نشریه مطالعات زبان و ادبیات غنایی
پیاپی 3 (تابستان 1391)

Molana Jala-al-din Balkhi، the great Iranian poet and mystic illustrates a vivid model of the original behavior and manner of humans in dealing with irrational and rational beliefs in his works، especially Masnavi in the centuries before the rise of psychology. As a Muslim anthropologist، his opinions and views have lifted the veil surrounding the human behavior and reactions in life when encountering problems and dilemmas before humanistic psychologists from west. Compared with two stories of Masnavi، two beliefs among the twelve beliefs of Albert Ellis are investigated in this paper. It was revealed that they have many commonalities regarding irrational expectations to be approved by others. They both know inadequate self-knowledge as the reason leading to this human character.

Masnavi-ye Manavi is one of the masterpieces of Persian literature composed by Molana Jalal - e - Din Balkhi. One of the factors which has increased the beauty and attractiveness of the poems is using the element of color. Using colors among the lines of Masnavi has certain reasons and special purposes. Molana has used colors 2275 times in Masnavi directly or indirectly. The colors include black، white، green، red، yellow and their derivatives. The mostly used color in Molavi’s poems is yellow and the least used one is white. In addition to describing the nature of colors، Molavi’s purpose is interpreting different moods of humans and natural environment in different circumstances. He has applied simile، metaphor، irony and codes.

This article addresses the relationship between wisdom and faith in Masnavi. The aim of this study is to investigate the nature of wisdom and faith from Molavi’s vantage point and unveil their relationship. Besides، it aims to investigate whether the relationship is of verbal، pgilosophical or mystrical nature and to study the role of the two in teaching mystical unity. It is worth mentioning that the status of wisdom in Molavi''s speech، intellect and spirit have priority over faith; he believs in intellectual faith and faith-oriented intellectualism. Exploring wisdom and faith and their relationship from a mystical perspective، this study underscores that this issue has been ignored in the related literature.

Separation is one of the most descriptive and meaningful words that has not been defined comprehensivly. In other words، from its genesis‚ each sage and poet has described and defined separation differently and according to his understanding and inclination. Separation in Sa´di sonnets is mostly due to the beloved''s inattention and breakup. In sa´di''s poems، describing separation and consequent emotions doesn''t usually derive from grief and melancholy; it is relatively mild and complaint from the beloved or about misfortune is not srver. In compression، separation in Rahi''s sonnets is only the result of grief and melancholy. Rahi''s depression، compares to Sa''di''s depression is much more and Sa''di considers it more optimistically. In Rahi''s poems، detachment is usually due to unfaithfulness or the beloved''s departure and it is the beloved who travels and separates from the lover; however، it is Sa''di who goes and sauses separation at times because of helplessness or his fate. In this study، how separation is reflected in Sa''di''s and Rahi Moayeri''s sonnets and some aspects of separation and its manifestations are discussed as well.

Masnavi has adopted a variety of approaches to express ideas some of which will be initially reviewed here. One of the main methods used is «Association» in which the author introduces new subjects in a succession of thoughts. Many books on Masnavi have discussed the advantages of this approach. However، I would like to make an effort to demonstrate how this method occasionally compromises the logical coherence of Molavi''s language and sidetracks him from the actual content of his discution to the point that in some cases، it has even led to a sort of confusion.

Shaykh Abu Nasr Rouabahan Baghli Shirazi is one of the greatest figures of Sufism in the sixth century A. H. His book «Kashf al-Asrar» is a reportand description of dreams and revelations wich have occurred on Sheikh Roozbahan during forty years of his conduct. One of the main figures of Rozbahan''s revelation is Muhammad، the Prophet. In this paper، we have addressed the classification of presence and effect of Prophet Muhammad on Rozbahan''s revelation in Kashf al-Asrar and briefly explain them. In this revelation، the Prophet''s face is very luminous، which before anything narrates the Rozbahan''s «affection» and «love» toward Prophet''s character. Prophet in the book is God''s friend، the bride of divine court and intoxicated with divinity. The Holy Prophet is the special and superior character who possesses «intercessory and mediation rolein thegrace». On the other hand، Kashf al-Asrar، is a letter in eulogy and praise of Prophet Muhammad and emphasis on the prophet''s central role in Islamic mysticism and Sufism.

The humans own a variety of ideas and thoughts based on the environment they live in and the culture they belong to. The human being’s attitude towards “woman” is different in various societies; this insight is at times based on common sense and fairness and sometimes is untrue and aggressive. Khaghani، as an intellectual poet and scholar، just like his contemporary poet، the great Sana’i، has a negative attitude towards woman and sometimes he ridicules this subtle element of life. In every part of his complete (poetical) work (Divan)، he considers “woman” as a creature who has nothing for her owner but shame، suffering، misery and evil. However، the artist of Shervan، has talked about outstanding religious or historical women and has admired them in some of his verses (poems)، All in all، it is acknowledged that according to social or cultural reasons which dominated Khaghani’s era، and maybe due to psychological reasons، the image of the negative attitude has cast shadow on his verses (poems). In this research، we have analyzed the written comments of which Khaghani has brought in his complete Divan.

Confident and comfort of the heart has a leading role in the development of spiritual states as many verses of the Quran are dedicated to this subject. Sometimes these verses refers to factors underlying confidence. The mighty God invites the believers to remember God resulting in confidence and comfort of the heart. Based on some verses، confidence created by perfect faith and purity of invocation after meditation and endeavor is similar to comfort of the heart and is one of the highest ranks in mysticism. Understanding the significance of the doctrine، mystics and great figures have always drawn the attention of wayfarers to this spiritual status in their quotes، verses and poems.