morteza mohseni; Atene Raihani
Abstract
"Naqde Niazi" is a brief description of two verses and one Qazal by Divan-e-Hafiz that Allameh has written in response to eagers and questioners toward poetry of ...
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"Naqde Niazi" is a brief description of two verses and one Qazal by Divan-e-Hafiz that Allameh has written in response to eagers and questioners toward poetry of Hafiz. Naqde Niazi was written in the style of the Teimourid era with artificial language, replete with similes along with verses and poetic evidences, signs and narrations. The description of Latifeye Gheibi was written by Shah Mohammad Darabi in the twelfth century and during the Safavid era and in response to the objections raised by the opponents to some of Hafiz's poems. In this description, rather than paying attention to the mystical analyzes of Divan-e-Hafiz, emphasis is placed on theological and Shiite understanding along with some mystical concepts. Given that focusing on the reasons of the continuity and cognitive and perceptual changes existed in the audience of a work in the theory of reception by Jauss, in this article, it has been attempted to compare Naqde Niazi written in the ninth century as the first and closest description after solmization of Divan-e-Hafiz, with the second description on Hafiz's Qazals, which were written in Iran with Persian language and in terms of historically, has the shortest interval (3 centuries) with the Naqde Niazi, so that the reading changes over time, among the closest descriptions can be examined. - Research Method, Background and the Purpose of the Research However, so far, it has not been a collective study to examine the Davani's Naqde Niazi and Darabi's Latifeye Gheibi, and also it has not done a research in the field of comparison between Naqde Niazi and Latifeye Gheibi based on the theory of reception; sporadic studies exist on each of these two descriptions. Bahador Bagheri (1387) has introduced Naqde Niazi by Jalaluddin Davani Kazeruniy in Hafiz's culture of descriptions. He considers the style of Naqde Niazi as an imitation of the style of illuminatus and sages in the past. Seyyed Massoud Razavi (1388), in a short essay named "Sholeye Edrak" has collected studies about Shah Mohammad Darabi and his description and has considered him as one of the scholars and mystics of the Safavid era. According to the theory of reception, this study seeks and attempts to answer the following questions: 1- What was the paradigm and horizon of expectations at the time of writing Naqde Niazi and from what point of view has Naghd-e-Niyazi described Hafiz? 2- What was the paradigm and horizon of expectations at the time of writing Latifeye Gheibi and from what point of view has Darabi described Hafiz? 3- What are differences between these two descriptions from point of view of theory of reception and according to the time interval (three centuries) and cognitive changes in the society? Discussion and Examination In the aesthetic theory of reception, it was emphasized that the concept of a literary work is not necessarily comprehensible at the time of publication or outside of the publication time, rather it can be understood during history and on the basis of the different experiences resulted from reading the text. The history of real literature is the history of continuous perceptions of a text. This theory has two basic components of paradigm and horizon of expectations. Jauss uses the concept of "paradigm" in describing the major categories that effect on the readers' perceptions and horizon of expectations in each era. The main point in clarifying the horizon of expectations in the flexibility of the text during different periods and the transformation of its questions and answers is the time period. In Jauss' words, "the horizon of expectations is in fact the perspective and the ultimate reader's attitude and other members of society, and its bounds is linked with the paradigms of the same era" (Jauss, 135: 1998); Therefore, given that the theory of reception emphasizes the mechanism between literary texts and readers, the horizon of expectations is worth to be examined at two levels: The literary horizon of expectations "is the result of the impact and action of the text on its audience and is determinant of the literary expectations of the audiences in the text" (Namvar Motlagh, 107:1387). The social horizon of expectations is mainly a reflection of the intellectual frameworks of the audience rather than the author. This intellectual framework is influenced by the society and the period in which the audience lives in it. The social paradigm of the ninth century because of the absence of a powerful central government and sufficient security has inclined to be an introvert, which concentrates on the importance of the relationship instead of law and dictatorial structure in Iran and focuses on the importance of indirect expression and the tendency to censorship. Therefore, the expression of social corruptions and mystical concepts in the form of encrypted words can be considered as the most important indexes of horizon of expectations in the Davani's era. The formation of the Safavid's state played an effective role in changing the paradigm of society, which altered structure of the paradigm in society paved the way for inclining to the integration of religion with politics (in the Teimourid and Mongol periods) rather than to separation of religion and politics. Expectation toward attention to imams and appealing to them are considered as important changes in horizons of this era. Comparison of these two works demonstrates; since the mysticism in the Teimurid era had imitative and tasteless manners, Davani's description has been written in the same way as well. Davani has received all the words in an encrypted manner and in the interpretation of the sacred image and the heavenly creeds. While in the Safavid era, Darabi was affected by the paradigm of grounding and consequently paying attention to natural sensations versus the unseen evidences, has understood poems and verses pragmatically and even he has considered the dignity of descending for some verses. Darabi was influenced by the Shiite paradigm in the Safavid's era he also has gotten Shiite verbal reception of many verses, which was a novel phenomenon in the history of description about Hafiz. The change of Iranian paradigms from the probing about the perfect man in heaven in the ninth century toward the discovery of the perfect man on earth among the Shiite imams in the twelfth century is obvious in two descriptions of Davani and Darabi; While Naqde Niazi was written in the ninth century, coincident with the alien Teimourid government, as the first description about Divan-e-Hafiz, with index of Modaresy's mystical horizon of expectations. The horizon of expectations of Darabi's era changed significantly due to the significant alternations that occurred in the paradigms of Iran with the advent of the Safavid's Shiite government. Keywords: paradigm, Shiite, changing of horizons of expectations, Hafiz's descriptions, mysticism, theory of reception Resources Ismaili, Morad (1393). Examination of Indian style poetry paradigm. PhD Thesis in Persian Literature, guided by Hassan Hassanpour Alashti, University of Mazandaran.Bagheri, Bahador. (1387). Hafiz Dictionary of Words. 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