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Journal articles on the topic 'Persian Love poetry'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 July 2024

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1

Armani, David, and Louise Gormley. "Persian Love Poetry." American Journal of Islam and Society 25, no. 1 (2008): 136–38. http://dx.doi.org/10.35632/ajis.v25i1.1503.

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This little book is a beguiling collection of Persian love poems drawn fromboth classical and modern poetry, but united by the theme of love in its myriadinterpretations. Included are poems that explore the spiritual lovebetween humans and God, the magical love between lovers or spouses, theaffectionate love between family members and between friends, and eventhe patriotic love for one’s homeland. Each poem is accompanied with a preciousPersian chef d’oeuvre from the British Museum and, in particular, numerous illustrations of Persian miniatures. The editors come to this subjectwith vast exper

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2

Karshenas Najafabadi, Hosna, and Juana Isabel Marín Arrese. "The conceptualization of love in Persian creative and communicative language." Cognitive Linguistic Studies 2, no. 2 (2015): 289–302. http://dx.doi.org/10.1075/cogls.2.2.04kar.

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This paper is an attempt to study Kövecses’s (2000a) claim on the stability of emotion metaphors during time with regard to love metaphors in Persian language. In other words, the aim is to see whether love metaphorical expressions in Persian everyday language underlie the same conceptual metaphors in Persian creative language such as poetry. At the same time, we aim to see if similar conceptualization of love exists in English everyday language. Also the paper seeks to find the cognitive grounding of love metaphors in Persian according to Kövecses’s (2012) cognitive experiential basis of meta

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Mahmoud, Pakhshan Muhammad. "A Study of the Themes of Love in Ghased Persian Lyric Poems." Journal of University of Raparin 9, no. 4 (2022): 188–99. http://dx.doi.org/10.26750/vol(9).no(4).paper9.

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Love is one of the main themes of poetry and its earthly and heavenly types are seen in the poems of poets and have created great themes and beautiful interpretations. Ghased is one of the poets who has a great skill in using words, depicting the image of love in various forms. The messenger has tried to express his pure love for his beloved in various images of his sonnets, although sometimes he has made love seem virtual or real. In his opinion, the place of love is undisputed, although in this painful way, you have endured the suffering of Versailles. The characteristics of love and its att

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Vali-Zadeh, Mahdieh. "Agency of the Self and the Uncertain Nature of the Beloved in Persian Love Mysticism: Earthly, Ethereal, Masculine, or Feminine?" Teosofi: Jurnal Tasawuf dan Pemikiran Islam 12, no. 1 (2022): 22–42. http://dx.doi.org/10.15642/teosofi.2022.12.1.22-42.

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It seems that the controversies over the nature of the beloved in classical Persian mystic poetry (also known as Sufi poetry) as an earthly or ethereal phenomenon would never end. Those in favor of the celestial reading of it consider their counterparts to be narrow-minded. The adherents of terrestrial love, though, see mystical readings dogmatic and outdated, prevailed by traditionalists. The topic gets even more complicated when one takes into account the attitudes in the medieval Muslim world toward pederasty, shāhid-bāzī, on the one hand, and the Divine Feminine /Masculine Beloved, on the

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Sykes, Patrick. "Love Letters: Letter Symbolism in Ḥāfiẓ’s Poetry". International Journal of Persian Literature 5, № 1 (2020): 2–20. http://dx.doi.org/10.5325/intejperslite.5.1.0002.

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Abstract Persian poets since Rūdakī have drawn on the letter symbolism of the Perso-Arabic alphabet. Visually, its characters have attracted poets who find the likeness of the beloved in their shapes. Spiritually, it enjoys a special status as the language of the Koran and therefore, in the eyes of some, God. Classical Persian lyric poetry combined these aesthetic and religious connotations, and as one of the foremost voices in that tradition, Ḥāfiẓ was no exception. But a review of the extant literature shows that, as a trope, letter symbolism has been largely overlooked when compared with wi

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Saddam, Widad Allawi, and Zainab Ibrahim Abbas. "Love that Binds." Al-Adab Journal 1, no. 132 (2020): 105–12. http://dx.doi.org/10.31973/aj.v1i132.608.

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Rumi is endorsed for being one of the most famous Persian Sufi poets. He is considered a poet of love for all creation. In his poetry, one finds a close admiration of natural world that comes from love and results in even a greater love for the creator of the natural forces. This study aims to analyze selected poems of Rumi to inspect his views on environment and nature knitted closely with love and spirituality. Ecospirituality, a rather new approach to inspect the relationship of the environment and literary works from a spiritual point of view was employed to comment on Rumi’s dealing with

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Saadia Irshad. "Commemoration of Prophet (SAWW) in Ghalib's Poetry." Tasdiqتصدیق۔ 2, no. 1 (2021): 82–90. http://dx.doi.org/10.56276/tasdiq.v2i1.30.

