Journal of Poetry Studies (boostan Adab)

A Comparative Study of “Death” in the Poetry of Rumi and Henry Vaughan Based on Mulla Sadra's Theory of Substantial Motion

Narges Bagheri; Mohammadnabi Tavallaei

Volume 16, Issue 4 , March 2025, , Pages 27-40

https://doi.org/10.22099/jba.2024.48728.4464

Abstract

The issue of death has been one of the main issues of concern to most of the world’s poets and philosophers. Well-known poets such as Rumi in Persian literature and Henry Vaughan ... Read More

The gesture and transcendence of the subject in a lyric by Rumi

Ebrahim Kanani; Omid Vahdanifar; Akram Safikhani

Volume 14, Issue 3 , November 2022, , Pages 267-296

https://doi.org/10.22099/jba.2022.40960.4060

Abstract

Ebrahim KananiThe Assistant Professor of Persian Language and Literature. Department Faculty of Humanities, Kosar University of Bojnord, Bojnord, Iranebrahimkanani@kub.ac.irOmid ... Read More Ebrahim KananiThe Assistant Professor of Persian Language and Literature. Department Faculty of Humanities, Kosar University of Bojnord, Bojnord, Iranebrahimkanani@kub.ac.irOmid Vahdanifar Assistant Professor of Persian Language and Literature, Department Faculty of Humanities, University of Bojnord, Bojnord, Iran.Akram SafikhaniMA Candidate of narrative literature Kosar University of Bojnord. Bojnord. Iran. Introduction In the present article, we used gesture in one of Rumi's narrative sonnets. In this discourse, Rumi portrays a subject who, by practicing and practicing in a gesture, becomes what he expected of that gesture. Rumi's subjects are formed through interaction with the gesture in the form of body and transcendence, and in a process based on the system of adaptation, they achieve a kind of co-presence with the gesture. But the main question is what is the mechanism of such a situation and based on which strategies and discourse functions it is realized. The main question of the research is under what conditions the gesture is produced and how it transforms the subject from a physical state to a transcendental state. Our hypothesis is that sensory-perceptual and sensory-intuitive pressure produce a gesture when it exceeds its limit. The subject transforms into a transcendent subject by repeating and internalizing his constructed gesture (transcendental gesture) Thus, the gesture with two-dimensional capability, on the one hand, frees the subject from other gestures, masks and images, and on the other hand, through the gesture itself, the subject is elevated from the physical-gestural space to the transcendent space and reaches an absolute presence. MethodologyIn the present study, how the subject encounters the gesture and its effect on Rumi's poetry system can be explained. The aim is to show by the method of content analysis that the subject transcends with the help of gesture and again represents the experience through that gesture. Subject related research in works: In the Shadow of the Sun: Persian poetry and deconstruction in Rumi's poetry (Pournamdarian, 2009), "From Lacan to Rumi Lacan's view of the subject's mental development in Rumi's views" (Shiri Et al., 2012), "Existential-oriented sign-semantics: from interaction to transcendence based on the discourse of Rumi and the Chinese" (Shairi and Kanani, 2015) and "The other and its role in Rumi's discourse" (Kanani, 2019), in a way They have dealt with the confrontation of commands and subjects and others. Gesture research has also been conducted in non-literary Persian texts. Therefore, the interaction of the two categories of subject and gesture with each other and their role in how to form semantic occasions in Rumi's poetry has not been studied. Therefore, the present study has examined the effect of gesture on the subject in a lyric by Rumi from a new