayers and traditional rituals in Islamic world are also mysterious embodied in the environment and places of worship. Altar as a worship space in religious monuments has a dual identity. While, it is considered as a worship space to prayer and religious practice, it has an arrays and decorative elements too. So, it would be placed among the sacred arts which come from the theme of spiritual realities, and it has a structure which is predicated to the religious meanings. The present study has followed the structural and conceptual analysis of decorative elements used in the luster altar of Imam Reza Holy shrine and By investigating them not only to discover inserted meaning of them, also pay attention to interpretive statement about the relationship between these elements with religious concepts and ritual meaning on the one hand, and the time and place Identity of the altar, on the other hand. This luster tiles’ altar with over 700 years of antiquity, is consider as one of the fine works and masterpieces of Islamic- Iranian art and architecture. This altar, at 273 × 220 cm, has been made as mezzo-relievo by use of luster tile and in the past, it had been fixed on the Southwest wall of holy shrine before the face of Imam Reza (AS). This valuable work has been made in Kashan at the 612 BC, by Muhammad Ibn Abi Tahir, one of the Shiite’ Artists in Kharazmshahian period. The Altar has three arches and two border around them which has been drawn a line of turquoise tile on the outer margin of it. Every three arches have inscriptive margins. At the first, form and structure of this Altar would be investigated in a descriptive manner and by giving a linear plot of the hidden geometry of it we would briefly introduce the Inscriptions and the themes used in them. In the main part of the study, structure, decorations, and themes raised in the inscriptions would be studied in an analytical, interpretive, and historical manner. In the surveys which have been done, we didn’t find any research that in detail pay attention to this subject. In some cases, the authors of Astan Quds and the holy shrine of Imam Reza (AS) have mentioned this Altar in their history books and some of them have also described it. Scholars of Islamic art like Watson in Persian Luster Ware and Porter in Islamic tiles have also briefly introduced it. The brief result of research reveals that Islamic architecture, especially sacred architecture, is a manifestation of divine beauties and a glowing example of a combination of symbolic forms associated with our deep meanings and beliefs, so we believe that this relationship can be expressed in the deepest mysterious levels of this Altar. Each of the decorative elements used in the sanctuary, Such as colors, arches, paintings, lines and scrolls, pilaster, and Mogharnas, in shape and their structure, reflects spiritual realities and meanings that the Knowledge of them had been possible to a worshiper during the prayer by passing the formal universe to the divine world. These meanings reflected from the divine world, and manifest the concepts such as the presence of God, resurrection, release from Nether world and ascension into the celestial world, twinkle of divine light, transcendental unity, meditation and inner purification. These concepts are very close to prayer and ritual activities. The general structure of the altar with triple arch and salient pilaster reflects the original states of prayer in one hand, and the spatial visualization of prostration on the other hand. Consecration of the Holy shrine to the Word of God, to induce discipline and unity of existence, inward focus and spiritual stability, constant repetition and remembrance of God into the heart of the prayers are considered as a most important function of structure, motifs and inscriptions engraved on the altar. These elements by creating the beauty, order and unity are able to influence on the spirit of worshiper and bring to him the Coordinate space for perception of lofty spiritual concepts. explicit beckon to the time of daily prayers in the outermost edge of the Altar, change the kiblah direction, Authentic hadith mentioned in the dignity and greatness of Imam Reza, the message of peace and victory for the Muslims, Humility in prayer, emphasizing the superiority of Islam are the themes raised in the inscriptions of the altar and mostly shows Shiite tendencies. Finally, It can be said that the choice of text and decorations have been done in proportion to the identity of Altar and location of it in the shrine of Imam Reza (AS), Social and religious conditions of early seventh century AH and boost the morale of Shiite minority against the constraints and possible problems. In simple terms, they are affected by the cultural, religious and doctrinal conditions of its period of emergence. In addition, we can achieve the unique comparative fit between contents of Inscriptions and decorative elements of the altar. As if here, designs are the visual translation of the texts, and Heavenly and divine meanings of each one indicates to empathy between scripts and motifs in the realization of an Islamic fine work.