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For a long time philosophers and linguists, have investigated the concepts of signifier and signified. At the beginning of the twentieth century, linguistic studies in general and the concepts of signifier and signified in particular, have developed noticeably. Although in our tradition the question of language has been the focus of attention but the linguistic aspects of this human phenomenon have been ignored. We found Nasser khosrow as one of the few scholars and thinkers who has tried to find the nature of the relationship between signifier and signified through examining it from the linguistic point of view .He selects Nam and Namdar for signifier and signified attributing them the conventional nature .In this article with revision of saussure’s view and notion on signifier and signified, we examined whether Nasser Khosrow’s vision in this area can be held in modern linguistic studies?.    

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Given the difference between doctrine-based and sharia-based discourses at the time of Hallaj, the present study seeks to adopt a descriptive-analytical approach for critical discourse analysis of Persian and Arabic writings of Hallaj based on the model of Laclau and Mouffe. The main objective of this study is to introduce the discourse of Hallaj as the representative of a discourse arisen from social stratum of mystics. The purpose is to unravel the discourses underlying the writings of Hallaj as well as the signifiers that such discourses struggle over their definition. Results suggest that unlike the Sharia-based discourse of that time, the doctrine-based discourse of Hallaj intended to attribute a different set of the signified to the non-fixed signifiers of "man" and "devil", as a way of deconstructing their domination and subsequently the entire discourse. To demonstrate the unity of man with God, Hallaj used the famous phrase, "Ana al-Haq" that deconstructed the central sharia-based discourse and its semantic system. This signified substituted the "Ana al-Abd" concept characterizing the discourse of dogmatists. Through deconstructing the laws of Islam and unraveling divine secrets, he marginalized the sharia-based discourse at the expense of glorifying and foregrounding his own discourse.
 
 

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This article studies the binary significations of Hafez/Zahed (Pious) in Hafez’s lyrics through a Derridean deconstructive approach. In order to do this, first we outline the deconstructive reading as the theoretical framework of the study. Within this framework, we would explain the Platonic binary oppositions, its effect on Saussurean binary linguistics, and Derrida’s treatment of the oppositions, specifically the binary of the signifier and the signified. Then we deconstruct the binary of Hafez/Zahed and conclude that this binary opposition is unstable and Hafez’s poetry is a self-deconstructive text.

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The present article aims to investigate the appropriateness of the concepts introduced by modern sciences of the sign, particularly by structural and poststructural approaches, to studying God-man communication in the Quran. Such a conception of communication can be described in terms of two models, namely, communication as sending and communication as reading. These two concepts which represent an uncompromising dualism in the modern approaches to the sign, come to a compromise in the religious discourse, leading us not merely to conceiving a powerful God but also to a powerful man.