Vol. 7 Núm. 15 /Julio-Agosto 2018 5

Artículo de investigación Examining some of the functions of allegory in MasnaviMa'navi

Examinando algunas de las funciones de la alegoría en Masnavi Ma'navi Examinando algumas das funções da alegoria em Masnavi Ma'navi

Recibido: 10 de mayo de 2018. Aceptado: 11 de junio de 2018

Writte by: Fatemeh Mina 1

Abstract Resumen

Allegory literally means resembling, analogizing Alegoría significa literalmente asemejarse, something with something else, composing the analogizar algo con otra cosa, componer el body and shape of something, and exampling cuerpo y la forma de algo, y ejemplificar el punishment and warning for others. Due to its castigo y la advertencia para los demás. Debido a high efficiency, allegory is used in some sciences. su alta eficiencia, la alegoría se usa en algunas In literary discussions, due to the different ciencias. En las discusiones literarias, debido a los themes, it is sometimes used for mind diferentes temas, a veces se usa para la approximation and sometimes as the word aproximación de la mente y algunas veces como arrangement. The use of allegory in Persian la disposición de la palabra. El uso de la alegoría poetry hasfrequently been seen especially in en la poesía persa se ha visto con frecuencia Hindi style poetry. Maulvi is one of the poets who especialmente en la poesía de estilo hindi. Maulvi consider allegory throughout his poems and in es uno de los poetas que consideran alegoría a lo various ways have benefited from it. So because largo de sus poemas y de diversas maneras se han of the consideration of this cherished poet to beneficiado de ello. Así que debido a la various applications of allegorical topics in consideración de este querido poeta a diversas MasnaviMa'navi, this book has become an aplicaciones de temas alegóricos en allegorical book. In this article, it has been tried MasnaviMa'navi, este libro se ha convertido en un to address the concept of "allegory" and its libro alegórico. En este artículo, se intentó functions. At first, its traditional definitions have abordar el concepto de "alegoría" y sus been cited and criticized; then the definitions of funciones. En primer lugar, se han citado y allegory in the sight of ancients and criticado sus definiciones tradicionales; luego se contemporaries have been considered and han considerado las definiciones de alegoría a la examples of this craftin Holy Quran and works of vista de antiguos y contemporáneos, y ejemplos Sofia before Maulvi have been brought as instance de este craftin Santo Sagrado Corán y obras de and finally, we deal with analyzing the typology of Sofía antes de Maulvi se han presentado como allegory, and its types and modes in instancia y, finalmente, nos ocupamos de analizar MasnaviMa'navi. la tipología de la alegoría, y sus tipos y modos en MasnaviMa'navi. Keywords: Allegory, Maulvi, MasnaviMa'navi, different types of allegory. Palabras claves: Alegoría, Maulvi, MasnaviMa'navi, diferentes tipos de alegoría.

1 PhD in Persian language and literature and the teacher of ShahidBahonar Campus of Shiraz. Email: [email protected]

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Resumo

Alegoria significa literalmente assemelhar, analogizar algo com a cosa, compor o corpo e a forma de algo, e ejemplificar o castigo e a publicidade para os demás.

Debbie a su alta eficiencia, la alegoria se usa en algunas ciencias. En las discusiones literaries, debido the different themes, a veces se usa para the approach of the mind and algunas veces as the disposición of the palabra. O uso da alegoria na poesia foi visto especialmente especialmente na poesía de estilo hindi. Maulvi es uno de los poetas that consideran alegoría a long of sus poemas y de diversas maneras se han beneficiado de ello. As debido a la consideración de este querido poeta a diversas aplicaciones de temas alegóricos en MasnaviMa'navi, este libro se ha convertido en un libro alegórico.

En este artículo, se pretende abordar o conceito de "alegoria" e sus funciones. En primer lugar, se han citado y criticado sus definiciones tradicionales; luego se han praticou as definições de alegoria da vista de antigamente e contemporâneos, e alguns exemplos deste ofício Santo Sagrado Corán y obras de Sofía antes de Maulvi se ha presentado como instancia e, finalmente, nos ocupamos de analizar a tipología de la alegoria, y sus tipos e modos en MasnaviMa'navi.

