Badi al-Zamannameh is an almost forgotten collection of poems by an anonymous poet that represents the writing style of the Safavid era and consists of 3287 verses. It is a romantic epic narrating the adventures of Badi al-Zaman, an Iranian prince, in marriage with Ghamarchehr, daughter of the Khagan of China. The current study aimed to investigate the folk foundations of Badi al-Zamannameh by adopting a descriptive-analytical methodology and conducting library research. The theme is represented by the two major fields: influences of the oral tradition and the works of previous generations and the basic themes of folktales. The old and popular texts of Persian literature like Shahnameh, Eskandarnameh Nghali, and Hamzehnameh influenced the language used in Badi al-Zamannameh. Moreover, characteristics like having a cyclical narration, applying folksy words and phrases, referring to customs and rituals, highlighting religious themes, making characterizations similar to folktales, illustrating miracles and surprises, using special numbers, using happy endings, and leaving the narration open indicate that it has been influenced by ancient folk literary works. Reflecting on a native culture illustrates the culture of a society and makes the collective identity known. Looking at the literary works of a nation as a clear reflection of its culture is a way to achieve this goal, which may lead the researcher to the processes of cultural transformation in society and know the audience of such works.

The development of technical prose in Khorassan in the fourth century and the rise of Badi al-Zaman Hamadani in this region, who is a prominent figure in the technical prose and Arabic literature, and the confession of Yaqut Hamavi, the renowned biographer living in the 6th and 7th centuries, to Sa'alebi's special attention paid to him and his works, all these provided the motivation for the explore the characteristics of Rasā 'el through Yatimatoddahr, Sa'alebi's most valuable work, and to show the contribution of Khorassan to the development of Arabic literature in this region.

