تحلیل گفتمان انتقادی کتاب اسرارالتّوحید بر مبنای الگوی ون لیوون (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
تبیین مسئله: اسرارالتوحید اثری عرفانی است که در آن، کارگزاران اجتماعی به شیوه های مختلف بازنمایی می شوند. روش هدف در این پژوهش، تحلیل گفتمان این کتاب بر مبنای الگوی ون لیوون و با تکیه بر روش توصیفی تحلیلی است. یافته ها و نتایج: نتایج اولیه بیانگر آن است که ابوسعید ابوالخیر در این اثر ازطریق فعّال سازی، نیرویی پویا و اثرگذار معرفی شده است. بیشترین بسامد نام دهی پس از ابوسعید ابوالخیر مربوط به خواجه حسن مؤدب، کارگزار مخصوص ابوسعید و ابوالقاسم قشیری است. آشکار است که بسامد نام دهی این شخصیّت معتبر به دلیل گرایش نهایی او به ابوسعید، تأثیر شگرفی بر وجهه و مشروعیت معنوی ابوسعید ابوالخیر گذاشته است. در اسرارالتوحید بیشترین بسامد گروه ها مربوط به مشایخ/ صوفی، درویشان و مریدان است که همه مربوط به گروه خود و گفتمان طریقت محور هستند. در زیرشاخه نامشخّص سازی مشخص شد که هویّت کارگزاران ناشناس در تبلیغ گفتمان طریقت محور اهمیتی ندارد؛ بلکه مهم عملی است که آنها انجام می دهند. عمل این کارگزاران ناشناس همواره کارکردی مشابه و مؤثر در بیان دیدگاه های عرفانی نویسنده دارد که اغلب شامل مشاهده، دریافت عظمت و اهمیّت شخصیّت معنوی ابوسعید ابوالخیر است. در اسرارالتوحید ، انسان نمایی حیوانات بار ایدئولوژیکی دارد؛ زیرا حضور این حیوانات وحشی از مقوله کرامات ابوسعید ابوالخیر است تا نشانی بر مشروعیّت، تثبیت قدرت و صدق او باشد. ازنظر مولفه حذف ثابت شد که بخش هایی از دانسته های ابوسعید شامل مقوله کم رنگ سازی می شود؛ زیرا تولیدکننده گفتمان در این اثر، مانند دیگر سالکان، موظّف است از افشای اسرار ربّوبی بپرهیزد و سرّ حق را جز با اهل حق در میان نگذارد.Critical discourse analysis of the book Esrar al-Tawhid based on Van Leeuwen's model
The book Asrar al-Tawhid is a mystical work in which social agents are represented in different ways. The purpose of the present study is to analyze the discourse of this book based on Van Leeuwen's model relying on the descriptive-analytical method. Preliminary results of the study indicate that in this work, Abu Saeed Abu al-Khair is introduced as a dynamic and effective force through activation. The highest frequency of writing after Abu Saeed Abu al-Khair is related to Khajeh Hassan Modab, the special agent of Abu Saeed and Abolghasem Qashiri. It is obvious that the frequency of naming this prestigious figure due to his final inclination towards Abu Sa'id has had a tremendous impact on the image and spiritual legitimacy of Abu Sa'id Abu al-Khair. In Asrar al-Tawhid , the highest frequency of groups is related to Sufi elders, dervishes, and disciples, all of whom belong to their own group and to the sect-oriented discourse. In the non-identification section, it was found that the identities of anonymous agents were not important in propagating the method-oriented discourse. However, what matters is what they do. The actions of these anonymous agents always have a similar and effective function in expressing the author’s mystical views, which often include observing and perceiving the greatness and importance of the spiritual personality of Abu Sa'id Abu al-Khair. In the book Asrar al-Tawhid , the humanization of animals has an ideological burden, because the presence of these wild animals is one of the virtues of Abu Sa'id Abu al-Khair to be a sign of his legitimacy, consolidation of power, and truth. From the point of view of the deletion component, it was proved that parts of Abu Sa'id's knowledge include the category of fading, since the producer of discourse in this work, like other seekers, is obliged to refrain from revealing the secrets of God and not to share the secret of truth except with the people of truth. Introduction To perceive a literary work more deeply and to understand the essence of the text, one must go beyond the surface and refer to layers beyond the surface. Linguistics is one of the tools of deep knowledge and understanding of literary works, which pays attention to the religious, social, political, etc. aspects of literary works through the analysis of critical discourse and examines a text from all aspects and layers. It checks its hiddenness. The book of Asrar al-Tawhid is a mystical work that consists of three chapters. In these three chapters, there are 271 anecdotes in which social agents are represented in different ways. The existence of this feature, on the one hand, and the lack of fundamental research on this subject, on the other hand, led the authors to examine and explain the ways of representing social agents in the