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Image schemas are macrocognitive patterns and structures that form the basis of our linguistic, mental and perceptual processes; and their function is based on the metaphorical-analogous relationship between visual experiences and frequent and everyday abstract concepts. In proverbs, like pictorial schemas, the use of metaphor-simile to convey a familiar mental concept between the speaker and the listener based on people's lived experiences is evident. Evans and Green have researched about image schemas and separated them into 8 types. One of these is the image schema of power. Since the precision in the structure of visual schemas can reveal the mental and cognitive structure of the users of a language, in the present research, the visual schema of power in Birjand's proverbs has been investigated in a descriptive-analytical way. Based on the results, out of the total of 1291 proverbs of Birjand, in 314 of them there are 7 types of visual schema of power; Most of them are of the type of blockage, enablement and counter force, which is proportional to the nature of the power schema; and found that between the frequency of the origin and destination areas of these schemas and cultural-environmental factors, and tools in removing obstacles, the importance of food and economic affairs to maintain survival, lack of plant diversity, desert and semi-desert climate of Birjand region has had a significant impact on the formation and continuation of proverbs with the schema of power, which emphasize the target areas of human relations, ethics and economy.

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Proverb is one of the most known feature to investigate of eco-culture for every native. Kurdish people one of the most vast of iranian people which it's culture so enrich to cultural studies. Ilam one of the kurdish city which has very important features to studing in this field. Kurdish language is of different dialects, however it is of some commonalities from the view point of proverbs. This study wants to investigate Kurdish proverbs rhetorically via a descriptive study to find that these proverbs are of imaginative power or not and which one of literary devices are of more frequency. By investigating ilami-kurdi proverbs the study found that proverbs are of high rhetoric power and this is because of imaginative power of speakers. The deep structure of most of proverbs are based on simile. The study also found that the prerequisite to the understanding of some literary devices like symbol is familiarity with cultural norms.

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Proverbs are the mirror of the culture of a community. The examination of proverbs on women can, therefore, help us better understand beliefs and attitudes of the speakers of a community towards women and the socio-cultural values of the same community. The aim of this paper is to describe and analyze the representation of women in Gilaki (Eshkevarat variety) proverbs. The data have been collected via a structured interview with sixty native speakers (both men and women) who were over forty five years old and barely influenced by standard Persian. Since the method of this research is descriptive-analytic, the collected data were, first, categorized and described. It is worth nothing that the proverbs were semantically classified into eighteen categories encompassed by three different representations of women which are as follows in order of frequency: a. negative representation, b. positive representation, and c. neutral representation. The distribution of theses representations were analyzed within the framework of Critical Discourse Analysis (CDA) and Feminist studies. One of the important findings is that in Gilaki (Eshkevarat variety) speaking community, gender is perceived as an ideological structure. According to the rigid hierarchical relationships of dominance and inferiority, the social group of women is considered inferior and disadvantageous that counts for nothing.

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Zolfaghari. H.,PH.D
                                                
Abstract:
 
Allameh Dehkhoda believes that proverbs are one of  24 kinds of the literature. In addition to, proverbs are always the tools for manifestation of people's experiences and also are considered as their experimental wisdoms. When we study the history of different literary styles, kinds and also Persian speaking poets' Divan, it is clear that they have used proverbs as one of the important source.
Not only the poets have benefited from the great treasure of verbal literature, but also they have added its wealth. This interaction has not been considered quantitatively and qualitatively up to now. In this article, a definition of the proverb and also its importance and background are been presented. Then the usage way of proverb in poets' poetry and Persian poetical proverbs and its position through paroemia are been indicated. In addition to, the difference of paroemia with comprehensive word, allusion, methods of equation and allegory have been presented. This article indicates the reflection of proverbs with a view to quantitative and qualitative in poets' poetry of different centuries and analyzes the proverbs in poetry of the thirteen famous poets.  In this way, we understood practically and identically ways that the poets have used the proverb and also its reflection in their poetry.
 