perspective. Results and DiscussionIn the course of Rumi's thought, it is obvious that we have descended into the material world; A world in which we have a language with form and gesture. Rumi believes that we have been thrown into this world from an eternal, meaningful and pre-linguistic world. We had a substance in that world and we were in unity and by stepping into the material world, we became multiplied and caught in the chains of language and gestures. In this world, we resort to language and body language and gestures to understand each other, but a surplus of that original meaning remains that cannot be represented in this way. For this reason, the subject in Rumi's sonnet has a desire for transcendence and the world. The subject begins a journey to achieve this goal. This journey begins with myself and me, then reaches the stage of unconsciousness, and finally leads to absolute presence. Therefore, in order to achieve transcendence, one must abandon the physical, verbal and gestures path and walk in an intuitive path, without gestures and stillness. But in this path, he must use the factors of this world, and in the first step, he must accept the gestures and achieve what he wants. But this way is possible only through gesture. In this way, the gesture enters to begin this transcendental journey and then to remove its other gestures. The subject is able to establish his identity in the symbolic world by giving in to the gesture that can create his identity. These gestures are sometimes psycho-intuitive and sometimes physical. n the body of the sonnet in question by Rumi (2013: 1 / sonnet 2219), when the subject intends to become a transcendental subject, this desire for transcendence enters the psyche of the subject as a force. As a result of this force, some of the subjects who still belong to this world insist on stagnation in the same state, and the opposite pole, which tends to transcend, tends towards dynamism. One part "existing subject" and the other part is "the gestural subject". The gestural subject in the role of mediator accompanies the existing subject in the path of transcendence in order to unite with the transcendental subject. As a result, and as soon as the two coincide, the gestural subject disappears, as there is no distance between the two subjects, and they are transformed into a transcendental subject. ConclusionIn this article, based on the function of gesture, we examined the subject situations of Rumi's sonnets. In this study, it was shown that the value object is an intuitive subject. This inner intuition with sensory-perceptual and sensory-intuitive pressures led to the production of a transcendental subject gesture. Thus, in order to achieve the pre-linguistic world, which is transcendence, the subject first repeats the gesture of silence and extends this gesture throughout his body and mind. In this journey, the existential subject of an ethical system is at the service of its other branch, the gestural subject, in order to be free from gestures, but this liberation is possible only with the gesture itself. Thus, the origin of the whole process of presence is the initial gesture that the subject intended and then repeated, and step by step we witnessed the emergence and spread of the gesture throughout the body of the subject. This breadth shows the union of body and soul of the subject; So that there is no longer a disconnect between the subject and his constructed gesture, and this fusion leads to the transcendence of the subject. Keywords: gesture, transcendental subject, narrative lyric, discourse, Rumi ReferencesAgamben, Giorgio (2016a). Purposeful tools: policy notes. Translated by Omid Mehregan and Saleh Najafi. Tehran: Cheshmeh.-------- (2016b). Childhood and history about the destruction of experience. Translated by Pouya Imani. Tehran: Markaz.