Palavras-chave: Alegoría, Maulvi, MasnaviMa'navi, diferentes tipos de alegoria.

Introduction

Persian word "Tamsil" in today's rhetoric is precision in apparent surface will realize the almost equivalent to the foreign word 'Allegory", allegorical surface which usually contains a moral which mostly applies in narrative literature point, or social or political irony. From this (fiction, epopeeand drama). perspective, allegory is in fact a manner that can be used in any literary type and form; that is the Allegory is a concept that functionally has various same form which is very common in Persian forms and due to its range of applications, it can literature and mostly includes anecdotes that are have different meanings which restricting and cited in order to explain and interpret the moral explaining them is outside the scope of this and spiritual views and opinions at the end of the article. story.Allegory in this form has had a high status in our literature; so the major part of our mystical Perhaps in a simple definition, it can be said that poetic texts is in the form of allegory. In addition sometimes the purpose of allegory in every field to MasnaviMa'navi, Maulana has used allegorical is the use of an "analogy", but the thing for which stories in his Ghazals very often. Of we use allegory (the target of allegory), because contemporary poets, ParvinE'tesami, Iraj Mirza of the simpler concept which has from the main and Malek o-Sho'arāBahar have paid special point, somehow elucidates the situation of a attention to allegory and translated some of proposition.In this definition, two conditions Fables de La Fontaine to poetry. Literary genre have been considered, one that in every allegory, of allegory is divided into the two types of animal there is an "analogy" (and of course the reverse is (fable) and non-animal (example). not true, that is any analogy is not allegory) and the other is that in this definition the "function" of In addition to the manner of expression, allegory allegory has been considered, and this means is one of the ways for analyzing a literary work. that we are dealing with the function of allegory. Allegorical interpretation was common until the late Renaissance and Christian thinkers have "Allegory" originally is taken from the Greek and searched the classical literature to find allegorical means talking in another way and is a narrative in concepts for truths of Christianity and they have which the elements, factors, actions, words and interpreted many ancient Greek and Roman sometimes the work's context are used not only mythology through this perspective. for itself and in its own meaning, but also for secondary purposes and meanings. In other Definition of allegory from the perspective words, some of the elements and words are an of ancient and contemporary scholars allegory for other elements and words. Every allegory has two and sometimes more surfaces Since the allegory has also been frequently used and reader often with contemplation and in philosophy and theology, many definitions

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have taken from them, that is, according to its to the same topic; but the criticism about his application in philosophy, theology and logic, its perspective which has neglected by some definitions vary. But what was intended in the contemporary rhetoricians is that "the sun being literature is an allegory for which the ancient unveiled" which he used in his example applies scholars have considered a "semantic" aspect. when the similarity is obvious to the reader and the rational interpretation in the matter is One of the earliest definitions is the one which secondary.Even in the same example, "He is like has been stated about allegory in "Naqd al-She'r": a lion" in terms of "bravery" needs the rational ;"analysis as much as "the Sun being unveiled و هو ان یرید الشاعر اشارة الی معنی فیضع کالماً یدل علی " because bravery is primarily and essentially معنی آخر و ذلک المعنی اآلخر والکالم ینبأن عما ارادان ی شیر That is, "and it is when the poet wants to within the quality category and secondly and ".الیه mention a given meaning and says some words indirectly is a rational concept. which imply other meaning, but in the other meaning and words, he mentions and shows his What contemporary scholars have used in main intention."(Qudama ibn Ja'far, 1302: 59-58). defining the allegory is more flawless and purer than ancient scholars: "What late scholars have "Ibn HajjahHamwi" has also stated a similar applied for allegory is the equation which exists definition to the one mentioned; but he believes in terms of a similarity between two sets of that allegory has a communication with verses - two hemistiches - and poet says metaphor and simile (Hamwi, 2005: 347/2). In something in the first hemistich and another in contrast to these definitions, Abd Al QaherJorjani the second one.But the two sides of the equation believed that in terms of comparison, between can be converted to each other in terms of simile and allegory, simile is more general and similarity and perhaps for preventing mistake, we allegory is more specific. He actually considered can call it style of equation, so we can separate classification for simile and allegory (Jorjani, what ancient scholars called allegory or simile 1991: 95). He has divided the simile into two from the scope of this definition and also we different types of allegorical simile and non- should exclude the application of proverb which allegorical simile. in here is proverb in poetry and has made some of the literary experts mistake and call it allegory, A. Non-allegorical simile: is a out of this scope" (Ibid: 85-84).Mosaee cites simile in which the similarity is obvious another function of allegory which is "proverb in and because of being obvious and clear, poetry" and writes: "Proverb (allegory) is an there is no need for "interpreting" it. Just example of simile and is the use of a proverb or like comparing the color of an object to a point which later becomes proverb. The that of another object, comparing a structure of proverb is based on compound voice to another voice or even likening simile and implicit simile and its intention is to a man to a lion (in terms of bravery). emphasize on vehicle" (Mosaee, 1391: 22).