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Mirza Ghalib, a poet of Urdu and Persian, spent most of his life, refining his Persian poetry. In the field of praise and adoration of Mohammad (PBUH), his Persian poetry is the mirror of his creative endeavors. In his Persian Poetry, Ghalib kept on mentioning Prophet (PBUH) at the quatrains, odes, qitas, qasaids, and masnavis in praise of the Holy Prophet (PBUH). A study of Ghalib’s Persian kalam (word) mentions the prophet (PBUH) and shows all of his poems that have been written in the praise of the Holy Prophet (Peace be upon him) are key topics in the articles. There secondary subjects suc

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Bangha, Imre. "Lover and Saint The Early Development of Ānandghan's Reputation." Journal of the Royal Asiatic Society of Great Britain & Ireland 11, no. 2 (2001): 175–90. http://dx.doi.org/10.1017/s1356186301000220.

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AbstractThe article examines the material relating to the early reception of the eighteenth century Hindi poet Ānandghan (Ghanānand). Ānandghan's poetic ideas were not far from those expressed in Persian literature, popular at that time in India. Apart from an abundance of idiomatic usage and paradoxes his approach to love reflects his taste for Persian poetry: the beloved can be either a woman or an undefined God, or even Krishna. Ānandghan's ‘openness’ towards Persian poetry earned him disrepute. In this article three early schools of criticism of his quatrains are distinguished: those of hi

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Dr. Aamar Iqbal and Dr. Mazhar Iqbal Kalyar. "Academic And Literary Services Of Daim Iqbal Daim "A Research Review"." Dareecha-e-Tahqeeq 3, no. 3 (2023): 104–13. http://dx.doi.org/10.58760/dareechaetahqeeq.v3i3.55.

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This study highlighted the literary and poetry efforts of Daim Iqbal Daim. He spotted the love for his fields, hills, and plains in his poetry. He blended the traditions with new culture showing passion for patriotism and nationalism. Daim poetry consisted of Naat verses in all aspects with humbleness. Daim writings are in Urdu, Hindi, Punjabi and Persian on progressiveness with emphasizing on national, religious and ethical values. He also contributed in Naat, Manqabat and Karbala Nama. Daim translated the Persian writings into Punjabi and Urdu. His efforts and also in islamic preaching as we

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Taher-Kermani, Reza. "The Rubáiyát: A Labour of Love." Victoriographies 7, no. 1 (2017): 76–80. http://dx.doi.org/10.3366/vic.2017.0261.

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This is an essay on the genesis of the Rubáiyát of Omar Khayyám. The contention is that the Rubáiyát ensued, at least, partly from the affection that Edward FitzGerald had for his friend and mentor in Persian, Edward Byles Cowell. FitzGerald used Omar Khayyám as an excuse to stay in touch with his dear friend Cowell, who left England after introducing him to Khayyám and his poetry. But FitzGerald soon fell in love with ‘Omar’, his new Persian mentor, and replaced the love that he had for Cowell with the one he developed for ‘Omar’. The result of this love was the Rubáiyát of Omar Khayyám.

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Fortier, Corinne. "Introduction." Anthropology of the Middle East 16, no. 2 (2021): 1–32. http://dx.doi.org/10.3167/ame.2021.160201.

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Abstract While love passes for being a feeling born in the West in the twelfth century, love poetry, in its declamatory or sung form, appeared in the sixth century among the Bedouin of the Arabian desert before flourishing in the Arabic cities, then Persian and finally in Europe. Love passion, excessive in essence, can be said only in excess with its joys and its distress. The man who experiences this state of passion is feminized, finding in the medium of poetry a socially legitimate space to express his emotions, including jealousy, nostalgia or blasphemy. Singing the beauty of the beloved a

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Mozaffari, Nasrin, Faranak Siyanat, Mina Khubanian, and Ali Akbar Khansir. "The Effects of Kindness in Saadi's Bustan." Theory and Practice in Language Studies 8, no. 9 (2018): 1208. http://dx.doi.org/10.17507/tpls.0809.15.

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This study intends to highlight the effects of kindness in one of the best literature and poetry books called "Bustan" in the world. Every poetry is a model of culture and civilization to the human world. Persian literature is one of the richest literatures over the world. Persian poetry is one of the most fruitful branches of the world literature in the area of aphorism. One of the main topics of aphorism is about kindness which is typified in its greatest mood in Saadi's Bustan. Kindness and love are good ethos which has been recommended to man in all of the moral Scriptures. Understanding t

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Saitbattalov, Iskander R. "Divine Love in Persian Mystical Poetry of Šams al-Dīn Zākī." Ishraq. Islamic Philosophy Journal 2, no. 1 (2024): 23–37. http://dx.doi.org/10.21146/2949-1126-2024-2-1-23-37.