 

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Proverbs are particular types of discourse that function similar to phrases and despite of polylexicality, they possess certain rigidity where the concept, semantically, is stable and has been restructured. However, the most remarkable and considerable aspect is that how proverbs produce the time of experience once addressee listen or read them? And how proverbs create different temporal conditions? Since the process of statement is dynamic and dynamism inevitably has a temporal dimension, how addressee of proverbs, in this interaction, arrives at a new situation? To respond to the above research questions, the current paper has used the semiotic-semantic approach that was propounded by semioticians of the Paris School as "Temporality in Discourses". Relying on this approach as well as using philosophical phenomenology, the temporal system in proverbs would be analyzed.   The research intends to show as how addressee of proverbs could transform from the existing stage of suspension to the stage of connection that is an agent of the experience and similarly reaches to the consciousness level so that he could understand the moment. Finally, how the grammatical time where speeches are in "present form" intervenes this process.

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Among the works that we know as folk literature, proverbs are one of the best areas of research on the ideas of native speakers of a language. In fact, these works are parts of the literature of every country that people consider them as the best way to express their common ideas and use them as the expressive language of their psychological states. Thus, contrastive analysis of English and Persian proverbs, focusing on the subject of women, and based on Proverbs and Mottos (Amsalo Hekam) and Oxford Dictionary of Proverbs, would represent the mindset of English and Persian native speakers, especially where the thoughts of Alfred Adler and Eric Berne are the basis. Contamination in the psychology of Berne and Fundamental Error in the psychology of Adler would prepare a background for the present study. Detailed statistical examination of the proverbs based on the mentioned thoughts, would pave the way for finding the status of woman in the proverbs of two languages. Contrastive analysis of the mentioned sources shows that the percentage of Contamination and Fundamental Error is high among the proverbs which were related to women in both languages. But, the frequency of normal proverbs in Oxford Dictionary of Proverbs, is 14.035% more than Proverbs and Mottos (Amsalo Hekam).

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Abstract Since proverbs are based on the life experiences of ethnics, by studying them the social, cultural and political structure of each ethnic can be reintroduced. The political structure of Iran until constitutionalism is known by despotism, in which the king was on top of the power and people were his slaves. Despotic power, popularity of deterministic ideas lack of intellectuality and philosophy in society, allegiance, and lack of individualism are examples that during the history have formed proverbs and words that has fainted the base of any kind of intellectuality, social movement, and progress. proverbs as a representative of human thought and the most important role model for common people’s life has formed a considerable portion of Iranian’s language and culture. Then it will be very helpful in studying and analyzing Iranian’s culture. The purpose of this article is to analyze several important backgrounds that have made people accept and grow despotism, and have been manifested in proverbs .It is concluded that despotism has cultural backgrounds rather than being the result of authority exercise and during the history has formed people’s language and thought.

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Every language and dialect is formed of components and materials such as famous stereotypes and idioms, ironies, proverbs that make the language rich. Molded lingual structures have particular applications and roles in establishing social communications. These compressed dialects are often reproductive carrying deep meanings. Over the years, these cliches and stereotypes components are transferred from person to person and from one generation to other and are recorded in the culture. The same molded dialects form the important part of unwritten lingual reserves that double the need of scientific attention. As the main issue this article intends to deal with the explanation of the theoretical basis and typology as well as to show the variation of these molded cliches in the Persian language. For that reason, the author, first focuses on the previous accomplished studies and then studies the root and origin of these lingual cliches. Thereafter, in order to explain and describe these cliches and their sub-typologies, each of which includes curses, insults, compliments, blessings, pledges, threats, idioms, ironies and proverbs, the paper tries to investigate the lingual structure, themes, their applications, and diversities incolloquial language. The current aims of this paper are to present a model to study typology, structure and contents of colloquial languages. Sociological and cultural analyses have their own places and are liable to further study.
 