B. Allegorical simile: in this simile, Daad writes about the definition of "allegory": similarity is not obvious and apparent "Allegory/style of equation: literally means and this simile requires explanation and making examples, comparing, likening, interpretation. Such as: this reason is materializing the shape of something, expressing clear as the sun; according to Abd Al an story or anecdote as an example, telling QaherJorjani, in these cases we must stories and so-called, it is when using a phrase in consider interpretation: the truth in a sentence as verse and prose where proverb or sun's brightness and emergence is in semi-proverb includes a wisely content. This that there is no veil in front of it. In fact, craft will arrange, strengthen and empower the the similarity in this type of simile is not words. "Whether I’m good or bad, you judge a real sensory, moral and instinctive yourself; you reap what you sow, find what you issue. But it is a rational, and an unreal seek" (Daad, 1382: 164). rational matter (ShafieeKadkani, 1366: It seems that "Daad" has borrowed the term style 80-79). of equationfrom "ShafieeKadkani". But the new point which can be seen in Daad's definition is Given the preceding discussions, we realized that he actually considers allegory as stating a thatJorjani considered the classification as wise point. But it should be noted that we are rational and irrational (given the similarity) and not facing with wise hints everywhere and some what he has said about interpretation is related analogies can only have a descriptive role. He

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went on to explain more about the allegory: epistles: (Ansari, 1377: 83 and 86), and allegories "This craft will arrange, strengthen and empower of BayazidBastami and AbolhassanKharghani the words"(Ibid). While in our opinion, allegory (ShafieeKadkani, 1386: 307) as well as many of both in rhetoric and human sciences mostly have "Sana'i" allegories in "Hadigh" :(Sana'i, 1383: 290 the role of mind approximation and and 287 and 185, etc.); Maulana has came from elucidationand, of course, it will be followed by this class; for the same reasons, he has had tried the word arrangement etc. It is noteworthy that to bring allegory in Masnavi, too. in art style, word arrangement aspect is more appropriate. Moulavi's attention in using allegory in MasnaviMa'navi The most important reason for attention to allegory Maulana has a particular expertise in all fields, especially anthropology, he knew that all humans As previously stated, one of the important are innately drawn to stories and analogies; so aspects of allegories is its elucidatory role. Sofia one of the reasons for his tendency to allegory in has long been using such allegories and applying his works is to express and explain critical and its all types in words to approximate the mind of far-fetched mystical issues. Since in the past, the listener and this method can be considered expressing mystical concepts and explaining as a precedent in the history of human thought; them was in the form of complex terminology, because humans have always considered using mystics such as Maulana have tried to further analogy and allegory for solving their refer to allegory, for elucidation and simple problems.As "McQueen" refers, the oldest understanding these concepts.The second point allegories have been brought in ancient Greek which comes to mind about Masnavi's allegories and Roman stories, as in "Virgil" and "Aeneid" in is that Maulana has always tried to express his "Republic" by Plato and later in the era of own purposes in the form of simple everyday Alexander of Macedonia, gradually religious allegories for better expressing his mystical beliefs of Greeks increases (McQueen, 1389: 16- thoughts, because logically "definition should be 4) and later allegories have also been used in the more clearer than the defined", and Maulana had Bible (ibid: 28). All this suggests the