Introduction At the beginning of its genesis in the third century, rhetoric was expanded. It was called “ Badi” , “ Bayan” and in later centuries it was introduced as “ Balaghat” . However, this process did not last long and the pure light of rhetoric becomes multiple like the shadows of knurl. According to the reports of rhetoric contemporary historians from the late sixth century and at the beginning of the seventh century, we see the branching of this knowledge until we access what we call “ Badi’ , Bayan, Maa’ ni” . The main subject of this article is about the independence date of “ Badi” . Many contemporary historians believe that this branch of knowledge with its current meaning was made by Sakkaki and after that it became popular as a technique developed by Badraldinebne Malek (Matlub, 2010). This belief is so famous among rhetoric researchers and students that many articles, books or entries written about “ Badi” introduce the independence of this knowledge from the seventh century by Sakkaki or Badraldinebne Malek (see Matlub, 2010; Maraghi, 1990). What we will present here is a new narrative about the independence date of this knowledge. The novelty in this method is rooted in the difference of writers' attitude towards famous rhetoric historians about the nature of history, especially intellectual history. Textual studies show this fact that the independence of “ Badi” with its current concept was not something suddenly, and it began slowly at least two centuries before Sakkaki. Our research shows that this continuum has at least five chains that Sakkaki and Badraldinebne Malek are only their fourth and fifth chains. In the following sections we introduce and describe the individuals in this Continuum. Method In this article we assume that intellectual-historical phenomena were gradual and connected; therefore, the independence of “ Badi’ ” was not an accident but a process. Thus, the beginning of this process was followed in the historical texts of rhetoric. Moreover, in research like this we cannot rely on the information of just one specific knowledge or mainstream; in fact, referring to simultaneous changes in other knowledge and mainstreams and finding a cause and effect relationship between different changes is one the most important responsibility of a historian who is supposed to narrate the history of a thought. So in this article after a precise analysis of rhetoric texts, we enter another territory called logic and attempt to highlight the changes occurred in this field related to metonymy and metaphor and consider them as a background for the changes in “ Badi” . Results and Discussion There is a very considerable criterion for old rhetoricians and contemporary researchers to rely on for considering the independence of “ Badi’ ” . This criterion is the absence of simile and metaphor and generally metonymy in “ Badi” (for example see Sobki, 1332). They generally believe that Sakkaki was the cause of this separation. According to a rather unknown source, we will prove that the date of this separation is at least two hundred years before him. Mavadol Bayan by Ali ebne Khalaf Katib (1036) is one of the important resources that we may see the separation of metaphor from the subject of “ Badi” for the first time. At first we consider the reasons of the author to separate these two, and then we present our own analysis about this subject. Rhetoric contemporary researchers explain that before Sakkaki the term of “ Badi” meant “ Baligh” and “ Hasan” . This is almost correct. One of the meanings that Ali ebneKhalad Katib uses for this word is this. For instance, when he aims to show the distinction between simple prose and rhetorical prose he confesses thatthe way he chooses in writing his prose to prevent vain prose speech that people use in ordinary writings and conversations, and that way is decorating the text with the ornaments of rhetoric and “ Badi” like metaphor and simile and rhyme and “ Taghsim” and “ Moghabele” , etc. (Katib, 1036). In the above phrase, rhetoric and “ Badi” have been used with the same meaning. Katib (1036), like previous rhetoricians, reminded that metaphor is a part of “ Badi” ; however, he does an amazing job in introducing this technique. Mavadol Bayan like other books such as Alsaaatein and Alomda fe-Sanaate Sheer has a part called “ Badi” in which he starts to introduce its chapters. By analyzing this part, we realize that he has omitted the metaphor from it (Katib, 1036). Since IbneMotaz to Jorjani, metaphor was a part of “ Badi” . According to this subject, Katib did not choose an opposite way to the previous rhetoricians by separating “ Badi” from rhetoric and metaphor from “ Badi” . In fact, it seems that Katib (1036) transfers metaphor and simile to the topic of metonymy in the chapter of rhetoric and not “ Badi” . If we want to show the process of changes about metonymy and metaphor before the beginning of the sixth century, in the first step we should say that from the fourth century the topic of metonymy found its way to rhetoric books. In the second step, metaphor has been presented in two chapters called metonymy and “ Badi” that makes a kind of dichotomy or at its best way a kind of repetition. Finally, in the third step the separation of metaphor and simile from “ Badi” and its transfer to a new section called metonymy or reality and metonymy took place. This process was almost finished before the end of the fifth century. There is no doubt that the most progressive person in this period was Aliebne Khalaf Katib. After that, individuals such asMatrazi and then Sakkaki and Badroldinebne Malik helped this process. The importance of Avicenna in influencing the transfer of metaphor and in shaping “ Badi” is in his two innovations in Esharat and alTanbihat. (Aristotle's logics became popular among Muslims in nine part but Avicenna, in Esharat and Manteqol-Mashreqain, divides logic into two main parts based on “ tasavvorat” and “ tasdighat” and reduced Aristotle's chapters from nine to two (Faideei, 1865); he does this by being inspired from Farabi's classification of science to “ tasavvor” and “ tasdigh” which was expressed in Oyoon-alMasael and by considering the distinction between “ tasavvor” and “ tasdigh” methods. Avicenna mentions the subject of “ Alfaz” in the “ Tasavvorat” chapter. This subject includes another innovational part which is the division of all kinds of implications to “ Motabeghe” and “ Tazammon” and “ ltezam” . Conclusion In this article we attempted to define the real contribution of Sakkaki or Ibne Malik in the division of “ Badi” from “ Bayan” , which is mentioned a lot in contemporary rhetoric research. In fact, we can comprehend that rhetoricians and logicians before these two almost figures provided backgrounds for this division. The garden of rhetoric only needed a farmer to pick the yield of this nurture.

Maqamat of Badi al-Zaman is the most valuble Arab old works, that it could pay attention rapidly literary men and even public people, because of Badi al-Zaman be able to use with own rare creativity and intelligence for the first time alot story elements such as characte, event, plot, scene, dialogue, realty-view. Character and characterize is the basic story elements in Maqamat and communicative between another story elements, that in Maqamat like another short stories had Taken two direct and indirect ways. With regard to get result the aspect of Maqamat characteristics and amount skills success of Badi al-Zaman who is help from group of people his contemporary, could have shown realty, until to make reder accept character, like what are know in Maqamat. These characters is not complex creatures that reader break up their relation with reality and not simply and unilateral that who was to predict all of act and behavior and their talk comfortable. Badi al-Zaman to get so success said concrete example of actions, behavior and characteristics speed in different ranks in this work. Which after about 10 century, no one could be created such as “ Isa Ibn-e-Hosham” and hero such as “ Abo Alfath Eskandari. ”