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Proverbs are amongst the treasures that play an important role both in representing and internalizing religious identity, therefore, it is essential to analyze and scrutinize these proverbs in order to better understand religious culture of people. In the present research, the cognitive components of religious identity have been investigated through content analysis method in Bakhtiari's proverbs to show how the cognitive and received components of these components are reflected in the counterexamples and what is the function of this cognition? The issues of theology, resurrection, prophet hood, and Imamah, the practical commandments of religion, the Qur'an, religious places, and Qur'anic characters are reflected as the cognitive components of religious identity in the Bakhtiari expressions amongst which the most frequent encompasses the theology. Religious identity in these proverbs has both the psychological and socio- cognitive function. Thus, Individuals relying on God and the principles of prophecy and imamah retrieve the hope in their life and by reminding the resurrection and the glory of God and reform the ethical and social dilemmas.

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This study investigates fear in the Dehkhoda’s proverbs from a psychological point of view. To this end, it employs a method of inferential content analysis. The data concern all the Persian proverbs in Dehkhoda's four-volume book on proverbs. The findings show that, as in modern psychology, fear has positive and negative faces; this inconsistent attitude is also evident in Dehkhoda’s proverbs as well. In addition, the proverbs have not only addressed the concept of fear, but also the types of fear and their causes as well as the ways to overcome them in line with modern psychology. Thus, it is suggested to psychologists and counselors to use proverbs as a tool in pursuit of their goals, particularly so far as the behavioral changes are concerned.
 

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Abstract
Binary opposition is one of the fundamental concepts in the critique of structuralism, and post-structuralism as well as the theories of linguistics and semiotics which are rooted in the mythological and cultural beliefs. Binary opposition shifted from linguistics to cultural studies and was challenged in the postmodern condition eventually. Claude Levi-Strauss espouses a bipolar-oppositional structure to the logic of myth, including proverbs. In his view, the structure of the human mind to understand phenomena puts each continuum in a binary reciprocal polarity. This pervasive mental action will eventually lead to the binary opposition, such as nature and culture. The purpose of the present study, however, is to represent the value binaries in the proverbs of the Ilami people. Due to the reconstructural nature of the case study, the research paradigm was qualitative and the method used was qualitative content analysis. The data is the published books about the proverbs of the Ilami people and some key informants were asked to supplement the information. These people were selected through purposeful sampling and were questioned through semi-structured interviews. The findings indicated that the binary value of the Ilami proverbs includes the following general binary oppositions: rational/irrational; collective/individual; dynamism / stagnation; universalism / particularism; order/ disorder; social capital development/ social capital erosion; moderation/ extremism; and justice/ oppression. These binaries consist of more detailed subcategories that represent a society saturated with opposition. The binary oppositions derived from the findings are largely consistent with the Talcot Parsons model variables.  

