نشریه تحقیقات تمثیلی در زبان و ادب فارسی
پیاپی 53 (پاییز 1401)

Allegory is one of the most important elements of imagination in which it is often used in the Indian style. Early poets of Persian poetry also benefited from it. Further, it is necessary to study the works of each poet from this viewpoint by taking into consideration of allegory and its various functions in a Literally work. In this regard, some previous literary works are considered in terms of allegory, however, Amir Khosrow`s works has not taken any consideration. This research investigates to answer this research question: What is the function of allegory in in Amir Khosrow Dehlavi 's Masnavi: Nuh Sipihr? The aim of this research is to illustrate Amir Khosrow Dehlavi 's Masnavi: Nuh Sipihr as a creative and unknown work from the lens of allegory. Therefore, the brilliant work of Amir Khosrow which is a treasure trove of allegories taken from the Islamic culture, Iranian, and Indian culture. This work is a collection of new compositions as well as an encyclopedia of musical terms, contents and compositions. Specifically, a printed and corrected version of book is not availabl. Therefore, it is necessary to study this work carefully in the lens of allegory function . This is an attempt, in fact, to bring to light Khosrow Dehlavi 's marvelous experiment in the thought which is as good a piece of cultural history of Medieval India, as it is of Persian literature. The approach and methodology of this research is library research and analytical-descriptive.

This article is an attempt to investigate allegories in Anis al Arefin "a book on soul, spirit, heart, wisdom and love compiled by Ghasem Anvar in the manner of questions and answers" in a mystical style. So it aims to analyze formal and content structure of the allegories in this book based on text analysis methods. The results indicate that out of 108 instances of allegories that were extracted and analyzed in this work, %70 was found in simple grammatical sentences and %30 was found in compound sentences. Regarding the style of the work, %80 was found in serious style, %19 in sarcastic style and %1 in vulgar style. Regarding the use of these allegories, %80 was common and %20 was less common. Regarding the motif, %65 was sufic and % 35 was religious, ethical, didactic and social. Regarding eloquence, %50 was simile and metaphor and %50 in the domain of verbal and spiritual rhetoric. So based on the above- mentioned analysis, Ghasem Anvar had a %50 tendency toward allegory.

One of the most famous and authoritative sources of Islamic knowledge is the valuable collection of Nahj al-Balaghah, which contains gem-like and profound thoughts of Molay-e-Mottaqiyan Imam Ali (PBUH) on various topics. In Tazkerat al-Awliya by Attar, there are biographies of 97 mystics, discussing their opinions on various issues. In the present study, after a case study of several mystical issues in Nahj al-Balaghah and Tazkerat al-Awliya, and their comparison with Qur'an, hadith and the views of Islamic thinkers, the most important theoretical and practical harms of mystics were found to be depression, seclusion, avoidance of work and effort, targeting asceticism instead of using it as a tool, extremism of mystics, denial of reason and liberty by some of the mystics, apostasy in words of some ascetics, encouraging celibacy, and etc, that were been avoided in Nahj al-Balaghah because of logical and social views of Imam Ali in his lectures, letters and special sentences.