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The paper deals with the ideas of divine love contained in two previously unpublished and unexplored poems by the Bashkir poet and scholar Šams al-Dīn Zākī (1822–1865) in Persian. By comparing his text with the works that were part of his reading outlook, as well as the key texts of the Naqshbandiyya-Mujaddidiyya order, a connection is established between the ideas of the Sufi poet and the idea of “essential love” formulated by the Indian mystic of the 17th century Aḥmad Sirhindī. This love is not an ecstatic state, but a path of constant self-improvement with the goal of displacing from the m

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Carmeli, Orit. "An Unknown Illuminated Judeo-Persian Manuscript of Nizāmī’s Khosrow and Shīrīn." Ars Judaica The Bar Ilan Journal of Jewish Art: Volume 17, Issue 1 17, no. 1 (2021): 131–40. http://dx.doi.org/10.3828/aj.2021.17.7.

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This is a brief presentation of the mid-seventeenth-century illuminated Judeo-Persian copy of Nizāmī’s Khosrow and Shīrīn from the collection of the Museum for Islamic Art in Jerusalem. The Khamsa of Nizāmī Ganjavi (d. 1209) is one of the most famous medieval Persian love stories and one of the most admired poetical works ever written in the Persian language. Khosrow and Shīrīn (composed 1175/6-1191) is the second book in the Quinary and recounts the tragic love story of the Sasanian king Khosrow II Parviz and the Armenian princess Shīrīn. Nizāmī’s poetry, in addition to other works of Persian

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Brookshaw, Dominic Parviz. "Love and Desire in Pre-modern Persian Poetry and Prose." Iranian Studies 42, no. 5 (2009): 673–75. http://dx.doi.org/10.1080/00210860903305988.

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Hinckley, Michael R. "Persian Love Poetry: Vesta Sarkhosh Curtis and Sheila R. Canby." Digest of Middle East Studies 15, no. 2 (2006): 100–101. http://dx.doi.org/10.1111/j.1949-3606.2006.tb00029.x.

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17

Hopkins, Philip. "Hafiz and the Religion of Love in Classical Persian Poetry." Iran and the Caucasus 14, no. 2 (2010): 452–54. http://dx.doi.org/10.1163/157338410x12743419190629.

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18

Meisami, Julie Scott. "Allegorical Gardens in the Persian Poetic Tradition: Nezami, Rumi, Hafez." International Journal of Middle East Studies 17, no. 2 (1985): 229–60. http://dx.doi.org/10.1017/s0020743800029019.

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A striking feature of medieval Persian poetry is the abundance of nature imagery that permeates every poetic genre, and especially imagery relating to gardens. The royal gardens and parks evoked in the descriptive exordia of the qasīda, the luxuriant gardens of romance that provide settings for tales of love, the spiritual gardens of mystical writings, the flowery haunts of rose and nightingale in the courtly ghazal—all provide eloquent testimony to the importance of the garden in Persian culture.

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Mahdavi, Batoul, Shahla Khalilollahi, and Fatemeh Elhami. "Romanticism Reflections in the Poetry of Mahsati Ganjavi." International Journal of Multicultural and Multireligious Understanding 10, no. 7 (2023): 511. http://dx.doi.org/10.18415/ijmmu.v10i7.5037.

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The poetry of Mahsati Ganjavi, a Persian poet of the 6th century, has unique features based on the principles of Romanticism. Therefore, the ground is prepared to investigate his collected poems based on the components of Romanticism. This study aims to analyze and describe the collected poems of Mahsati Ganjavi using documentary and descriptive methods, and to answer the question of how much the components of Romanticism are reflected in his poetry. The results of this analysis show that many characteristics of Romanticism, such as the return to nature, attention to human nature, escape and t

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Lewisohn, Leonard. "Metaphysical Time in Rūmī’s Mathnawī: Sufi Terminology of Metaphysical Time." Mawlana Rumi Review 9, no. 1-2 (2020): 19–51. http://dx.doi.org/10.1163/25898566-00901004.

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AbstractThis article explores the idea of Metaphysical Time in the poetry of Jalāl al-Dīn Rūmī against more general understandings of time and temporality in Sufi thought and Persian poetry. Various attitudes toward serial time and the subjective experience of past, present, and future are reflected in the poetry of not only Rūmī, but also ʽUmar Khayyām and Ḥāfiẓ. The philosophical approaches toward human temporality discussed here include sentient carpe diem, spiritual carpe diem, and pursuit of the Metaphysical Moment, or Time’s Currency (naqd-i waqt). To understand this, we must examine Rūm

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Al-Obeid, Abdul-Salam Hazim Mohammad Ali. "Rebellion and Innovation in Abi- Nawas' Poetry." JOURNAL OF LANGUAGE STUDIES 3, no. 2 (2023): 299–316. http://dx.doi.org/10.25130/jls.3.2.20.