metaphorical a great consideration to this issue; so that in a minds of its creators. But about Sofia, perhaps part of the Masnavi, he said: "Reason's jealousy of the nearest source of their knowledge which the beauty of the Spirit is (the cause of) this they benefit from in their allegories is Holy sincere admonition being full of similitudes and Quran. This holy book contains a lot of allegories. allegories" (Maulvi, 1361: 1077). Maulvi's For example, "And the example of a bad word is intention of the word "admonition" is Masnavi like a bad tree,..." (Quran, Ibrahim verse 26), or itself.Since it wants to hide beauties of this "The example of those who were entrusted with beautiful one (which is the naked twisted the Torah and then did not take it on is like that meaning of Masnavi), reasons will be jealous and of a donkey who carries volumes [of books]" imposes similes and allegories to express the (Ibid. Al-Jumi'ah: verse 5) etc.In his valuable meanings within the metaphors and analogies, commentary "Al-Mizan fi Tafsir al-Qur'an", the same which mentioned at the beginning of Tabatabai allocated a chapter about adages and Masnavi in another form: allegories in Quran where he discuss the allegories of Quran in detail (Tabatabai, 1374: It is better to keep the secret of 591/2). It is noteworthy that prior to him, other sweetheart so unfaithful doesn’t know it. commentators have also given attention to this You must be so insightful, so you can issue (Zamakhshari, 1407 AH, 185/4 and discover the secrets of sweetheart in the FeizKashani, 1415 AH, 352/4 and Alusi, 1415 AH, 255/14). guise of the tales.

In earliest books of Sofia, the discussion of The best way is to understand the allegory can be seen. For example, in "Qut al- mysteries of divine secret shrine lovers by qulub" by Abu Talib al-Makki, we read in the searching and exploring the words of .selected mystics and wisdom owners تفصیل الخواطرألهل القلوب و صفة القلوب و " :headlines detailing memories for ;"تمثیله باالنوار الجواهر mystics and its anagram and allegory attribute to Oh you, the owner of many virtues, tell lights and jewels (Makki, 1417: 207/1), or me the secrets of my sweetheart clearly, allegories of Khwaja Abdullah Ansari in his

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naked and literally and do not make any fact, with this allegory Maulviwants to refer to a excuse. human in love who has been away from their original home which is the incorporeal world and Uncover the secrets of sweetheart and whining in the sorrow of separation from their speak nakedly and clearly of her which I do beloved one (God).

not sleep in the same place with the Another story in Masnavi which is allegorical is covered beloved one and bride of the the story of "Daqúqí and his miracles" (ibid: 478) truth; that is, I want the witness of truth that each of the commentators has mentioned naked and without cover. some justifies of this allegory based on their disposition and explored allegorical aspects of If the essence of true beloved (God) is the story. But the truth is that Maulvi in this story clearly revealed and he manifests, there is alludes a point about the allegory which makes no longer any existence for you, because the general and conclusive argument of you cannot tolerate the manifestation of commentators about allegory somewhat suspicious. In the story, Maulvi acknowledges God. that:

(Maulvi, 1361: 7-8) He (the Prophet) once compared ‘Alí to In these verses, Maulvi refers to covered divine a lion, (but) the lion is not like him, though meanings and hiding them in anecdotes. It is here he (the Prophet) used (this expression). that in a sense "stories are mostly secrets that are open only to clergy or to a larger category of From comparison (mithál) and likeness close ones who will understand with complex (mithl) and the difference between those and sometimes risky and painful (terms) push on, O youth, towards the rituals"(McQueen, 1389: 3). story of Daqúqí:

In Masnavi, allegories have been used in the (Maulvi, 1361: 479) different layers. That is, in a sense, the concept of allegory can be investigated in several position ¡As already noted, each analogy cannot be and function. Its most general is the debate of considered as style of equation! This means, sustained or extended allegory. That is, Masnavi sometimes a semantic matching is created in its entirety has an allegorical shape and between two hemistiches and this similarity body.However, in this concept Masnavi differs relationship which is created in two hemistiches from the stories of Sheikh Eshragh; because in cannot be mistaken with the style of equation. the former a story has been told in allegorical form and its components everywhere are in In elsewhere, Moulavi himself has pointed in allegorical form.But Masnavi is not a story, rather headlines of his poetry that the story is it's a collection of stories and every aspect of allegorical. For example, "allegory of different which has its own function; but since the word ways and attempts for the differences in seekers particle (sustained) means "constant and stable" investigating the hour of prayer, Qibla in in English language, in a continuous and steady darkness and the divers at bottom of the sea" terms, the entire Masnavi can be considered as (Moulavi, 1375: 742); "likening the believers' repetition of several analogies, all of which escape and impatience in affliction to anxiety and seeking for one goal.So more specifically, this restlessness of peas and other beans in boiling whole has been made of fiction components and pot which trying to run out"(ibid: 523) and eventually falls in the scope of allegorical fiction. sometimes he brings the story first and subsequently states the components of Masnavi begins with the story of "reed's" analogy.For example, in the story of "prince born separation from "reed-bed" which marks the first and the old woman of Kabul" he finally says: allegory of Masnavi; "reed", whatever it is (the "Explaining that the prince is Man, the vicegerent perfect man, the general spirit, etc.) eventually is of God, and that his father is Adam, the chosen a allegory to the person who has been separated one, the vicegerent of God, he to whom the from their original: "The reed is the comrade of angels bowed in worship; and that the old hag of everyone who has been parted from a friend: its Kábul is the World which separated Man from his strains pierced our hearts" (Maulvi, 1361: 1).In Father by sorcery, while the prophets and saints