-------- (2019a). Breach of sanctity. Translated by Saleh Najafi and Morad Farhadpour. Tehran: Markaz.-------- (2019b). Language and death about the place of negativity. Translated by Pouya Imani. Tehran: Markaz.Babak Moin, Morteza (2017). Lost Dimensions Meaning in Classical Narrative Semiotics. Tehran: Elmi va Farhangi.Bertens, Johannes. (2015). Fundamentals of Literary Theory. Translated by Mohammad Reza Abolghasemi. Tehran: Mahi.Chekhov, Mikhail (2019). Acting. Volume one. translated by Kiasa Nazeran. Tehran: Qatreh.-------- (2019). Acting. Volume 2. translated by Kiasa Nazeran. Tehran: Qatreh.Commandochi, Carlo (2019). “Mimesis and Subjugation in Lantimus Cinema”. Translated by Saleh Najafi. Cinema and Literature. Vol. 16, No. 77, pp. 16-23.Kalvianov, Radostin (2019). Hegel, Kojo, Lacan Dialectical transformations with five unpublished letters from Lacan to Kojo. Translated by Ehsan Karimi. Tehran: Elmi va Farhangi.Kanani, Ebrahim (2014). Analysis of the Discourse Function of Light, Sound and Color in Rumi's Masnavi: A semiotic Approach. Doctoral dissertation in Persian language and literature. Semnan University.-------- (2017) the Analysis of Light Language –Tension Function and Its Semantic Aspects in Statement System of Sepehri’s the “East of Grief” and the “Green Dimension”. Language Related Research (); Vol. 8. No 2. Pp :25-52.-------- (2019) “The Other and its Role in Rumi’s Discourse”. Scientific Journal of Language Research. Vol. 11, No. 32. Pp. 253- 279.Khalili, Keyvan (2014). A study of gestural features in Ferdowsi Shahnameh and how it is reflected in a coffee house narrator. Master Thesis. Tarbiat Modares UniversityLuberton, David (2018). Sociology of the body. Translated by Nasser Fekouhi. Tehran: Sales.Lukacs, George (2018). John and face. Translated by Reza Rezaei. Tehran: Mahi.Makarik, Irnarima (2019). Encyclopedia of Contemporary Literary Theories. Translated by Mehran Mohajer & Mohammad Nabavi. Tehran: Agah Publishing.McNeill, (2005). Gesture and Thought. University of Chicago Press.Merleau-Ponty, Morris (2015). World Perception. Translated by Farzad Jabralansar. Tehran: Qoqnoos.Moin, Mohammad (2008). Persian culture. Tehran: Farhangnama.Monshi, Ardalan (2010). Guide the actor based on psychological gesture. Master Thesis, Islamic Azad University, Central Tehran Branch.Pournamdarian, Taqi (2009). In the Shadow of the Sun: Persian poetry and deconstruction in Rumi's poetry. Tehran: Sokhan.Rahimi, Mahmoud Reza (2019). Body. Tehran: Afraz.Rahnamai, Dornasadat (2015). Investigating the assembly of everyday, archetypal and psychological gestures during role development according to Mikhail Chekhov's acting method. Master Thesis, University of Honar.Rumi (2011). Masnavi Ma'navi. Edited by Reynold Allen Nicholson, Tehran: Hermes.-------- (2013). Kolliyate Shams Tabrizi. Correction of Badi-ol-Zaman Forouzanfar, Tehran: Dostan Publications.Sartre, Jean Paul (2010). Existentialism and human originality. Translated by Mostafa Rahimi. Tehran: Niloufar.Shairi, Hamid Reza & Taraneh Wafaee, (2009). A way to fluid semiotics: with a case study of Phoenix Nima. Tehran: Elmi va FarhangiShairi, Hamid Reza & Kanani, Ebrahim (2015). Sémio-ontological Study: From Interaction to Transcendence Based on Mowlana’s Romans and Chinese Discourse. Language Related Research(). Vol. 6. No. 2. Tome 23. Pp. 173- 195.Shairi, Hamid Reza (2016). Semiotics of Literature: Theory and Method of Literary Discourse Analysis. Tehran: Tarbiat Modares.Shiri, Gahreman & Et. (2012). “From Lacan to Moulana: The Psychological Growth of the Subject”. Mystical literature. 3, No. 6. Pp. 81- 100.Vazquez, C. & J. M. Carrillo. (2015). Balzac and Human Gait Analysis, Neurologia. Vol. 30. No 4. Pp: 240- 246.