Keywords: Binary oppositions; proverbs; social value; social capital; conflict.
Introduction
Popular literature or "oral literature is an important branch of popular knowledge or folklore that includes a large collection of songs, lullabies, riddles, stories, myths, and proverbs" (Zolfaghari, 2013, p. 9). Proverbs reflect all aspects of life, material or spritual (Zolfaghari, 2005, p. 18). Proverbs represent the life of a people who have illustrated their aspirations, wishes, values, norms, different issues of life, and their social behavior through an artistic expression. In this context, proverbs are nowadays considered as one of the most important sources for cultural and social studies, and can be used to realize individuals' cultural and social viewpoints among which "binary oppositions" is a case in point.
The term "binary oppositions" was coined in the school of structuralism, and employed as a means to examine and analyze the fundamental structure of thought and culture. This term refers to opposite pairs in an area, which usually shows the dominance of one over the other (Ghiyasi and Mahmoodi, 2015). Binary oppositions dominate one pole over the other one and leave the identity and presence of one in the absence of the identity and presence of the other. Similarly, ideology is largely based on oppositions since it depends on values, and values oppose anti-values to be defined. Some other examples include religion against infidelity, good against evil, infallibility against sin (Talebian et al., 2009).
Conceptual Framework
Binary oppositions include values based on which actors act. These values are at the two ends of a continuum that is generally privative and demanding.
Social values are the bases of social actions. According to Pasrons, values associated with actions are not imposed on individuals from the outside but in their interactions with the society. In fact, the values, in practice, form the constructive conditions of the social actions. All actions involve these choices and reflect the system of the actor's choice. There are four major alternatives in this regard (Azkia and Ghaffari, 2008, p. 184), which Parsons calls "pattern variables". They include universalism vs. particularism, specific vs. diffuseness, achievement vs. ascription, affective vs. affective neutrality, and self-interest vs. collective-interest.
Aims, questions, and procedure
This study aims to investigate the representation of binary oppositions in proverbs of the people of Ilam. Within the same line, the following question was raised:
what is the representation of the following binary oppositions in the proverbs of the Ilami people: rational / non-rational, individualism / collectivism, individualism / collectivism, social dynamism / social static, universalism / particularism, order / disorder, formation / destruction of social capital, balance / indulgence, and justice / injustice?
This study employed a qualitative content analysis method of investigation. The scope of this study was the printed books on proverbs of the Ilami people. To triangulate the data, key informants, who were selected through purposive sampling, and their competence was determined based on the saturation principle, were interviewed.
Conclusion
The binary oppositions in proverbs of the Ilami people were represented in eight general pairs, including:
In the binary of rational/non-rational, there were the binaries of considerate/inconsiderate, prudence/non-prudence, and rationality/ irrationality. The binary of collectivism/individualism included opportunist/altruist, responsibility/ non-responsibility, cooperation/ competition, common grief/indifference, and facilitator/ troublemaker. The binary of static/dynamism included social dynamism/ coercion, and incorrigibility/ reversibility. In the binary of universalism/ particularism, the following values were found: specialization/non-specialization, and achievement/ ascription. The binary of order/disorder included the categories of social order/social disorder, agreement/non-agreement, and taking turns/ignoring turns. In the binary of formation of social capital/destruction of social capital, the binary values of social trust/distrust, honesty/demagoguery, trusteeship/ barratry, dignity/ stinginess, forgiveness/ reproach, and humility/ arrogance were represented. The binary of balance/indulgence represents the binary values of patience/ impatience, tolerance/ intolerance, understanding/hostility, adaptability/ dominance, and observing the rights/indulgence. The binary of justice/ injustice included equity/inequity, and the value of women/ patriarchy.
Such binaries are, to a great extent, consistent with Parsons's pattern variables. The difference is that in order to distinguish the traditional societies from the non-traditional ones, Parsons believed that each of the mentioned societies has only one of the attributes in the oppositions, while the representation of oppositions in proverbs of the Ilami people is based on a kind of attitude dynamism and jelly thinking as well as reciprocal movement between the two ends of a continuum. In this sense, we face a society saturated with oppositions, which sometimes tends to the affirmative values and sometimes to the negative ones. It sometimes tends to the rational actions and sometimes to the emotional ones. It sometimes demands individualism and sometimes collectivism. It sometimes calls for dynamism and sometimes emphasized coercion; sometimes calls for order and sometimes for disorder. It sometimes emphasizes formation of the social capital and sometimes its destruction. It sometimes considers balance as its ideal and another time puts indulgence on its agenda.
References

•  Ghiyasi, N. & Mahmoodi, F. (2015). Deconstruction of binary interpretations in Hafez's poems in the painting of Sultan Muhammed Naghash. Literary Criticism, 32(4), 105-131
•  Talebiyan, Y., Sarfi, M., Sharifpour, E. & Kasi, F. (2009). Binary oppositions in Ahmadreza Ahmadi's poems. Persian Language and Literature Journal of Research (Gohar-e-Guya), 3(4), 21-34.
•  Zolfaghari, H. (2005). The stories of proverbs (in Farsi). Tehran: Maziyar
•  Zolfaghari, H. (2013). The dictionary of Persian proverbs (in Farsi). Tehran: Elm Publication

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giving advice	encouraging to be patient
good wish	being grateful
religious beliefs	being happy
showing exaggeration	solidarity and cooperation