“Maqamat”, Written by Badi al-Zaman Hamadani, Known as “Maqamqt Al-Kodyah”, is a book written in 4th century (Hijra) and The scholars have paid attention to it from that age till now. Also the structure trait of Maqamat has absorbed effort of researchers to itself and lead them to have less consider to the meaning aspect of this book. Therefore some scholars believe That The Badi Al- Zaman’s efforts is compressed in word arrangement having no tendency to the meaning. Further some believes that Maqamat teaches straight trict and juggle to others, so it has no moral value. But we think Maqamat has historic and social value therewith literary value and Badi Al- Zaman has scrupled in topic choice as carefully as word and stylist choice. Because he smashes fences around literature which limited it to the specific topics, by choice beg as topic and burrowed in to the society and mass life. Thus in This article we try to peruse correlation between Maqamat and society to know we can increase our Linguistics teaching and more information about 4th century (Hijra) people by reading Maqamat.

Dust is one of the atmospheric events of arid and semi-arid regions of the world that has had a notable increase in a recent year and negative effects in different parts. MODIS imagery provides an acceptable data source for accurate and timely monitoring of dust storms. However, there are useful dust indices based on MODIS imagery. In this study, the following are used: an improved brightness temperature adjusted dust index by Compound the brightness temperatures of three thermal infrared MODIS bands including band 20, band 31 and band 32 to monitor six representative dust storms over the West of Middle East between 2000 and 2016. When the dust storm indices of MODIS including the brightness temperature difference index in bands 32 and 31 (BTD32-31) and the normalized difference dust index (NDDI) and BADI are compared together, the BADI index more accurately estimated the spatial density of dust storms in our study area. The regression analysis has been showing significant correlations between the BADI index and MODIS Deep Blue Aerosol Optical Depth values. For the Five dust storms, the determination coefficients (R2) of the regression between the BADI index and MODIS Deep Blue AOD values were 0. 44, 0. 48, 0. 67, 0. 53 and 0. 45 (P < 0. 01), respectively. Considering that BTD 32-31 and NDDI are two widely used indices to detect dust storm, we compared the results obtained using the BTD 32-31, NDDI and BADI for detection of a dust-storm event that occurred on 17 Jul 2016 in order to illustrate the advantages of the BADI. The BADI index with the standard density index of MODIS Deep Blue Aerosol Optical Depth had the statistically significant relationship at P ≤ 0. 01.

In the fourth century AH, Badi al-Zaman Hamadani, introduced Maqameh, an innovative literary technique. The form was hailed by many scholars of his time, and in the years that followed, many began to imitate his style. Hariri is among those who imitated him, but his close imitations bear striking resemblances to those of his master. This article is a comparative study of the maqamehs of these two writers.

1 Introduction Laughter is a human phenomenon, the nature and of which and the difficulty in discovering the causes behind it has been the focus of both philosophers and psychologists such as Henry Bergson and Freud since long ago. There are several exploratory theories formulated around this phenomenon including the liberation theory, the superiority theory, heterogeneity, etc., with the purpose of identifying the cause behind laughter. Aside from pondering about such causes, literary satirist has managed to use this capacity to humorously express their thoughts. Badi' al-Zaman al-Hamadani is a literary figure and prose writer from the Abbasid era who managed to make use of humorous capacities in expressing the shortcomings of his time’ s society and people in his “ Maqamat” (esp. in Maqamah Isfahaniyah). This study seeks to explain the techniques and mechanisms used by al-Hamadani to create satire. . . .