An analysis of Logos (Language) in Shams’ Masnavi and Ghazals with regard to Heidegger's ontological approach

farzad baloo; reza rezapour

Volume 13, Issue 3 , November 2021, , Pages 53-78

https://doi.org/10.22099/jba.2020.36712.3712

Abstract

IntroductionDespite it is said that the antiquity of Logos dates back to Ancient Greek Civilization, it seems that the term is much older than that of Ancient Greek Civilization, ... Read More IntroductionDespite it is said that the antiquity of Logos dates back to Ancient Greek Civilization, it seems that the term is much older than that of Ancient Greek Civilization, perhaps as old as the presence of human beings on Earth. According to western intellectuals, the discussion of Logos has seriously begun since the beginning of Greek civilization. The term "Logos" meaning logic or reason, and prior to the serious emergence of philosophy, it used to be utilized with other words such as “Mythos” meaning "belief" and "sensory perception". With the emergence of philosophy in Greece. the term "Logos" gradually began to differ from the word Mythos, and each of the two terms became a special school representative of thoughts and started to struggle with each other, in a way that, according to the scholars of philosophy, the whole history of philosophy can be considered as the conflict between Mythos and Logos in a way that, in the end, by drawing a distinction between that terms, the degree of rationality has been highlighted in Logos, thus, it dominated Mythos. In this way, as it turns out to be, the "word" in the Islamic tradition is also tied to the issue of creation, and in fact, is the cause the emergence of beings. The existence of such perception of the word “Logos” in the Islamic tradition embraces various areas such as philosophy, mysticism, theology, so forth. Similarly, Logos, as the concept of language, word, speech, etc. can be studied first in the Qur'an and then in the tradition of Iranian-Islamic mysticism.Methodology, background and Purpose of the studyNo single investigation has specifically been conducted regarding the topic of the current study. Nevertheless, the finding of studies that are indirectly related to the current study are pointed out here. These include the book "Mysticism and Thought" by Omid Hamedani, and some articles entitled "Language in the Language of Rumi" by Mohammad Taghavi, "The Theological Functions of Silence in the Works of Rumi" by Qasem Kakai and Ashkan Bahrani, "Ambiguity and Duality Language in Rumi's Masnavi" by Ali Badami and "The Nature of Language and Its Limitations in Rumi's Theory" by Ghodratollah Taheri. Among them is the book "Mysticism and Thought" by Omid Hamedani, articles entitled "Language in the language of Rumi" by Mohammad Taghavi, "The Theological Functions of Silence in Rumi's Works" by Qasem Kakai and Ashkan Bahrani, "Ambiguity and Duality of Language in Rumi's Masnavi" by Ali Badami and "The Nature of Language and Its Limitations in Rumi's Theory" by Ghodratollah Taheri. However, what distinguishes the present study from the other studies mentioned above is the analysis of different areas of language (logos) in Rumi's mystical system reflecting on Heidegger's ontological views. Still, among the research carried out, in most cases, the openness and the concealment feature of the language (logos) in Rumi's poems and works, particularly based on the text of his poems either without a theoretical approach, or with a combined theoretical approach, including the Philosophy of Language, Linguistics, etc. have been briefly noted. A descriptive-analytical method, along with library resources has been applied for the purpose of this research. In the present study, the researcher aims to have a new design, classification and analysis of Logos in Mathnawi and Ghazals by Shams from Heidegger's ontological perspective on the concept of Logos and its descriptions.Discussion of the studyIn the discussion of the book “Being and Time’ Heidegger finds it necessary to examine the concept of Logos and to etymologize the Greek word ’Logos’ in order to clarify the concept of phenomenology as the knowledge of phenomena. He refers to Greek language to find out about the origin of the word ‘Logos’ so that he can gain a deeper understanding of the word “Logos”. Heidegger's attempt to understand the term Logos by means of etymology can also be considered a historical study that is not unlike the philosophical function of the term "restoration". Heidegger's insistence on the historical study of the Logos is due to the fact that there is little evidence to guide the true meaning of the Logos, and it is clear that the