تحلیل گفتمان انتقادی کتاب اسرارالتوحید بر مبنای الگوی ون لیوون

بیان مسئله: اسرارالتوحید اثری عرفانی است که در آن، کارگزاران اجتماعی به‌شیوه‌های مختلف بازنمایی می‌شوند.روش: هدف در این پژوهش، تحلیل گفتمان این کتاب بر مبنای الگوی ون لیوون و با تکیه بر روش توصیفی  تحلیلی است.یافته‌ها و نتایج: نتایج اولیه بیانگر آن است که ابوسعید ابوالخیر در این اثر ازطریق فعّال‌سازی، نیرویی پویا و اثرگذار معرفی شده است. بیشترین بسامد نام‌دهی پس از ابوسعید ابوالخیر مربوط به خواجه حسن مودب، کارگزار مخصوص ابوسعید و ابوالقاسم قشیری است. آشکار است که بسامد نام‌دهی این شخصیّت معتبر به‌دلیل گرایش نهایی او به ابوسعید، تاثیر شگرفی بر وجهه و مشروعیت معنوی ابوسعید ابوالخیر گذاشته است. در اسرارالتوحید بیشترین بسامد گروه‌ها مربوط به مشایخ/ صوفی، درویشان و مریدان است که همه مربوط به گروه خود و گفتمان طریقت‌محور هستند. در زیرشاخه نامشخّص‌سازی مشخص شد که هویّت کارگزاران ناشناس در تبلیغ گفتمان طریقت‌محور اهمیتی ندارد؛ بلکه مهم عملی است که آنها انجام می‌دهند. عمل این کارگزاران ناشناس همواره کارکردی مشابه و موثر در بیان دیدگاه‌های عرفانی نویسنده دارد که اغلب شامل مشاهده، دریافت عظمت و اهمیّت شخصیّت معنوی ابوسعید ابوالخیر است. در اسرارالتوحید، انسان‌نمایی 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 بخش‌هایی از دانسته‌های ابوسعید شامل مقوله کم‌رنگ‌سازی می‌شود؛ زیرا تولیدکنندۀ 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.

A Critical Discourse Analysis of the Book Asrar al-Tawhid based on Van Leeuwen's Model

The book Asrar alTawhid 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 descriptiveanalytical method. Preliminary results of the study indicate that in this work, Abu Saeed Abu alKhair is introduced as a dynamic and effective force through activation. The highest frequency of writing after Abu Saeed Abu alKhair 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 alKhair. In Asrar alTawhid, the highest frequency of groups is related to Sufi elders, dervishes, and disciples, all of whom belong to their own group and to the sectoriented discourse. In the nonidentification section, it was found that the identities of anonymous agents were not important in propagating the methodoriented 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 alKhair. In the book Asrar alTawhid, 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 alKhair 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.  IntroductionTo 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 alTawhid 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 alTawhid. 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 alTawhid Fi Maqamat Abu Saeed written by Muhammad Bin Manwar, a descendant of Abu Saeed.  Theoretical FrameworkLeeuwen’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. Selfexpression 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.  MethodologyTo discover the components of the discourse centered on Asrar alTawhid, the present study is based on the descriptiveanalytical method by taking notes and using library resources.  Results and DiscussionFrom 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 alTawhid, it can be said that the method of representation is based on the main component of expression in Asrar alTawhid 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 AlKhair, 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 alTawhid, depending on whether the social agent has a human characteristic or not, the type of reference is divided into two parts: identification and deidentification. 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 AlKhair 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 alTawhid 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 alTawhid. 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 Tariqatoriented discourse. In the subbranch of impersonalization, it was concluded that in the book Asrar alTawhid, 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.