Admonitory	hopeful
Praising	humorous
wishing good

•  Agar, M. (1994).  Language Shock.  Understanding the Culture of Conversation. New York: NY: William Morrow.
•  Bigdeli, I. (2020). The management of intrapersonal and interpersonal relationships based on "Ordering Model. Introducing the conceptual model of training. Mashhad: Ferdowsi University of Mashhad.
•  Hymes, D. (1967). Models of the interaction of language and social setting. Journal of Social Issues. 23(2). pp. 8-28.
•  Pishghadam, R. (2013). Introducing cultuling as a dynamic tool in culturology of language. Language and Translation Studies, 45, 47-62.
•  Pishghadam, R., Derakhshan, A., & Jannati Ataei, A. (in press). An investigation of the cultulings of “Patriarchy” and “Matriarchy” in the Iranian culture: A comparative case study of Iranian movies across two decades of 1360s and 1390s. Women in Culture and Art.
•  Pishghadam, R., Ebrahimi, S., & Derakhshan, A. (in press). Cultuling analysis: A new methodology for discovering cultural Memes. International Journal of Society, Culture & Language, 1-18.
•  Pishghadam, R., Ebrahimi, S, & Derakhshan, A. (in press). Introducing "Emoling" as a missing link in ethnography of communication: A supplement to SPEAKING Model of Hymes. Language Related Research.
•  Pishghadam, R., Ebrahimi, S., Naji Meidani, E., & Derakhshan, A. (in press). An introduction to “Cultuling” Analysis (CLA) in light of variational pragmatics: A step towards “Euculturing”. Research in Applied Linguistics.
•  Risager, K. (2011). The cultural dimensions of language teaching and learning. Language Teaching, 44(4). pp. 485-499.
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•  Zolfaghari, H. (2013).The major dictionary of Persian proverbs (in Farsi). Tehran. Alam.

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The analysis of literary texts using psychological theories, which are referred to as psychological critique, and sometimes based on Freud's teachings as psychoanalytic critique, is a practical-pragmatic approach in dealing with literary text. It is an interdisciplinary approach that connects two areas of humanities and opens new windows on text comprehension. The issue of personality, and its multiple types, is the main area of ​​applying psychology in the reality of the outside world. Awareness of this category leads to improved social relationships and constructive interactions. Personality types appear and play a role not only in external objectivity and in obvious social relations, but also in literary texts. Beyond that, the symbolic animals used in popular literature and proverbs, in a deep and profound function, can represent the personality types. Alfred Adler, a pioneer of social psychology and the theorist of individual psychology, has introduced one of the most influential theories in this field by presenting four personality types. The current paper, based on this theoretical framework and with a descriptive-analytical method, examines the literary proverbs and folk culture, and shows the validity of this theory in a range of literary statements and folk beliefs. This study, taking the theory from the field of one or more coherent works to the historical-applied literary proverbs and folk culture, shows how the proverbs, based on their cultural schemata, and due to their concise and influential nature, reflect symbolic animals in the form of psychological personality types.
Research Background
Skimming the literature, it was realized that so far no independent study has been conducted to analyzed the animal symbols used in the proverbs from the view of Adler's four typologies; the existing animal studies sometimes follow different approaches, some of which are cited below.
Talebi and Qatreh (2019) studied animals from the perspective of conceptual metaphors and found that speakers have used their metaphorical interpretations of animal behaviors to describe the various characteristics of individuals. Fouladi and Ebrahimi (2011) conducted a study from the perspective of environmental critique, and statistically have dealt with animals. Selajgeh (2011) employed a semiotic point of view dealing with some animal symbols in the poems of Saeb Tabrizi and Bidel Dehlavi. They sketched out the literary role of animal signs. Adler's theory of personality has been the basis of the work of Sancholi and Kichi (2014) in "Demneh personality analysis based on Alfred Adler's theory of personal psychology". In the current study, however, a different component is focused: the existence of inferiority complex in Demneh's personality.
Aims, questions, and assumptions
The scientific study of personality types and their characteristics is the main focus of applied psychology (Schultz & Schultz, 2012, p. 5). The result of such a study is to understand the individual better, and thus improve the level of social relations. Categorizing four personality types, Alfred Adler has played a prominent and crucial role in introducing various human personalities. His views could be practical for the early recognition of the individual, and as a result, to adopt the best practices in dealing with others. This perspective will, of course, be more useful if it is obtained by examining folk literature, especially proverbs. On the one hand, folklore literature, due to its reliance on “cultural schemata”, is a representation of the interests, traditions, and culture of a nation (Stone, 2004, p. x). Furthermore, proverbs, having concise and artistic forms, represent a range of experiences and meanings (Manser, 2007, p. ix). Because of their rhetoric, these literary texts reveal not only direct meanings, but also implicit, textual, and invisible meanings (Yule, 2006, p. 112), and can offer a large amount of human knowledge in a limited period of time. The aim of this study is to identify some of the personality types through studying short artistic expressions and the structure of proverbs and folk literature.
Discussion