book Asrar al-Tawhid . Therefore, the purpose of this study is to identify social agents and to explain the ways of representing them in the text of the book Asrar al-Tawhid Fi Maqamat Abu Saeed written by Muhammad Bin Manwar, a descendant of Abu Saeed. Theoretical Framework Leeuwen’s model consists of two main branches: elimination and statement. According to him, whenever the social agent is clearly present in the discourse, the phenomenon of expression has occurred. Self-expression manifests itself in two ways: determining the role and determining the type of reference in words. On the other hand, based on the elimination component, a number of social agents are not represented during the discourse. Methodology To discover the components of the discourse centered on Asrar al-Tawhid , the present study is based on the descriptive-analytical method by taking notes and using library resources. Results and Discussion From the totality of what was said about the ways of representation of social agents based on Van Leeuwen’s discourse analysis model in the book Asrar al-Tawhid , it can be said that the method of representation is based on the main component of expression in Asrar al-Tawhid through determining the role and the type of gesture in the word of manifestation. In this work, role determination is done in two ways: activation and passivation. Through the activation of Abu Saeed Abu Al-Khair, he is introduced as an active, dynamic, and effective force that was clearly acting against some of the society’s values. In the passivization section, it was concluded that the activities of Abu Saeed Abul Khair as an active agent of this mystical discourse in his time caused his mystical discourse to be considered a dominant and hegemonic discourse temporarily.In the book of Asrar al-Tawhid , depending on whether the social agent has a human characteristic or not, the type of reference is divided into two parts: identification and de-identification. In this book, the identification of the agents who are represented in the form of human characteristics has been done by naming and linking methods. In the naming section, it was concluded that the title ‘Sheikh’ was used for Abu Saeed Abu Al-Khair as the great agent and the central character of the stories in all the pages of the book and most of the lines. After that, the highest frequency of naming is related to Khwaja Hasan Modab, the special agent of Abu Saeed Abul Khair, who often did the Sheikh's work. Another method of identification that is manifested in Asrar al-Tawhid is the linking process, through which the identified social agents are represented in the form of groups that have a single point of view about an activity, or perform a single action.Accordingly, there are more than sixteen types of groups in the book Asrar al-Tawhid . Regarding the mystical theme, the most frequent works are related to Sheikhs/Sufis, Dervishes, and disciples, all of whom are related to their own group and Tariqat-oriented discourse. In the sub-branch of impersonalization, it was concluded that in the book Asrar al-Tawhid , the highest frequency of impersonalization is related to an old man, someone, a man, and unknown people, respectively. In this case, the agent's identity does not play a role in the discourse; rather, what matters is what he does. What these anonymous agents do in many stories always has a similar and effective function in expressing the author’s views. This work includes observing and understanding the greatness and importance of Abu Said’s personality. Conclusions and Suggestions Based on the author's de-identification, the conclusion was reached that in the book Asrar al-Tawhid , the anthropomorphism of animals has an ideological load and the presence of these wild animals is in line with the proof of the greatness, spiritual power, and dignity of Abu Saeed Abul Khair. In addition, from the point of view of the author of the deletion, it was also concluded that parts of Abu Saeed's knowledge include the category of dimming, because the producer of the discourse in this work, like other seekers, has been obliged to avoid revealing the secrets of God and not to share the truth except with the people of truth. It is suggested to analyze and examine all mystical prose works, especially the mystical works of the Khorasan province using the method mentioned in this study.
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