{"id":219,"date":"2021-02-27T22:31:54","date_gmt":"2021-02-27T19:01:54","guid":{"rendered":"http:\/\/hafeziyan.ir\/en\/?p=219"},"modified":"2021-02-27T22:31:54","modified_gmt":"2021-02-27T19:01:54","slug":"the-rise-of-half-of-hafezians-sun-of-heart","status":"publish","type":"post","link":"http:\/\/hafeziyan.ir\/en\/?p=219","title":{"rendered":"The rise of half of Hafezian\u2019s sun of heart"},"content":{"rendered":"

The rise of half of Hafezian\u2019s sun of heart<\/strong><\/p>\n

\u00a0<\/strong><\/p>\n

\u00a0<\/strong><\/p>\n

\u00a0<\/strong><\/p>\n

Nasrin Faghih MalekMarzban<\/strong><\/p>\n

Associate professor of Alzahra Universitry<\/strong><\/p>\n

Abstract<\/strong><\/p>\n

Studying works and poems of Abulhassan Hafezian is important for their special type of maturity and improvement. To study and analyze Allamah Hafezian\u2019s thoughts one can apply cognitive linguistics in viewpoints of Croft and Cruse and having categorized and determined prototypes, study the mental spaces, metaphors and metonymies, imaginary schemas and encyclopedic meanings of his words.<\/p>\n

Based upon this method, concepts of Hafezian\u2019s poems were categorized in five groups of intuitive moods, discovery of world system, servicing the greats, leading and writing memoirs and two prototypes of religious leader and poet-mystic in poems. In the poems which in he talks about intuitive moods and discovery of world system, he selects a metaphorical longue and use the words of poets and mystics; while in his leadership, writing memoirs and servicing the greats most uses real figures and colloquium.<\/p>\n

Key words: Abolhassan Hafezian, language of poetry, Thought, Cognitive Linguistics.<\/em><\/strong><\/p>\n

Introduction<\/strong><\/p>\n

Great people like Allamah Abolhassan Hafezian while attempt to train their self by penance, get to such a maturity which sometimes could not be represented in conditional lexis and concepts and they use simplicity rather than complication. The only difference is that this simplicity is resulted after the complication and not before. The maturity of such mystics dominates the conventional lingual significations and contracts and extracts secondary concepts of lexis and signs.<\/p>\n

Allamah\u2019s comprehension of numbers, lexis, shapes and Owfaq is much different with people. By the relations of number 1-5 and quintuple groups, he gets God\u2019s names and Muhammad\u2019s epithets. By 625 cells of lexis and numbers gets the decrees that it\u2019s just like that he has discovered a bit of divine genesis secrets and relationships of sacred creation in a determined system. His view toward the world is so deep, looking on and exploring that the reader having acquainted to these words doubts about him\/herself and gets aware of his\/her own defaults. The reader\u2019s knowledge about Allamah gets completed when he\/she comprehends the meanings eras and concepts behind lexis.<\/p>\n

Theoretical Base<\/strong><\/p>\n

Cognitive linguistics is an approach which transports subjective and abstract concepts in the frame of lingual elements. In this approach a border is defined between semantics and lexis. This border is a device to process and interpret the concepts.<\/p>\n

The relations between words and thought in this approach form because of making connections with objective and subjective worlds by subjective data. So, language processes and shape the data and represent it in a subjective and comprehensible form. Many of these concepts and imaginary subjective systems are placed in cognitive categorization. This process is one of prominent cognitive activities which is the most important one.<\/p>\n

Cognitive Linguistics<\/strong><\/p>\n

Language is a treasure to comprehend objective concepts and sets. The outcome of human looking, listening and thought is indexed in his\/her mental concepts. So, thinking devices depend on these concepts. The author on one side by a systemic thinking frame and on the other side by systemic and structural language makes a connection between his own and the reader\u2019s mind. The eras which has been formed in the author and the reader\u2019s mind are most abstract; but in fact it is words which carries the structure of addresser and create the basis of objective concepts. \u2018The cognitive logic of speech is based upon analyzing the man\u2019s mentalities about something; so an imaginary agent has a mentality of something and the other evokes it\u2019 (Shaeiri, 2003: 145).<\/p>\n

\u2018Cognitive linguistics in fact studies the applied language. To express meaning, we do not apply lingual capabilities and only create a schema using a wide cognitive range of cultural resources, seeking samples and frames and create between them a creative and masterly relationship\u2019 (Gilles Fauconnier).<\/p>\n