If in sociological studies, the study of social class, definitions, characteristics, and how they are formed is the most fundamental issue (Bendix & Lipse, 1967, p. 8), then in the field of psychological sciences, the issue of personality and various personality types is the main focus. Unlike his fellow professor, Freud, investigating individualistic psychology, Adler derived his personality discussions not from the myths and classical literary texts, but from the society ahead and the individual. Explaining his theory, Adler first described the general problems of the man. He categorized these problems into three categories: problems that focus on how we treat others, problems related to jobs and professions, and problems of love and affection. Analyzing these problems, Adler introduced four personality types: a) dominant type, b) getting type, c) avoiding type, and d) socially useful type (Ansbacher & Ansbacher, 1956, pp. 8-9). In line with the subject of this article, the four-mentioned types are examined through analyzing the proverbs, rulings, and popular culture.

Conclusion

Interdisciplinary research has a better and more practical outcome due to its two- or multi-faceted approach to concepts. This is because such a research not only opens up the scope and effectiveness of multiple-perspective analysis simultaneously, but also reveals newer horizons of knowledge. The current paper took an interdisciplinary approach, borrowing a psychological-literary perspective, to study and analyze the animal symbols used in the proverbs and popular culture, based on Adler's theory of personality types.

The present study shows that folk literature and literary proverbs, borrowing the cultural ideas and including historical-class and long-standing experiences, is a very practical platform for literary studies through a psychological critique approach. Proverbs are considered cognitive concepts and reflect the objective and social realities. Adler's theory of personality and his four personality types are among the most influential theories in the field of psychological studies. This theory will give us a better understanding of the man and the improvement of the level of social relations. Analyzing the data clearly reveals that some of the animal symbols used in the proverbs and folk literature are applicable to Adler's personality types, indicative of various human behaviors. According to the findings, the two chosen animals, wolf and sheep, which are used in a range of proverbs in an obvious confrontation, can be categorized into two types: Dominant and Getting types. These two personality types are studied within sociological studies under the title of social classes. The avoidant personality type appears in the following animal symbol: The owl appears and the Hoopoe reflects the socially useful personality type. The result of the study, on the one hand, confirms the research hypotheses and the validity of this psychological theory, and on the other hand, shows the necessity of research in the field of folk literature, particularly the proverbs.

References
Ansbacher, H. L., & Ansbacher, R. R. (1956). The individual psychology of Alfred Adler. Basic Books, Inc.
Bendix, R., & Lipset, M. (1967). Class, status, and power. R.K.P.
Manser, M. H. (2007). The facts on file: dictionary of proverbs. Facts on File, Inc.
Schultz, D. P., & Schultz, S. A. (2012). Theories of personality (10^th ed.). Wadsworth Publishing.
Stone, J. R. (2005). The Routledge dictionary of Latin quotations: the illiterati's guide to Latin maxims, mottoes, proverbs and sayings. Routledge.
Yule, G. (2006). The study of language (3^rd ed.). Cambridge University Press.