1. Introduction One of the arts of writing that emerged in the Arabic literature during the Abbasid period was the art of Maqama writing. This method of literary writing began with Badi ol-Zaman Hamedani and culminated in Abolghasem Hariri’, s works. Maqama expresses social, cultural, political and etc. issues in literary forms which begin humorously and end with skillful description. 16 out of 51 Maqamats in Hamedani are named after Iranian cities and cultural and geographical cities of Iran are mentioned in their text. Therefore, considering the high frequency of the names of Iranian cities in Hamedani’, s Maqamats, especially in their titles, the present descriptive-analytical study, seeks to investigate how these seven important cities were represented in Maqamats of Badi-ol-Zaman. The study also intends to provide a statistical analysis of the ratio of Maqamats named after Iranian cities in comparison with other Maqamats, and explain the reason for naming and why these titles were chosen for Maqamats. This has been done by the analysis of the text including the name of the city and the rhetorical and semantic study of the title of Maqamats. The study showed that the reason for naming some Maqamats after Iranian cities was diversifying Maqamats, mentioning the signs of civilization and urbanization of these cities as a spatial element in the internal events of Maqamats, in addition to describing the weather conditions, culture, society and also describing some common customs in these cities. Also, the concealment of the often begging and pretending hero of the story in the noisy environment of the city has also been considered. 2. Methodology The present research attempts to analyze the representation of Iranian cities in Maqamats of Badi-ol-Zaman Hamedani in a descriptive-analytical format by using library resources. The data is analyzed by investigating the content of Maqamats and also the analysis of that part of the text in which the name of the city is mentioned. Then, the reason for its naming and the linguistic and nonlinguistic references in the text are explained. 3. Discussion In half of Maqamats, the names of the cities are used in the text or in the titles. The title is in fact the key, the entrance and the threshold for entering the text, with which the reading of the text begins and ends, and always remains in the mind and heart of the audience even if the text itself is vanished (Balavi et al, 2019, p. 70). The narrator first refers to the city and the location of the events, but in some cases s/he suffices with the same reference and hastily refers to the protagonist. Urban environment and urbanization have their own characteristics namely noise, congestion, the often unknown identities of the people of the city to each other, and cultural diversity in terms of culture, social, economic factors are among these characteristics. In most of the events, the hero tries to enter a gathering anonymously and amaze the audience with rhetoric and sermons, and by so doing impress the audience with his advice and receive their financial aids. Or, with a messy dress and appearance, cause the audience to feel pity for him and thus achieve his financial desires. In any case, the appropriate space for this is the bustling environment of the city, and these characteristics are vivid in Iranian cities. Therefore, unlike most literary genres in Arabic literature, which develop and reach their peak in the pristine environment of deserts, its origin is often the city, society and urban community. Therefore, the element of place in Maqamats, despite the need to repeat it, is not very prominent. 4. Conclusion Hamedani has used Iranian cities as a spatial element and at the beginning of Maqamats, he puts his audience in a different environment to present different topics, meanings and images to them and to be able to present his Maqamats in a new space with various illustrations, making it available to the audience and making the audience more fascinated by his writings. The author of Maqamats sometimes refers to the environmental conditions of the region or city where the events of the story took place, and in addition to literary narration, he sometimes pays attention to the geography of that region and even to the religious beliefs of the people. The names of Iranian cities were not the primary element and the main subject of Maqamats, but these names were only mentioned briefly and other issues were considered. The use of the environment of Iranian cities in Maqamats’,titles as the element of place and context of events was with the intention of keeping the protagonist anonymous, the distance of these cities for the Arab audience, and finally a variation on the frequently repeated subjects of the Maqamats.

The analysis of texts based on new theories of literary criticism is one of the ways to be informed about their structural aspects in the present age. One of these theories is the communication model of Jacobsen, a Russian linguist. Jacobsen focuses more on the issues of linguistic structure in poetry and considers poetry as an integral part of linguistics. As he implements, communication is defined through the six functions of emotive, conative, phatic, referential, metalinguistic, and poetic language. This study tries to investigate the structure of language and its basic functions from the perspective of Yakubsen communication model in the poems of contemporary Syrian poet Sanieh Saleh (1935-1985) and contemporary Iranian poet Tahereh Saffarzadeh (1936-2007) in a comparative and descriptive-analytical approach. Having considered the poetic coordinates as well as the themes in Saffarzadeh's "Didar-e Sobh", the findings reveal that the predominant aspect of its linguistic functions is in the order of its functions that is referential, conative, and poetic similar to the emotive, poetic, and referential functions that are among the dominant theological functions in the Divan of “alzaman aldayq” from Sanieh Saleh. The study of the communication process in the Diwan Poetry of both poets has been effective in getting better and more familiar with their attitudes, ideas and thoughts.