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The purpose of this research is to describe and analyze the elements of Persian language in ancient jurisprudence texts. In this paper, using induction, descriptive and analytical method, examples of Persian words and elements in selected ancient jurisprudence texts, and some linguistic, grammatical, and syntactic features of these examples are analyzed.Additionally, some prominent features such as the simultaneous use of Persian and Arabic words, changing the syntactic structure of the sentence, and the semantic change, phonological and phonetic evolution and distortion of Persian words in the ancient Arabic and Persian jurisprudence sources are examined in more detail.The results show that the Persian language has a special place in ancient jurisprudence texts among non-Arabic languages as most non-Arabic words in these texts are taken from Persian language.In addition to the ancient jurisprudence sources in Arabic, there are a few valuable ancient jurisprudence sources in Persian, which are considered valuable examples of the use of Persian as the language of religion.This study shows that most of the authors of ancient Arabic jurisprudence texts who were influenced by Persian language were either from Persia or familiar with Persian language of Fars province or were Arabic-speaking jurists in whose works the social life of Persian-speaking Muslims is manifested.In the present study, two parts of these jurisprudence works have been dealt with more precisely: First, the ruling on the Persian translation of the recitation of Surah Al-Fatihah in prayer, in which the jurisprudence sects have three distinct views on this issue.Examining the arguments and evidence of these views, a detailed view on the permissibility of the Persian translation of Surah Al-Fatihah in case of inability to read correctly and its impermissibility in case of ability to read correctly has been chosen.The other is the jurisprudence view of expressing divorce in Persian, in which there are two distinct views. The chosen word in this issue is the view of the correctness and jurisprudential possibility of divorce in the language of any ethnic group.
 

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In the seventh to eleventh centuries A.H., Muslim rulers came to power in the Indian subcontinent who were interested in Persian culture and language. Following this change, the Iranians emigrated to India for various reasons and gained a variety of political, military, and economic powers at the court of local rulers, paving the way for the growth and spread of Persian culture and literature in the Indian subcontinent. Maulana Noureddine Mohammad Zohuri Torshizi (944-1025 A.H.) was an Iranian poet from Khorasan who emigrated to India in the tenth century and served the rules of Nizam Shahi and Adil Shahi dynasties and became the poet laureate in Deccan. During his four decades of presence in Deccan (southern India), Torshizi worked hard to spread the Iranian language and culture. In the present article, by descriptive-analytical method and using library sources, an attempt has been made to explain the role of Zohuri Torshizi in the spread of Persian culture and language in the Indian subcontinent. The findings show that Torshizi, despite many obstacles, especially calumnies by the enemies of Iran and of the Shiites in Deccan, with the support and encouragement of the rulers, was able to spread Persian culture and language in the Indian subcontinent by creating valuable literary works. The results of the present article provide a realistic picture of the role of Zohuri Torshizi and his literary works and how to support and encourage Nizam Shahi and Adil Shahi rulers in the development of Persian culture and language.
 

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Semiotics is an interdisciplinary approach that examines sign systems in a literary work; Among the approaches to semiotics is the theory of Michael Riffaterre, a French-American theorist on the semiotics of poetry. According to this approach, the reader is a very important factor in the process of reading the text; Riffaterre believes that meaning is always present in the text of a poem and only the reader should extract it. In his view, the meanings of poetry should be understood on its own, not by referring its signs to external realizations, and understanding poetry requires the reader to try to find an intertwined network of signs, and in this regard, her approach can also be considered as a reader-cantered critique. In this research, Ebtehaj's poem " Arghavan" [English Equivalent: purple] has been analysed using Riffaterre approach. The central idea of ​​the poem is "the isolation of the poet in an inappropriate social space", which is expressed in different ways in the text of the poem. Although this idea is not mentioned directly in the poem, the widely used propositions and clichés of the language that the poet uses by repeating them in the process of "over determination" or through the "conversion" process, by modifying those propositions, or using the "expansion" process, by extending the general idea to more detailed ideas. In addition, by discovering two semantic processes of "accumulation" as well as "descriptive anthologies", which all come from the same source and guide the poem to induce a single theme, the descriptive anthology of " Azadi" (freedom) that evokes words such as "morning", "spring", "candle", "lamp", "sun", "dawn" and "sun"; In contrast to "Sharayet-e Namonaseb-e Ejtemaei" (unfavourable social conditions) that the "forgotten silent corner", "crypt" and "night of darkness" evoke the same concept.
 

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Most of the research conducted on the subject of “language” and its role in the field of mystical texts, has focused on the objective reflection of language (the investigation of language in speech and writing), an area that is actually regarded as second-order knowledge. It is very important to pay attention to the first-order knowledge, which is defined as knowing the nature of the language itself and every individual (mystic’s) interpretation of what it is – which is mostly neglected. That is why before the stage of proof and realization of language; the position of proof and interpretation of the language is a principle, and before the language reaches the level of realization and emergence, the manner of its interpretation and determination is formed. One of the thoughtful mystics who contemplated about the nature of language and wrote about it in his works is Imam Mohammad Ghazali. This study, based on a descriptive-analytical method, tries to investigate Imam Muhammad Ghazali’s thoughts on the field of language and its nature (first-order knowledge) in the light of some of Saussure’s linguistic ideas. The emergence and realization of language in the form of terminology and universals (second-order knowledge) is another aim of this research. The results indicated that, in explaining the subject of language, as a philosopher, Ghazali discussed the makeup and nature of language and from the point of view of a linguist, he looked into the process of language development in spoken and written forms.
 

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Language reformation is one of the most controversial reformations in the process of modernization. In this regard, language engineering is considered as a risky social-political experimentation in any country. In Iran, The Berliners, an influential school of thought in Iranian intellectualism, were the pioneer of the reformation of Farsi. Through their activities including treatises, journals, and conferences in Iran and Europe, they formed the most active intellectual group of Iranian immigrants in the contemporary time. Exploring their publications reveals they have adopted a pathological approach to language-related problems and have proposed practical and reformational solutions to problems. Their publications took a moderate policy to describing the challenges faced by Farsi and criticizing the reformation of Farsi. Regarding the importance of The Berliners and their publications in the modernization of Farsi, the present paper explores the role of the publications made by The Berliners on language engineering in Iran.
 

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Nasser Khosrow's poetry is full of intellectual arguments, religious topics, sermons and judgments, etc., which has given his words a philosophical and somewhat complicated flavor. On the other hand, in his works, Attar has tried to present the heritage of Sufism of Khorasan and the heritage of poetry before him in a different way, with a simple language and free of glamor and impressive embellishments. The question of this research is whether the simplicity or complexity of language plays a role in the simplicity or complexity of the structure of poetic images. The present research, which is written in a quantitative and statistical method, deals with the statistical and comparative analysis of the structure of the poetic images of Nasser Khosro and Attar. The results of this research show that the simplicity or complexity of a poet's language has little to do with the structure of his images; In other words, the simplicity or difficulty of a poet's words cannot be considered simple or complex in the geometry of his images. The language of Nasser Khosrow's poetry is difficult and complex, but this feature has not had a significant effect on the geometry of his poem's images, and most of his poetry's images are simple and far from complex. On the other hand, the structure of Attar's poetic images, despite the simplicity of the language and appearance, has a subtle and narrow complexity that cannot be integrated into a network except by analyzing the rhetorical materials used in the construction of the images. understand the relationship of those tools with each other; In other words, Attar's language is simple and his images are complex.