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Since proverbs are deeply rooted in people's culture and thought, the study of the image schema of Arabic proverbs will lead to a deeper understanding of Arabic life and culture. Investigating the image schemas of the Arabic proverbs based on cognitive semantics introduces us to the thought, culture, and morals of the Arab. According to the cognitive view that "the human beings develop what have been experienced into the domain of abstract concepts", The present study seeks to investigate the variety of existing schemas in the thousand proverbs of the book of Faraid al-Adab based on the image schema model of Evans & Green in the framework of cognitive linguistics. This article also examines the effectiveness and frequency of image schema as well as the reasons for the multiplicity of them.
It also tries to provide answers to two other questions which image schemas are more abundant in the collection of Faraid al-Adab, and what is the significance of analyzing Arabic proverbs in the framework of cognitive semantics. The present study is based on this descriptive-analytic approach. So one thousand proverbs of Faraid al-Adab are randomly selected and the various schemas in it are extracted and analyzed in order to examine how these visual perceptions are transferred to the field of abstract concepts. The analysis is based on the hypothesis that the container schema and quantities schema have a high frequency in Arabic proverbs.
It also gives a more accurate understanding of the objective and metaphorical meanings of the Arabic proverbs are achieved in the empirical and abstract application of the context of cognitive semantics and conceptual schemas. This is because the human mind is basically empirical and language cannot be studied independently from human imagination.
The results of the research showed that the types of image schemas provided by Evans and Green are observable in Faraid al-Adab, and the balance schemas have the highest frequency and non-material schemas have the lowest frequency in the proverbs that we studied. According to their role and their presence in the life of the Arabs, animals and other elements of nature, appear with a high stance in the proverbs. Also, human activities and their organs have a significant role in establishing the source domains of the proverbs. More often, Arabic speakers convey concrete entities to abstract matters. However, they occasionally have the opposite tendency. Compared to the Persian proverbs, the Arabic proverbs tend to show more of the plurality of image schema. This is due to the fact that the simple life and experiences of the Bedouin lifestyle has its effect in this matter.Image Schemas are usually taken from different aspects of experience, but this feature is less distinctive in the Arabic proverbs. The life and experiences of the Bedouin people has had its influence in this regard. As a result, in comparison with Persian proverbs, there are fewer cases of both cluster schemas and network schemas in Arabic proverbs.
 
 

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Sentence:  ﴿وَ لمَّا سُقِطَ فیِ أَیْدِیهِم﴾has been considered by Quranic commentators and Arab writers. There is a wide difference in the literary analysis of this sentence and its meaning. Most scholars have considered this interpretation as an allusion or metaphor of regret. And they have tried to make a connection between the apparent meaning of the words of this sentence and the meaning of regret. The result of this effort is fourteen different words in the literary-rhetorical analysis of this sentence. And some commentators think that sentence a means to face something sudden, distasteful and scary, and regret may follow such an encounter. The accuracy of verse 149 of Surah A'raf, the study of the sayings of the commentators, and the search for earlier and contemporary Arabic texts reinforce this view. The translators of the Holy Quran used different ways to translate this sentence. Most translators, following the commentators, have considered this sentence to mean regret. Some translators have translated it word for word: It fell into their hands / It was thrown into their hands. Some translators have translated this sentence: They found that they had believed in the wrong. The best option for translating this interpretation into English seems to be: "When the matter was dropped in their hands" (Translation of the Qur'an By T. B. Irving).

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Beck, W. (2005). Proverb speaks louder than words: folk wisdom in art, culture, folklore, history, literature and mass media. Peter Lang Publications.

Beck, W. (2005). Proverb speaks louder than words: folk wisdom in art, culture, folklore, history, literature and mass media. Peter Lang Publications.

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Molded constructions are parts of linguistic stereotypes that have a particular structure known among linguists on the one hand, and enrich the intended meaning on the other hand. Therefore, the brevity and understanding of meaning is one of the prominent features of these constructions. There are different types of molded constructions, one of which is a proverb. Mersad al-Ebad written by Najm al-Din, as one of the mystical sources in the Persian language, has also used these molded constructions. Proverbial constructions have different functions in the literary works, including brevity, reasoning, explanation, illustration, and emphasis on meaning. The purpose of this article, which has been done through qualitative (analytical-descriptive) method, is to investigate the function of Arabic-shaped molded structures in Mersad al-Ebad. The results of this study showed that the persuasion of the audience, reasoning, justification, and release from blame and reprimand, beautification of words, brevity, strengthening of meaning, and enlightenment are the functions of Arabic proverbs in this book. Furthermore, the emphasis on the concepts and reasoning has been more functional.