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Abu Nawas is an Abbasid poet whose life and poetry were differentfrom those of his contemporaries. As a child, he lived a hard life, beingborn for an Iraqi father and Persian mother. His poetry was like hislife, being a reflection and internal and psychological rebellion. Hewas known as "the poet of wine" because he devoted much of hispoetry to drink. However, he wrote on many other poetic topics suchas satire, love, elegies, and hunting. Abu Nawas rebelled against thetraditional love-opening in classical poems and rejected the tribalpride. He also innovated the use of poetic image depending m

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Imran, Tazeem. ""Master Disciple Relationship in the Hindi Poetry of Amir Khusrow: An Analysis" by Tazeem Imran." Global Language Review VIII, no. I (2023): 418–28. http://dx.doi.org/10.31703/glr.2023(viii-i).39.

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The Indo-Persian Sufi tradition emphasizes incommunicable, unbound, and unconditioned Divine love, evoking a bridal metaphor as a symbol of divinity. The spiritual path evolves through esoteric contemplation of Fana Fil Shaykh, characterized by complete trust and willingness to discover the miraculous powers of the Holy Guide. The Master emerges as the prime model for the seeker of divine love, and the relationship between the Master and Disciple is characterized by self-subjugation and meditation. Amir Khusrow, a distinguished Sufi poet, transcribed the intimacy and mutual love between Master

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Drozdov, V., and A. Šela. "Problem of the Authorship of the ‘Ishq-name (“The Book of Love”) Poem Attributed to Sana’i from the Regard of Academic Oriental Studies and Modern Computer Technologies." Manuscripta Orientalia. International Journal for Oriental Manuscript Research 27, no. 2 (2021): 53–62. http://dx.doi.org/10.31250/1238-5018-2021-27-2-53-62.

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One of the greatest Persian Sufi poets of the 12th century Sana’i (d. 535/1140 or 545/1150) is founder of the Sufi didactical mathnawi poem in Iran. His works exerted enormous influence upon many posterior authors in the Persian Sufi and secular poetry. But the problem of the authorship of Sana’i in regard to the short poems has been debated among the scientists during 20th century and right up to the nowadays. The paper covers the history of studying of the short poems attributed to Sana’i , special attention is devoted to ‘Ishq name (“The Book of Love”), one of the main Sufi writing in the P

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Nadeem Akhtar, Nadeem Akhtar. "Iqbal in the Eyes of Poets of Jhang." Tasdiqتصدیق۔ 1, no. 1 (2019): 42–57. http://dx.doi.org/10.56276/tasdiq.v1i1.13.

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Jhang is a land of two rivers. It is a favorite place of Sufis and poets. It is known for the shrine of Sultan Bahoo and Heer Ranjha. Majeed Amjad, Sher Afzal Jaffery, Jaffer Tahir, and Abdul Aziz Khalid are the famous poets of Jhang known worldwide for their great literary work. Allama Iqbal is the poet of the East. His poetry is an asset in the tradition of Urdu and Persian poetry. He gave the lesson of "self" to the people of the sub-continent, especially to the Muslims. The poets of Jhang paid tribute to the great scholar and poet by their poetry. This tribute carries the deep emotions and

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Noie, Saber. "Comparison of Emerson and Hafiz Based on Claudio Guillen's Comparative Literary Theory of Influence." Budapest International Research and Critics in Linguistics and Education (BirLE) Journal 2, no. 1 (2019): 12–23. http://dx.doi.org/10.33258/birle.v2i1.182.

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The poetry of Khajeh Mohammad Hafiz Shirazi has vastly influenced the poetry of Ralph Waldo Emerson, as many critics have noted but have not demonstrated. Emerson is an American poet whose work reflects the influences of Persian poets, among which that of Hafiz is remarkable. The influence of Hafiz on Emerson includes memorable images, themes and motifs. While one can argue that this influence was indirect, it is obvious from the closeness of certain similarities, from Emerson’s intimate knowledge of Hafiz’s poetry, and from his love for Persian poetry, that the influence was more direct than

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Shahar, Galili. "Goethe’s Song of Songs : Reorientation, World Literature." Prooftexts 40, no. 1 (2023): 110–39. http://dx.doi.org/10.2979/ptx.2023.a899251.

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Abstract: The engagement of the German poet Johann Wolfgang von Goethe (1749–1832) with biblical Hebrew poetry already during the early stages of his career in the 1770s and later during the Divan period (1814–27) was associated with his study of Oriental literatures. Under the influence of his mentor and friend, Johann Gottfried Herder, Goethe devoted himself to studying and translating Hebrew and Arabic sources (mostly from the Latin), among them the Song of Songs, alongside chapters from the Qurʿan. In his late work his reflections on the Hebrew biblical poem were associated with his interp

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Soleymanzadeh, Alireza. "Arabic-Persian Motifs of ʿUd̲h̲rī Love in the Georgian Romantic Poem of "The Man in the Panther's Skin"". International Journal of Linguistics, Literature and Translation 3, № 5 (2020): 113–20. http://dx.doi.org/10.32996/ijllt.2020.3.5.13.