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are (like) the physician who applied the remedy" Maulana consider the function that obtains from (Maulvi, 1361: 841). the whole story.However, when we consider a specific function for a story and define and But allegory and allegorical stories can have determine the story according to its function, at multiple interpretations; this means that per each the end, we can recognize allegory and symbol component of allegory, a different concept can for some of the characters and distinguish an be inferred. Of course, context and decoding aspect for them; but it's not like from the that the poet himself brings in the story, is very beginning, the functions of characters in helpful. However there are places that Masnavi's allegories are absolute.Especially that Maulana, commentators are unanimous in the meanings of sometimes in his allegories changes the semantic allegories. In the story at the beginning of role of characters in the story according to the Masnavi: "How the king fell in love with the general purpose that he has. But other kind of handmaiden and purchasing her" (ibid: 2), "Vali thematic allegories (which are applied according Mohammad Akbar Abadi" - one of the to the situation and don’t have a general case) are commentators of Masnavi - for explaining the allegories that Maulana uses them amidst the story allegories and their meanings states:"The verses to elucidate the story.The difference meaning of King is spirit and the meaning of between Maulana and Hindi style poets who handmaiden is soul and goldsmith is the world mostly used allegory to adorn the words is that and physicians are hypocrite Sheikhs who sit on Maulana used allegory to clarify verses and the bench of guidance for which they are not approximate the mind and doesn’t intend to competent and the divine physician is a full adorn words.This form of allegory has two types complement Sheikh who is the owner of itself which are "in-verse and out-verse". The guidance and complete" (Akbar Abadi, 1383: purpose of in-verse analogy is that based on style, 112) and he also criticizes other it can be called allegorical simile. commentators:"and Mohammad Reza [commentator of Masnavi] considers the If you were a real lover, you never talk physicians as rational forces and health measures of love; so now that you claim of love, there and the divine physician as special attraction; is no difference between you and the however, Sheikh Abdul Latif [commentator of unconscious mountain. Masnavi] considers the king as partial reason and (Maulvi, 1361: 1271) the sage as overall reason and another *** commentator says that king's allusion to partial As for showing interest in one thing reason is not moderated"(Ibid), Professor (like ears) the manifestation of its Forouzanfar also refers to some of these adornment is noted (like earrings), love interpretations but points out "however, these and interest in Imam Hussein can also be interpretations does not often fit the taste of shown by keeping his mourning alive and Maulana, since, in general, proverb and story in crying in his innocent martyrdom. Masnavi is for explaining and expressing (Maulvi, 1361:1082) something" (Forouzanfar, 1367: 50/1). *** The plants that we watch flourish, in Noteworthy point which comes to mind in the fact, have grown from seeds in the heart of meantime is that commentators of Masnavi the earth; therefore, the thoughts and haven't considered a difference between fantasies that exist inside each person will allegorical story and the allegory which we call thematic, and have fallen into the interpretations one day flourish and become apparent. trap. As previously stated, the type of all (Ibid: 913) Masnavi's stories is not from the type and allegorical and symbolic stories of Sheikh *** Eshragh. That is, in general in Masnavi there are a number of stories that have allegorical root. Just as any treasure and mineral can be Most analogies, like the story of "King and the found in a particular position, the soul also handmaiden", have "thematic" allegory. In fact, returns to the body that it belongs to. Maulana didn't consider the function of each (Ibid: 912) component of the story and it's not like he had a role and allegory in mind for each character of In these allegories, as we have seen, in a verse the story from the beginning, and then began allegorical simile has been used which clarifies composing the story. Rather it should be said that the hemistich and often statistically, is expressed

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in very simple way and in terms of compactness The melodies of David were so dear (to has brevity. In contrast, there are allegories with the faithful), but to the interdicted the same intention of elucidating the matter (unbeliever) they were (no more than) the which have been mentioned in a separate verse noise of wood. or verses. This type of allegories in Masnavi seems to be more of compact and brevity-like The water of the Nile was superior to the type (in-verse allegory): Water of Life, but to the interdicted and unbelieving it was blood. At the beginning of Masnavi, we read that: (Ibid: 250)

After he had bought her and won to his Sometimes in his allegories, Maulvi uses desire, by Divine destiny she sickened. Quranic verses and allegories used in it:

A certain man had an ass but no pack- That saint, then, is the living Imám who saddle: (as soon as) he got a saddle, the arises (in every age), whether he be a wolf carried away his ass. descendant of ‘Umar or of ‘Alí.

He had a pitcher, but no water could be He is the Mahdí (the God-guided one) obtained: when he found water, the and the Hádí (the Guide), O seeker of the pitcher broke. (right) way: he is both hidden (from you) (Ibid: 3) and seated before your face. (Maulvi, 1361: 1271) He is as the Light (of Mohammed), and Or in the following verses, such analogies can (Universal) Reason is his Gabriel; the saint be seen: that is lesser than he is his lamp (and receives illumination from him). The more cures and remedies they applied, the more did the illness increase, That (saint) who is lesser than this lamp and the need was not fulfilled. is our lamp-niche: the Light has gradations in degree, The sick girl became (thin) as a hair, (Maulvi, 1361: 239) (while) the eyes of the king flowed with tears of blood, like a river. As some commentators have pointed, the above verses have allusion to verse 35 of Surah An-Nur By Divine destiny, oxymel increased the (Nicholson, 1378: 680/2). Such analogies that bile, and oil of almonds was producing could be called allusion (allusion allegory) are dryness. seen in Masnavi very often.

