مجله مطالعات و تحقیقات ادبی
سال یکم شماره 2 (پاییز و زمستان 1383)

One of the most prominent evident features of Mathnavi Movlavi is its unique of story telling and association. In this article attempts are made to explore the distinguishing feature of Mathnavi Movlavi`s narrative style against those of former man of letters. Meanwhile, the author, highlighting the similarities in the narrative style of Mathnavi and Qazalyyat-e Shams and particularly Attar works, proceeds to comparing the narrative styles of Mathnavi ad the Holy Qoran and comments on movlavi`s innovations.

This article attempts to discuss freedom, liberation and deliverance in language and literature. To this end the author uses two theories: Bloomfild`s “language application” theory and Karl Popper`s “Conjecture and Refutation” theory. It is  argue that language may considered as a substitution for stimulus and real responses and in  so doing it rescues man from the nature determination. Moreover drawing upon Popper`s the paper indicates how literature may exceed real world limitation and constructions and in so doing, paves the way for individual innovations. Literature in deed goes beyond the limits imposed by the two worlds – the real world and the language system and ends p with liberty.

In this article, first, the effect of poets on each other has been discussed. The author emphasizes formal and semantic resemblance in poet’s works as a means to determine whether resemblance and counter resemblance is a case of borrowing or not. Both these cases apply to Sheikh Farid-o-din Attar, the author of Mantegho-tair and Tazkerat-ol-olia and Sheikh Mohammad Shabestari, the author of Golshane Raz. On the one hand, Shabestari feels honor in studying some eloquent literary men such as Attar and, on the other hand, considers borrowing meanings as eavesdropping on angel and conceptual and semantic resemblance as Tavarod (a kind of plagiarism). Admiring Attar, Shabestari considers his own works as a small part of Attar’s Tableh ( Box). In this Study, all the similar matters used by the author of Golestan-e-Raz and Sheikh Mohammad Lahiji are gathered. Moreover, some Gnostic terms such as the unity of existence, manifestation, love, hate, and death are examined for the purpose of clarifying the two poets’ verses.   

In this article, first, the author introduces Abolhassan Kharghani – the great Iranian Sufi- in brief. Then, the remains of old language in Ghumis region (a part of the newly-established province of Semnan) will be sought. The old language of Ghumis has lived on in the words of Kharghani through a thousand years. This language manifests the differences between modern terms, verb structures and prefixes of Dari and those of Ghumis language dating a thousand years ago. Up to now, no study -neither Iranian nor Orientalist or European one- has been carried out on Ghumis language. Thus, this work can break the ground for such studies. The newly-discovered, yet old, sources of Maghamat– e Kharghani and Maghamat-e bayazid upon which this study builds have not been accessed by researchers.

A highly popular poem of Hafez opening with ‘zolf Ashofte o khoui karde va’, starts with such an unexpected turn-up of ‘the beloved‘ that many researchers have considered it as traces of an implied metaphorical love in the poet′s works. In this article, having examined the early literature on this type of emergence of ‘the beloved‘ and communication with the beloved, the researcher has indicated how poets′ recounting of this experience varies according to their worlds of thinking as well as their competence and mastery in language and arts. The range of variations in poets′ reflections and interpretations is as wide and sharp as their conceptualization of ‘love’ itself. Also, in this analytic study, the readership is exposed to the essence of thoughts of Sanaee, Attar, Moulavi, and Hafez and awarded the opportunity of a friendly visit to these poets. Meanwhile, this study may be considened as a search for the geneology of Hafez ′s above – mentioned lyric poem.