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"The Man in the Panther's Skin" is the masterpiece of Shota Rustaveli (c. 1160—after c. 1220), the greatest Georgian Christian poet, who has been translated into nearly 45 languages in the world so far. In this article we are going to study the Motifs of ʿUd̲h̲rī Love (AR: al-ḥubb al-ʿud̲h̲rī) in Rustaveli's book. The Ghazal (ode) of Ud̲h̲rī is a literary product of the Islamic-Arab community in which love derives its principles from religion of Islam and the like. In fact, during the era of the Umayyad caliphate (661-750 BCE) was born ʿUd̲h̲rī as a new kind of ode in the Arabic poetry in the

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Zare-Behtash, Esmail. "Images of ‘Love’ and ‘Death’ in the Poetry of Jaláluddin Rumi and John Donne." International Journal of Applied Linguistics and English Literature 6, no. 2 (2017): 97. http://dx.doi.org/10.7575/10.7575/aiac.ijalel.v.6n.2p.97.

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The purpose of this study is to compare the lives and literary careers of two great poets from the East and the West to find common grounds in their lives and writings. In comparing the poetic works of these two great poets, the study will focus on love and death as two major images in the poetry of these two great poets. Jaláluddin Moláná Rumi as he is called in the West, was a Persian poet-philosopher, and John Donne was a metaphysical poet-preacher from England. These two poets wrote much about their ideas with lucidity and wit. Love and death were both of supreme concern for these poets an

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Rahmanian, Elaheh, and Reza Ashrafzadeh. "Women in Shahnameh: An Overview on Mythical, Lyrical and Social Aspects." Revista humanidades 10, no. 1 (2019): e39816. http://dx.doi.org/10.15517/h.v10i1.39816.

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Shahnameh is the most significant Persian epic masterpiece and it is the world's lengthiest epic poem written by a single poet. Shahnameh mainly describes mythical and historical dimensions of the Persian Empire in series of stories. The manifestation of love in the stories of Shahnameh is a real stimulus to prowess and epic. In this regard, Ferdowsi delicately paid attention in developing women characters of Shahnameh. In this article, it is tried to investigate mythical, lyrical and social aspects of women in different sections of Shahnameh. Mythical aspects of Shahnameh including zoroastria

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Kamaladdini, Mohammad Baqere, and Morteza Ghiasi. "Taraz Al Akhbar in Persian Literature and Culture." International Letters of Social and Humanistic Sciences 26 (April 2014): 22–30. http://dx.doi.org/10.18052/www.scipress.com/ilshs.26.22.

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Taraz Al Akhbar, the effect of Abdel Nabi poetry and storytelling (1589-1980); is a collection of poem and prose texts that is valuable from the perspective of storytelling. This anthology has literary value for the sake of diversity of poem and prose texts, and it is an important source for many literary studies. In this article after the introducing the writer, the main framework of the book based on four categories of war, banquet, love, and agility, as well as the literary value was investigated. The prologue was noticed for consideration of invention of stories, story attribute, story tel

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Dr. Afshan Nahid. "Sarojini Naidu as a Writer of Love-Lyrics." Creative Launcher 5, no. 4 (2020): 56–59. http://dx.doi.org/10.53032/tcl.2020.5.4.10.

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Sarojini Naidu is a writer of lyrics which have beauty and charm, delicate fancy and gossamer imagination, emotional fervour and sensuo-usness. Her poems reveal her sex. Talking of them, Arthur Symons wrote, "It is for this bird-like quality of song that they are to be valued". More than one third of bulk of her poetry is devoted to a lyrical presentation of the bliss of love and pathos of separation. Some of her typical love-lyrics are Ecstasy, Song of Radha, The Milk Maid, A Persian Love-Song, In a Time of Flowers, Humayun to Zobeida, Devotion etc. In the poem Alabaster she gives us a clear

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Sarvghadi, Fatemeh, and Zohreh Taebi Noghondari. "The Translator-text Interaction Based on Gadamer’s Theory of Fusion of Horizons: A Case Study of Translations of Romantic Poetry into Persian." Hikma 20, no. 1 (2021): 45–70. http://dx.doi.org/10.21071/hikma.v20i1.12787.

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Love of poetry has a long history among Iranians, so is the case with translation of poetry in their recent attempts. Thus, the significant number of translations has been made from Western poems. British Romantic poetry, as one type of Western poetry, has been translated since the beginning of poetry translation in Iran. This paper aims to investigate the translations of the British Romantic poems diachronically, the translations published in the 20th century, before the Revolution of 1979, and synchronically, the Romantic poems translated in the 21st century, the post-Revolutionary period. T

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Muhammad Saeed Ahmad and Dr. Saeed Ahmad. "A Comprehensive Review of Abdul Aziz Khalid's Works." Tasdiqتصدیق۔ 3, no. 01 (2021): 53–71. http://dx.doi.org/10.56276/tasdiq.v3i01.58.