Logos cannot be studied on the basis of contemporary components, and therefore, history must be referred to. He seeks out his answer though the analysis of Heraclitus’ works and scrutinizing his fiftieth part of the treatise. Eventually, he ascribed some features to Logos and makes its nature even clearer: Logos as "discourse"; Logos as Being-true or Being-false (either uncoveredness or concealment); and Logos as a reflector. All Heidegger mentioned about the Logos and its characteristics can also be seen in Rumi's poems, including Masnawi and lyric poems:Paradoxical aspect of uncoveredness or concealment of language (Logos) in Shams’ Masnavi and Ghazals (lyric poems)The dominance of covering aspect over openness in Shams’s Masnavi and GhazalsThe language (Logos) is like a covering dust in Shams’s Masnavi and Ghazals ShamsThe language (Logos) as cover upThe language (Logos) as an immature and imperfect phenomenon Conclusion When Heidegger speaks of Logos in “Being and Time” and conducts a phenomenological study of this phenomenon, in fact, he tries to explain a connection between Logos and reality. As defining phenomenology, Heidegger first describe Logos as uncoveredness, and during the etymology of the term, he referred to its connection with the Greek Aaletheia. But then, he finds it like an overlapping phenomenon and considers apophatic function of speech as the main reason for occurring the overlap, as the most basic and lowest level of language function. In accordance with the world of mysticism, Rumi also uses language or Logos in various places in his poems with regard to what he notes as reality, examines language or logos and pays attention to its strengths and weaknesses. Rumi expresses the openness and obscurity of the logos (language) in the representation of what he considers as “truth”, and eventually, like Heidegger, he states that the language (Logos), at its lowest level, is more leading in covering up than it is in revealing. In the end, through the obscurity aspect of Logos, Rumi indicates that Logos is an immature and imperfect phenomenon. Through his poems, he also acknowledges that language is an obstacle and a veil to perceive what in the world of conduct is called truth. sources and references Ahmadi, Babak (2003) Heidegger and the fundamental question. Tehran: Markaz Publishing.Badami, Ali (2007) "Ambiguity and Duality of Language in Rumi's Masnavi". Ayeneye of Miras, New Era, Fifth Year, Third Issue, 38, pp. 243-251.- Taghavi, Mohammad (2005) "Language in the language of Rumi". Faculty of Literature and Humanities, Ferdowsi University of Mashhad, No. 4.Jaberi, Talib (2018) Existence and language in Heidegger's thought. Tehran: gognus Publishing.Johnson, Patricia (1398) The Way of Martin Heidegger. Translated by Seyed Majid Kamali, Tehran: Mehrniousha Publishing.- Jalaluddin Mohammad, Maulana (1981) Masnavi. Volume 1- 2- 3- 4-6, review and correction and explanations and catalogs by Mohammad Estelami, Tehran: Zavvar Publishing.- Jalaluddin Mohammad, Molavi (2006) Generalities of Shams Tabrizi. Correction and description of Badi-ol-Zaman Forouzanfar, Tehran: Amir Kabir Publishing. ------------------ (1999) Fihi Ma Fihi With corrections and margins of Forouzanfar, Tehran: Amir Kabir Publishing.- Hosseini, Seyed Massoud (2018) Philosophy and Truth. Tehran: Shabkhiz Publishing.- Khorasani, Sharafuddin (1991) The first Greek philosophers. Tehran: Islamic engelab Amoozesh of Education Publishing..- Dinani, Gholam Hossein Ebrahimi (2010) Philosophy and field of speech. Tehran: Hermes Publishing.- kakaei, Qasim. Bahrani, Ashkan (2009) "The Theological Functions of Silence in the Works of Rumi". Two Quarterly of Islamic Philosophy and Theology. Office 1, pp. 129-150.- Kamali, Majid (2015) Logos and the truth of language in Heidegger. Tehran: p0rsesh Publishing.Naraghi, Arash (2015) Ayneh Jan, articles about the life and thoughts of Maulana Jalaluddin Balkhi. Tehran: negah Publishing.- Watts, Michael (1398) Introduction to Heidegger's philosophy. Translated by Mehrdad Parsa, Tehran: Shavand Publishing.-Volvi, Ali Mohammad (1989) "Logos, Mesopotamia, India, Iran, ece". Journal of Humanities, Al-Zahra University, No. 1, pp. 23-49.Weiss, Jean-Marie (2000) Heidegger Dictionary. Translated by Shervin Oliaei, Tehrangognos Publishing.Heidegger, Martin (2013) The Language of the House of Existence, translated by Jahanbakhsh Nasser, Tehran: Hermes.Heidegger, Martin (2018) Being and Time. Translated by Abdolkarim Rashidian, Tehran: Ney ..Hamedani, Omid (2018) Mysticism and Thought, from Rumi's Mystical Reflections to Mystical Elements through Heidegger's Thought. Tehran: Negahe Moaser .

