RESEARCHES IN MYSTICAL LITERATURE GAWHAR-I GUYA)
Year:2009 | Volume:3 | Issue:2 (SEQUENTIAL 10)|Papers Count:7

In Russian formalists’ point of view, every poet and writer utilizes some grammatical deviations and extra regulations in creating his work and hence creates foregrounding by means of defamiliarization. One of these extra regularities is deviation from grammatical rules of the language, which is the distinguishing point between the language of poetry and language of prose. In this style, the poet sends the account massage to the background and puts the message itself in the center of attention of the reader. Since the very nature of the poetry is based on grammatical deviation, examples of this deviation can be found in poetry of every poet. But the way this grammatical deviation is utilized varies according to the talent and ingenuity of the poet. M. Sereshk is one of the Nimaiyan poets who have been under the influence of Russian formalists and analysis of his poetry from a formalist point of view will familiarize us with his poetry language. This research intends to investigate the following hypotheses: From among the eight deviations, grammatical deviation can be considered as one of the three important ones in Sereshk’s poetry.

Mysticism is a special lifestyle in which the relationship between the Lord and the servant or the creator and the creature is made possible by walking in certain mystical and spiritual paths. In the Islamic culture, mysticism, as mental and cordial acquisition, is a means of attaining the truth through revelations and self-purification. There is enough historical evidence that mysticism which is based on religious attitudes has been practiced by both sexes, it is, hence, unreasonable to ignore the role of ladies in that regard.In patriarchal societies, females with quite limited presence in social, economic, religious, and political arenas had a marginal role to play and many difficulties to enter the circle of mystics. They finally, however, managed to find their way in and even to surpass males.The present article aims at female mystics in the history and how they got to enter mystics. It is concluded that a number of factors are there to account for this. The most important one is family relationships. In the early era of mysticism, females attended monasteries as eager auditors. They served mystics and supported monasteries by raising charity to meet their expenses. In some sects, they would just attend sermons and make quotation. Little by little, however, they took steps in mystical development and began to train pupils, give sermons, manage monasteries, hold sufi-dance (Sama) ceremonies, set up solidarity organizations for the sake of cooperation, and the like. Some of those females even get to be divine patrons. The difference between attitudes held by lady-mystics seem to be due to the difference between the ways and manners they adapt to practice mysticism.

Introduced in this inquiry and review is a balladry which exists both in Divan of Hassan Ghaznavi and Attar. In addition, the existing differences between the two also revealed balladry, and some lines in this ode were corrected according to Divan of Hassan Ghaznavi. It is very important to note that the opening sixteen lines of this ode, except for the 7th and 8th lines, have been attributed to Attar in Lobabol Alalb which in itself causes the attribution to seem to be much more righteous. However, it must also be noted that some lines recorded in this ode mentioned in Lobabol Alalb are the same as those mentioned in Hassan’s Divan.

One of the constant subjects of debate in language has been the changes in different types of it. The changes have sometimes occurred in its structure or grammar and sometimes in its linguistic categories, phonemes, or meanings, which all take place in the aforementioned sections with the passage of time. Semantic changes are the most significant ones -a triple discussion of grammar and a neglected area in linguistic discussions. However, vocabulary books and dictionaries have just focused on the multiple meanings of words without alluding to such changes. Actually, if a research is carried out in this regard, it will turn to be a special reference book or a dictionary in some volumes. The present study is an attempt to examine the element of dependence of distinctive term “Nafar” in terms of semantic and categorical changes and to reveal its various constituents and current uses.    

One of the famous translations of Sa’di’s Golestan into Arabic is Rawzat al-ward, written by Syrian scientist and literature, Mohammad al-Foraty. In this work, the translator masterly tries to choose suitable words and translate nice and fine points of Golestan into Arabic. However, Foraty sometimes, makes some mistakes in understanding the phrases.In this paper, we will survey and criticize some of the arguable verses and phrases of Golestan in its Arabic translation with regard to different explanation and opinions.

The word "Nazar" (gaze, glance, perception, speculation) has a high frequency in Hafez's poetry, but in each application of it, different semantic spectrums are underlined. Because, Hafez has made use of all the semantic capacities that the word has in Persian and Arabic languages. Hafez makes the expression of "Elme Nazar" (the glance science) by means of this semantic capacity. In addition, he thinks of everyone as having a share in the exchanging glances, but his own exchanging glances is a different. His exchanging glance is mainly the very exchanging glance in the domain of poetry and poetical imagination.

The present article is an effort to complete and edit some ambiguous parts of Naser Khosrou’s Divan. Such pious and incomplete verses of Naser Khosrou’s Divan are recorded in the published Divan of Mojtaba Minovi and Dr.Mahdi Mohaghegh. The correction and completion is based on a newly found copy of this Divan. It should be added that one of the copies used by editors for correcting Naser Khosrou’s Divan is the published copy in the years 712 till 714 (H.G) kept in the India office (India Divan ) in London. Because some pages of this Divan are incomplete; that is, some verse are blurry and unreadable, a copy was written in the years 1041 until 1039 (H.G) by Sadroddin Mohammad M’emar Esfahani which was based on the previous copy. This Divan wasn’t used by editors of Naser Khosrou’s Divan. Therefore, the verses that were unreadable in the previous copy are now very clear in the present copy.