Subjectivity and studying the models of conceptualization provided a way for semantic studies. Attitudes toward this science formed in 1970 and 1980. Evans as an expert of the field believes \u2018the basis of Cognitive linguistics were founded by some scholars in 1970. This group consists of Charles Fillmore, George Lakoff, Ronald Longocker, and Leonard Talmy.\u2019 (Vyvyan Evans); but cognitive linguistics formally took its place in 1970 by few researchers. Cognitive linguistics society was founded on Duisburg conference in 1989.<\/p>\n

Among the issues in wide range semantics one can mention metaphor and metonymy, categorization, image schemas and encyclopedic meaning.<\/p>\n

Categorizing mental concepts<\/strong><\/p>\n

Categorization is one of the most fundamental methods of anthropology. So that mind gets engaged by an individual and special existence. Conceptual categories can be about cognitive devices which are valuable with some general and conventional functions. In other words \u2018categorization is our ability in comprehending comparisons and contrasts of elements and putting them in different groups\u2019 (RassekhMahand, 2014: 86).<\/p>\n

Conceptual categories can be considered as cognitive device and are attributed by cognitive duties; such as learning, planning, communications and economy. The concepts which carries cognitive load, are converted to an orderly system by these categories. The knowledge and concept which are received from the individuals of a set by group categorization, if confined in cognitive criteria are generalized to other members (Croft and Cruse, 2004: 74).<\/p>\n

Conceptual categories are viewed from different points of view which although are connected to each other, they need a clear distinction. This model is a way to comprehend some separate identities and special experience of what is comprehended abstractly and subjectively. The main element of categorization theory is the concept of hyponymy. Two characteristic which are pointed in this paper are borders of issue and gradation of centralization. So a concept usually has a center which gradually decreases from around toward center (Croft and Cruse, 2005: 75). Rosch applies the term prototype rather than the term center (Croft and cruse) and focal (Berlin and Kay) (Ungerer and Smith, 1996: 8).<\/p>\n

According to prototype, one can form mental concepts on two bases: principle of cognitive and correlational structure (Evans and Green, 2006: 255).<\/p>\n

Some categories consists of a range of subcategories. In order to comprehend absolute levels, there are backgrounds with describable characteristics; so the characteristics of other categories by type and quantity of information.<\/p>\n

Difference between the characteristics is the basis of needing categorization. These characteristics get distinction by a range of similarities and according to having necessary and sufficient qualifications are placed in a special category. In semantics, these characteristics are known as attributes. Each attribute has a distinct definition or concept. The categorizations are not always successfully accepted. In a homogeneous categorization there is not always a contrast between two members of a category. So using the model of prototype repair it somehow. \u2018Prototype is a mental and somehow abstract representation which consists of characteristics that display a category appropriately\u2019 (RassekhMahand, 2014: 90). Studying prototype in fact is the beginning of exploring cognitive linguistics, both in psychology and linguistics.<\/p>\n

Basic is the most comprehensive level which in the model of characteristics of behavioral communications exist. For this level one can introduce a clear visual image. Information offered in the basic level in fact can be interpreted by reason and syllogism. One of the main outcomes of categorization is based on that there is not possible to categorize without determining the borders (Croft and Cruse, 2005: 84).<\/p>\n

Abulhassan Hafezian and his works<\/strong><\/p>\n

Among schools of truth in contemporary years one can just regard a school attractive which in addition to subtle thoughts and sciences attends to other\u2019s facts of life and attempts to prove itself attending and respecting others. Servicing people and resolving people\u2019s problems were among pleasant characteristics of Allamah. In this way he made a soul everlasting in the world which is likely alive and his heart is like a light shine on others\u2019 life. Although he has confessed that he has revealed just a half of his sun of heart and the other half is concealed in nested clouds:<\/p>\n

\u0646\u0635\u0641\u06cc \u0627\u0632 \u0634\u0645\u0633 \u062f\u0644 \u0637\u0644\u0648\u0639 \u062f\u0647\u0645\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u0646\u0635\u0641\u00a0 \u062f\u06cc\u06af\u0631 \u062f\u0631\u00a0\u00a0 \u0627\u0628\u0631\u0647\u0627\u00a0\u00a0 \u0628\u0627\u0634\u062f<\/p>\n