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Abdul Aziz Khalid is one of the most renowned Pakistani poets of Urdu literature. He adorned his poetry bouquet with multiple languages such as Arabic, Persian, Turkish, Hindi, and Hebrew. He wrote almost forty books on different types of literature, especially on Naat, Ghazal, Poem, quatrains, translation, and criticism. His knowledge & vision about Islamic history and literature of different languages is above board. The names of his books are very unique and earned immense popularity particularly Farquleet, MaazMaaz, TaabTaab, Manhamanna, Lehun-e-sareer, Abu Turab, Sani lasani, Kaf e Da

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Raoufzadeh, Narges, Sharzad Mohammadhosein, and Shiva Zaheri Birgani. "Analysis of Love, Death, Rebirth and Patriarchy in Two Contemporary Poetess Forough Farrokhzad and Sylvia Plath’s Selected Poems." Budapest International Research and Critics Institute (BIRCI-Journal) : Humanities and Social Sciences 2, no. 4 (2019): 56–64. http://dx.doi.org/10.33258/birci.v2i4.607.

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ForoughFarrokhzad and Sylvia Plath’s poems are closely linked to their personal life and their marriage. Their poems are confessional in style. Farrokhzad criticizes Iranian male dominant society in which women are marginalized and haven’t any voice in the society, so seeking their voice and identity in modern literature, especially in modern Persian poetry. Sylvia Plath attempts to resist patriarchy in her society through her poems too. Two poets highlighting and expressing the lack of interest in life and the sole desire to die in most of their poems. Not only poetic imagery and themes like

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Kościelniak, Krzysztof. "The Neoplatonic Roots of Apophatic Theology in Medieval Islam on the Example of Maqāmāt aṭ-ṭuyūr/Manṭiq aṭ-ṭayr (The Conference of the Birds) by ʿAṭṭār Nīšāpūrī (ca. 1145–1221)". Verbum Vitae 41, № 3 (2023): 647–72. http://dx.doi.org/10.31743/vv.16185.

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This study will focus on the metaphysical and theological thought of Farīd ad-dīn ʿAṭṭār Nīšāpūrī, i.e. Abū Hamīd bin Abū Bakr Ibrāhīm (ca. 1145/6–1221). ʿAṭṭār’s best known masterpiece, Maqāmāt aṭ-ṭuyūr (Arabic Manṭiq aṭ-ṭayr), The Conference of the Birds, is seen as the finest example of Sufi love poetry in the Persian language after Rūmī. His thought is distinguished by its provocative and radical theology of love, as well as elements of apophaticism. ʿAṭṭār Nīšāpūrī’s vision of God should be analyzed in the context of Neoplatonism, which in a special way contributed to the development of a

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Seyed-Gohrab, Asghar. "Rūmī’s Antinomian Poetic Philosophy." Mawlana Rumi Review 9, no. 1-2 (2020): 159–99. http://dx.doi.org/10.1163/25898566-00901009.

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AbstractWestern reception of Rūmī in the last few decades is intriguing, as he is commonly considered a gentle Muslim, different from other sages that Islamic culture produced. Rūmī’s otherness is often based on his powerful and peerless poetry, deploying rich wine imagery, homoerotic love metaphors, and an emphasis on the superiority of the heart and spiritual growth, and dismissing the outward and orthodox tenets. This paper argues that Rūmī belongs to a millennium-old Persian Sufism, and these poetic tropes derive from a firm antinomian tradition, functioning as strong metaphors to express

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Habib, Irfan. "Reason vs. Religion in Medieval India: Mainly from Evidence in Persian." Medieval History Journal 26, no. 1 (2023): 7–22. http://dx.doi.org/10.1177/09719458231159489.

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The pursuit of reason may be defined as the drawing of logical deductions from a study of actual phenomena, and thus be essentially confined to the results gained from access to the various branches of science. It was in Greece where, from the fifth century BCE onward, rational thought was deemed to have developed most. Greek texts exercised undeniable influence on early thought in the Islamic world, Alberūnī’s Kitabu’l Hind being a remarkable product of that influence. Muslim theologians mounted a tirade against rationality (‘aql), in which the ṣūfīs joined; but since ṣūfic moral thought ofte

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Ecklund Farrell, Dianne. "Rear Cover: Courtly Love in the Caucasus: Rustaveli’s Georgian Epic, The Knight in the Panther Skin." Carl Beck Papers in Russian and East European Studies, no. 2205 (November 13, 2012): A. http://dx.doi.org/10.5195/cbp.2012.193.

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The Knight in the Panther Skin by Shota Rustaveli is the great medieval (ca. 1200) epic of Georgia, and its most distinctive feature is courtly or romantic love, which is its basic motivating force. This article seeks to establish in which respects The Knight in the Panther Skin resembles Western courtly love, and what the explanation for this resemblance might be. In this endeavor I have had to challenge a common (mis-) conception that Western courtly love was essentially illicit loveOne can easily demonstrate that the literary roots of The Knight in the Panther Skin lie in Persian literature

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Drozdov, V. A. "The authorship of the poem ‘Ushshaq-nama from the prospect of academic orientalist studies and modern computer technologies." Orientalistica 3, no. 5 (2020): 1360–78. http://dx.doi.org/10.31696/2618-7043-2020-3-5-1360-1378.