From (giving) myrobalan constipation Results resulted, relaxation ceased; and water fed the flames, like naphtha. As a figure of speech, "allegory" has long been (Ibid) associated with various definitions and is one of the issues that receive particular attention (Maulvi, 1361: 1271) literary texts. This paper explains the differences and similarities of allegory definitions among For other examples of allegory, the following ancient and contemporary scholars. The most verses can be noted: important findings of this study is examining the topic of allegory JalaluddinMaulana's works; And (again), if from one standpoint the because to Maulana, analogy is as a mean with world is unprofitable; from other which he can elucidate his words. In terms of standpoints it is advantageous. methodology, these analogies influenced by Quran and have been used by mystics and Sufis The beauty of Joseph profited a (whole) before him. On the other hand analogy used in world (of people), though to his brethren it Masnavi wasn't like the mysterious allegories of was a vain superfluity. Sheikh Eshragh which poet primarily considers its mysterious shape. In the end, allegory was examined in two types of "general and thematic"

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in Masnavi and its forms and modes were shown Makki, Abu Talib (1417 AH). Qut al-qulub fi in the form of different verses. Separation of mu'amalat al-mahbub. Research by these two different types of allegory in Masnavi SelOyonAlSod, Beirut: DaralkotobAlelmeh. will make readers to recognize the different Maulvi, Jalal al-Din Muhammad. (1361). purposes of Molavi in these verses and to gain a MasnaviMa'navi. Corrected by Reynold Alleyne general understanding. Nicholson, Tehran: Amir Kabir. ------, ------(1375). MasnaviMa'navi. Corrected Sources and references by Mehdi Azar Yazdi, Tehran: Research. McQueen, John (1389). Allegory, translated by Akbar-Abadi, Vali Mohammad (1383). Hassan Afshar, Tehran: Markaz. MakhzanAsrār. Corrected by NajibMayelHervi, Mosaee, Masomeh (1391). Specialized dictionary Tehran: Qatreh. of literary terms. Tehran: KalkSimin. Alusi, Seyed Mahmoud. (1415 AH). The spirit of Qudama ibn Ja'far (1302 AH). NaqdAlSher, Qur'an interpretation, Research of Ali Abd Al- Constantinople: AlJavaeb. Bari Attia, Beirut: DaralkotobAlelmeh. Reynold Alleyne Nicholson (1378). Description Ansari, Khwaja Abdullah. (1377) A collection of of the Ma'navi. Translated by Hassan Lahouti, Khwaja Abdullah Ansari Persian treatises. Tehran, Scientific and Cultural Publications. Corrected by Mohammad SarwarMolaee, Sanaee, Abolmojd Ibn Adam (1383). Hadiqat Al- Tehran: Toos. Haqiqah-AlShariatAltariqah. Corrected by Daad, Sima (1382). Dictionary of Literary Terms, Mohammad ModarresRazavi, Tehran: Tehran Tehran: Morvarid. University. FeizKashani, Molla Mohsen (1415 AH). Tafsir Al- ShafieeKadkani, Mohammad Reza (1366). Safi. A Hussain Alami study, Tehran: AlSadr. Imagery in Persian poetry, Tehran: Agah. Forouzanfar, Badiuzzaman (1367). Description ------, ------(1386). Tasting the time, of Mathnavi, Tehran: Zavar. Tehran: Sokhan. Hamwi, Ibn Hojah (2005). Khazaat Al-Adab V Tabatabai, Mohammad Hossein. (1374). Tafsir Qayat Al-Adab, Beirut: Dar Alsadr. Al-Mizan. Translated by Syed Mohammad Jorjani, Abdul Alqaher (1991). AsrārAlbalagheh. Bagher Mousavi Hamedani, Qom: Islamic A Mahmoud Shaker Abofahr study, Cairo: Publications of Qom Seminary Teachers. MaktabatAlkhangi. Zamakhshari, Mahmoud (1407 AH). Al- KashefAnHaqaeqGhavamez Al-Tanzil, Beirut: Dar Al-Ketab al-Arabi.

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