JOURNAL OF THE FACULTY OF LITERATURE AND HUMANITIES (KHARAZMI UNIVERSITY)
Year:2006 | Volume:14 | Issue:52-53|Papers Count:12

In all languages, there are many texts with unknown authors. A lot of research has been carried out, following both the traditional and qualitative study of texts as well as the linguistic and quantitative trends, in order to attribute the text to certain authors. In this paper, one of the recent and frequently-used quantitative techniques of authorship attribution- called Qusum- is examined and applied to Mansookh as one of the well-known Persian Qasidehs attributed both to Jabali and Sanayi. The findings may probe the appropriateness of this statistical technique for attributing authorship.

This article introduces the imitations of Nezami's Haft Peikar (seven figures) as a long process in the history of Persian literature. To this end, first, the author clarifies the concepts of 'adaptation' and 'imitatation' and expands on their differences with 'plagiarism'. Then, the paper proceeds to briefing Haft Peikar and its fictional values. It introduces 21 versified stories that have adapted and imitated Haft Peikar's style and its story telling approach. It is argued that Nezami originally established a special tradition in Persian story versification that was later taken to India by Amir Khosrov and, developed through integration with Indian fictional motifs and elements.

In the Indian Sub-Continent, such great mystic figures as Sharafoddin have, in the course of history, contributed to the promotion of public - awareness and public's conversion to the holy religion of Islam. The combination of Islamic mysticism and Persian language in India provides the rationale for conducting more research and discussion regarding the values and significance of Persian literary works produced in that region, as well as the urgency for revival of the samevalues. The "Makatib- e - Sadi" or "Maktoubat" (One Hundred Writings) by Sharafoddin constitutes one such invaluable mystical works which is written eloquently and scholarly and dedicated to his followers. This issue points out the expansion of Islamic mysticism throughout that region, as supported by the existing works, and serves as an indication that the Persian language was spoken widely not only in large cities, but also in remote districts within the Indian Sub-Continent. Further, the preaching - sessions, literary and mystical circles as well as unofficial and official correspondences were all delivered in the eloquent Persian language. Although more research is required to address both literary and religious concerns of "Maktoubat (Makatib-e Sadi)", the present article exclusively provides ab abridged biography and literary works of Sharafoddin and analyzes the content of the "Maktoubat" through presenting revealing samples of his writings.

The Persian grammar has long suffered from the interference of the imposed grammatical rule of other languages, particularly those of the Arabic language being incompatible with Persian language structure. All through the years, writers have been imitating and applying such structural patterns in grammar books without considering their agreement or disagreement with the spirit of the Persian language. There have been a lot of marginal controversial issues as well. Now after 130 years since the publication of the first grammar book, there have emerged a lot of different viewpoints and great unresolved problems among the Persian grammarians. It is crystal clear that these varied opinions concerning the Persian grammar is not only a great barrier to teaching Persian to nonnative Persian speakers, but also it poses a source of disappointment even to native speakers of Persian learning their own language as beginners. This paper presents a short review of one such basic problem in Persian grammar books, namely "Derivation" and argues that what is explained under "Derivatives and Non-derivatives" is essentially improper imitation of Arabic grammatical rules having no application in the Persian language structure. In addition, the purpose of this survey is to demonstrate how this imitated pattern has given rise to different views and lengthy controversial useless issues among Iranian writers and researchers in Persian grammar.

Sūfīs deviated from the norms of language in many ways. Deviation from the norms in the Sufi language appears so commonly in such forms as satire, Grotesk and semantic deconstruction. This is, in turn, a proper means for Sūfīs to criticize the prominent hierarchy of social values of their age as invalid and set the people's mind free from the prevailing concepts of the society. That's why; the lingual inversions are entangled in social inversions in their manners. In this article, the deviations from the norms of language in the works of Sana'i, 'Attar and Rumi will be discussed.

The present article revisits the first poem of Hafiz's Diwan translated by three distinguished Turkish translators. Attempts are made to compare the three translators' skills in rendering a more faithful version of the poem and make some contributions to the principles of translation.

Personification is one of the most important figures of speech that are manifested in poetry in several forms. Personification usually accompanies figures of speech such as ambiguity, pun, simile etc. Personification as a kind of metaphor or simile has got two bases; 'person' and 'thing', i.e. inanimate object. Whenever we attribute a human attribute or activity to or project a spiritual state and human activity into inanimate objects, the result is personification. Personification is one of the most important dimensions of beauty in Hafiz's poetry. Hafiz personified in different ways and in numerous forms and, in fact, his skill in doing so was excellent. The most important devices in Hafiz's personification include simile, metaphor, and ambiguity that occur in the ground of metaphor.