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The poem ‘Ushshaq-nama by Fakhr ad-Din ‘Iraqi (610–688 / 1213–1289) is the first poetical writing on the subject of mystical love in Persian literature. ‘Iraqi’s authorship of this work has never been questioned by researchers. However, the English orientalist J. Baldick 1973 cast a doubt on ‘Iraqi’s authorship of this poem. The article examines in detail the arguments of J. Baldick both from the point of view of the context of the creation of the poem, as well as the methods of the latest computational methods, in particular stylometry. Boldik's arguments concern both the historical and relig

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Naseri, Mahin Pourmorad, and Parvin Ghasemi. "Mythopoeia in Akhavan’s & Eliot’s Poetry." Journal of KATHA 18, no. 1 (2022): 21–38. http://dx.doi.org/10.22452/katha.vol18no1.2.

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T. S. Eliot, the well-known English poet, and Mehdi Akhavan Sales, one of the pioneers of the Modern Persian Poetry, have applied mythologies in their poetry. The present study is an attempt to make a comparison between Eliot’s early poems, i.e. “The Waste Land” and “The Love Song of J. Alfred Prufrock”, and Akhavan’s two poems, “Qese-e Shahriar-e Shahr-e Sangestan” [The Story of the King of the Stoned City] and “Khan-e Hashtom va Adamak” [The Eighth Task and the Puppet] from a Tolkienian perspective of mythopoeia. Laying their arguments in Jost’s fourth category of comparative studies (themes

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Mortazavi, Seyedeh Sahar, Zahra Jannessari Ladani, and Hossein Pirnajmuddin. "‘Need’ and ‘Desire’ in Shakespeare's Sonnets and Mawlana's Ghazals." Critical Survey 35, no. 1 (2023): 94–105. http://dx.doi.org/10.3167/cs.2023.350106.

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Abstract This article aims at a comparative reading of a selection of Shakespeare's sonnets and Mawlana's ghazals from a Levinasian perspective. We will argue how Shakespeare and Mawlana (Rumi) both represent an ethical relationship with the Other in their poems, where the needs and demands of the Other are prioritised. We will also contend that although Shakespeare's sonnets are not exclusively concerned with secular love or eroticism, they are closer to the Levinasian notion of desire or a-satiable desire in which transcendence becomes possible through need. On the other hand, Mawlana's ghaz

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Mohammed HUSSEYIN, Hazim. "THE CONCEPT OF NATURE IN THE POETRY OF YAHYA KEMAL BEYATLI." RIMAK International Journal of Humanities and Social Sciences 3, no. 4 (2021): 376–87. http://dx.doi.org/10.47832/2717-8293.4-3.36.

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Yahya Kemal Beyatlı is one of the greatest Turkish poets in the 20th century. He left deep influence in Turkish literature by his powerful style and his famous lyrics in addition to his literary personality that he formed in authentic and natural framework faraway from artificiality. He was a man of culture as well as ideology. Our great poet skillfully made use of Ottoman language in addition to modern Turkish language. He elaborated his concept of poetry throughout his own ideas, style and his use of metrics in poetry. The poet wrote his poems in unique subjects that portray immortality, lov

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Reysner, Marina L. "Beauty in the Mirror of Poetics [Book review:] N.Yu. Chalisova. Of Persian Beauty. The Lovers’ Companion by Šaraf ad-Dīn Rāmī. Analysis, translation from Persian, commentary, indices, and appendix. Moscow: Higher School of Economics Publishing House; 2021. 430 с." Orientalistica 5, № 1 (2022): 147–56. http://dx.doi.org/10.31696/2618-7043-2022-5-1-147-156.

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The book under review is written by the renowned specialist in Iranian studies, the distinguished Russian scholar Natalia Yurievna Chalisova. She is known as the translator of the most significant and authoritative medieval Iranian treatises on poetics written in Classic Persian. The present book comprises a commented edition and translation of the poetical treatise by Sharaf ad-Din Rami under the title “Interlocutor of Lovers”, compiled in the 14th century. This is a unique work, which combines the features of the ‘ilm al-badi‘ (adornments of poetic speech) with the list of poetical hints and

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Prigarina, N. I. "On the Issue of the Concept of Taqlid in the Iqbal’s Poetry: Selfless Following or Shameless Imitation?" Orientalistica 6, no. 2 (2023): 290–305. http://dx.doi.org/10.31696/2618-7043-2023-6-2-290-305.