The evaluation of Identity Sense in Rumi's Self-Portrait Based on the Analysis of Shams' Lyrics

bibi somaye Hoseini; Ahmad KHatami; abdolhosein farzad; mohammad hadi hadizade

Volume 12, Issue 4 , March 2021, , Pages 91-116

https://doi.org/10.22099/jba.2019.31118.3173

Abstract

Shams’s lyrics can be called Mowlana’s mystical, romantic experience of the world (inward and outward), which is reflected from Rumi’s attitudes and thoughts and influenced ... Read More

Discourse and textual analysis of Rumiʼs Quatrains

ahmad sanchooli

Volume 12, Issue 3 , November 2020, , Pages 87-112

https://doi.org/10.22099/jba.2019.30958.3165

Abstract

In analyzing Rumi's quatrains (Rubaiyat), the researcher has followed the discourse and textual construction proposed by Lotfallah Yarmohammadi applied to studying Khayyam's ... Read More

Rumi and Hegel's Dialectical similarities

Volume 10, Issue 3 , November 2018, , Pages 191-214

https://doi.org/10.22099/jba.2017.25694.2697

Abstract

Though some researchers have studied dialectical similarities of Hegel and Rumi, yet the tendency has been literary rather than philosophical. This lack of philosophical approach ... Read More

An Intertextuality Study of Bahavald Maaref and Rumi's Masnavi

naser jaberi

Volume 9, Issue 3 , December 2017, , Pages 45-68

https://doi.org/10.22099/jba.2017.4071

Abstract

One of the primary texts exerting influence on Masnavi is Bahavalad's Maaref. Yet, it has remained underexplored in many aspects, one among which is allegory. This study after a brief ... Read More

A Review of Masnavi commentaries in terms of Rumi's mystical tradition

Volume 9, Issue 3 , December 2017, , Pages 93-116

https://doi.org/10.22099/jba.2017.4037

Abstract

The importance and position of Masnavi in stating mystical subjects and the audience's attention to it brought about commentary writing on this important poetry and gradually began ... Read More

Daquqi story from the viewpoint of uncanny literature

mostafa gharib; mohamad behnamfar

Volume 9, Issue 2 , September 2017, , Pages 141-166

https://doi.org/10.22099/jba.2017.3962

Abstract

Persian literature has some excellent samples of fantastic literature. One of the distinctive features of fantastic literature is extraordinary events which confuse the reader about ... Read More

Shath (paradoxes inspires) types and manner of expression in the Mathnavi

naser jaberi

Volume 8, Issue 1 , June 2016, , Pages 41-62

https://doi.org/10.22099/jba.2016.3145

Abstract

This study examines the concept of Shat'h in Maṣnavī. Utilizing the descriptive-analytical method and drawing on the relevant literature, including but not limited to Sharh al-Shathīyyāt ... Read More

Syntactic Deconstruction in Divan-e-Shams-e-Tabrizi

Volume 5, Issue 3 , July 2013, , Pages 1-22

https://doi.org/10.22099/jba.2013.1458

Abstract

Abstract What gives variety to the sonnets of Shams is the syntactic deconstruction. Defamiliarization and highlighting some special concepts are studied here, as the ... Read More

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Volume 11 (2019)

Volume 10 (2018)

Volume 9 (2017)

Volume 8 (2016)

Volume 7 (2015)

Volume 6 (2014)

Volume 5 (2013)

Volume 4 (2012)

Volume 3 (2011)

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Volume 1 (2009)

Keywords = Rumi

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