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Muhammad Iqbal (1877–1938) was a notable figure in the Muslim Reformation movement in India of his time. He wrote poetry in Urdu and Persian and philosophical prose in English. The article is devoted to a rare case in the poetic practice of Iqbal when the theological concept of taqlid — “imitation”, “following the tradition”, radically changes its connotation in a poetic text. In Islam, there is a trend opposite to taqlid –ijtihad, the solution of emerging legal problems that had no precedent. The term ijtihad is always mentioned by Iqbal in the same sense, while for taqlid the situation is di

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Boni Joshi. "Tracing the Elements of Romanticism and Spirituality in Rumi's Masnavi." International Peer Reviewed E Journal of English Language & Literature Studies - ISSN: 2583-5963 1, no. 1 (2019): 07–15. http://dx.doi.org/10.58213/ell.v1i1.2.

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The shining star of the universe, Jalaluddin Mohammad Rumi, has long been acknowledged as the most significant Sufi Mystic Poet. Only the greatest Sufi poetry in the Persian language can be attributed to him. One of the most revered works of Persian Sufi literature, this book is recognised as the most mystifying ever written. It also reveals the many levels of spirituality that can't be defined. His work falls under the category of verse-only compositions without a narrative framework. It provides moral lessons in the form of stories and parables. In order to get his point through, he made a c

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Baig, Hassan, and Ghulam Shams-ur Rehman. "U-6 A Stereoscopic Analysis of Afghanistan in Religious, Political and Historical Context: A Research Study." Al-Aijaz Research Journal of Islamic Studies & Humanities 5, no. 1 (2020): 69–96. http://dx.doi.org/10.53575/u6.v5.01(21).69-96.

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This paper aims to explore the Cultural Sufism of Khorasan. The overall culture of Afghanistan is very ancient almost two millennia old. It traces it's records to times of Achaemenid Empire of 500BC. The word Afghanistan is translated as "Land of the Afghans" or "Place of Afghans". The official languages of Afghan nation are Pashto and Dari. It is a tribal and rural society with many different regions in the country and each region having distinctive indigenous language. In spite of having some differences almost all Afghans follow a same Islamic tradition and behave accordingly. By following

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Musayeva, E. "Issues of Physical Perfection and Physical Education of Women in the Poetry by Nizami Ganjevi." Bulletin of Science and Practice 7, no. 9 (2021): 650–54. http://dx.doi.org/10.33619/2414-2948/70/67.

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After gaining independence, the Republic of Azerbaijan, one might say, has always honored all our writers and poets from our classical heritage. Our President Ilham Aliyev has declared this year the Year of the classic poet Nizami Ganjavi. The main goal is the desire to lead our nation forward, to protect it, to preserve the legacy left to us by our great leader, world politician Heydar Alirza oglu Aliyev. He also pointed out the importance of preserving our classical poets such as Nizami Ganjavi and passing on their works to the younger generation. Female images play a key role in the works o

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Hana, Yafia. "Poets at the Court of Sayf Al-Dawla Al-Hamadani." Oriental Courier, no. 2 (2022): 55. http://dx.doi.org/10.18254/s268684310021470-5.

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The article researches poetry life at the court of Sayf al-Dawla al-Hamadani, who was the Emir of Aleppo. The ruler encouraged the development of literature, and the most opulent court of the Emir of Aleppo in the Middle East attracted poets, writers and scholars from all over the Arab world. The cohort of the most famous poets at the court of Sayf al-Dawla included al-Mutanabbi, Abu Firas al-Hamadani, Abu al-Abbas al-Nami, al-Sanawbari and others. Al-Mutanabbi was the most famous poet of this period. The poet was imbued with a special love for the Bedouin character and improved his knowledge

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Fayyaz, Parwana. "Jami’s Rhetoric of Old Age and Aging in Salaman va Absal." Afghanistan 5, no. 1 (2022): 30–59. http://dx.doi.org/10.3366/afg.2022.0083.

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Between the years 1480 and 1484 AD, Jami wrote a long and extraordinary narrative poem, the masnavī of Salaman va Absal. At the time of its completion, Jami was about seventy years old. In this article, I discuss the significance of the poet’s age at the time he wrote this poem, while also examining the Sufi–Neoplatonic interpretations of old age embedded in the poem itself. I argue that Jami uses old age as a rhetorical device, and aging as an induction into a new mode of thinking. This allows the poet to emancipate himself from the poem’s aesthetics and its aesthetic constraints, to focus in

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Metzger, Laurent. "Comparison Between European Mystics in the 14th Century and Sumatran Sufis in the 16th-17th Centuries." INContext: Studies in Translation and Interculturalism 4, no. 1 (2024): 114–32. http://dx.doi.org/10.54754/incontext.v4i1.72.

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This study offers a comparative examination of the mysticism practiced by European spiritual thinkers in the 14th century and Sumatran Sufis in the 16th to 17th centuries, revealing striking inter-cultural similarities in their spiritual quests secluded from the urban tumult. These mystics, though divided by geographic and temporal distances, engaged profoundly with religious metaphysics, passionately expressing their spiritual explorations through sermons, literary compositions, and poetry. Central to their discourse was the relationship between the individual and the divine, with a particula

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