Even this revealed half is not perceived by conventional and usual devices and attitudes. Perhaps one should look to this sun with a sight made of light. I was lucky in Ramadan to remember Allamah Hafezian. In Rabie-o-Aavval I knew his poems more and in 17 Rabie-o-Avval on the Prophet Muhammad\u2019s birthday the decrees settled in table of heart. These are all of the current which signifies hidden relations of environment and divinity of things, places and times. I respect Hafezian because he respected to people and creatures for the sake of God and his religion.<\/p>\n

Unfortunately Allamah\u2019s poems have not been published in a unified collection yet. The works and poems which I received from his respected daughter are: 1. Mathnavi of Towfigh (description of traveling to Qazvin and India in 13 pages in Allamah\u2019s handwriting), 2. Refrain of \u2018Houhouye Morghe Sahar (my naming of the refrain) in three pages, the refrain of \u2018Ya man hou\u2019 (my naming of the refrain) in three pages, the mystic sonnet of \u2018Khake Paye Hameh Sho!\u2019 (my naming of the refrain), Qassidah of \u2018Louhe Mahfouz\u2019 (decrees) in three pages and the Qeteh of \u2018Louhe Mahfouz\u2019 in two pages in the time of devoting to shrine of Imam Reza (p.b.u.h), the book of description and interpretation of decrees.[1]<\/a><\/p>\n

She granted two books of \u2018Maz-hare Vaghte Khoda\u2019 and \u2018Hafeze Asrar\u2019 which the first is the words of Haj Sheikh Abd-ol-Qaem Shooshtari and the second is a collection of articles of great professors about Allamah Hafezian which his daughter, Qodsieh Hafezian has gathered.<\/p>\n

Method of Research<\/strong><\/p>\n

Since poetry is the language of soul and is a glorious current of soul on language, in this paper, Allamah\u2019s poems are studied. Aside from that Allamah in addition to the decrees which is about discovery and proof of secrets, has composed poems of his moods. Studying the poems repeatedly by the method of cognitive linguistics, the concepts were categorized and according to prototypes in concepts, language of poetry and mental spaces, encyclopedic meaning, image schemas, metaphors and metonymies were studied.<\/p>\n

Categorization of Allamah\u2019s Poems<\/strong><\/p>\n

Categorization is done in two levels of basic according to Rosch or in generic level. Two other levels of categorization which have more distance, are two levels of superordinate and subordinate. Anyway one can summarize basic and superordinate concepts of Allamah\u2019s poems in these headlines: Intuitive moods, servicing the greats, discovery of world system, leading and writing memoirs.<\/p>\n

    \n
  1. Intuitive moods<\/strong><\/li>\n<\/ol>\n

    Among the most important concepts in Allamah\u2019s poems is mentioning his intuitive mood. There are moments which in it seems that a drastic passion from his sea-like heart and it seems that he have no choice except artistic expression of it. Ayatollah Shoushtari explains the reason of composing the poem of Hoohooye Morghe Sahar in this way: \u2018in 1981 late Hafezian in the jungle of Soofi poureh in Kashmir sitting on a boulder by the side of a river under a tree has composed these poem\u2019 (Moussavi Motlaq, 2011: 83). He also says: \u2018He said in the morning besides Lahore city I was thinking about Hadith Qudsi and\u2026 in the moment I composed the poem\u2019 (ibid: 86).<\/p>\n

    Cluster of superordinate and subordinate categorizations are in this way:<\/p>\n\n\n\n\n
    <\/td>\n<\/tr>\n
    <\/td>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

    The main characteristic of these conceptual cluster is the intuitive mood of reality which is never given to everyone. It is inaccessible and indefinable. One should talk about it by metonymical and metaphorical language or seal off the lip. It is dangerous for strangers and misdirect them.<\/p>\n

    When Allamah composes:<\/p>\n

    \u0628\u0634\u0646\u0648 \u0622\u0648\u0627\u0632 \u0648 \u0635\u062f\u0627\u06cc\u0645 \u0647\u0648\u0647\u0648\u06cc\u0627 \u0645\u0646 \u0647\u0648\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u0645\u0638\u0647\u0631 \u0648\u0641 \u062e\u062f\u0627\u06cc\u0645 \u0647\u0648\u0647\u0648 \u06cc\u0627 \u0645\u0646 \u0647\u0648<\/p>\n

    Certainly he has had a special mood which cannot quench this ebullient sources; but surely a confidant should hear him who have the ability of perceiving and companionship.<\/p>\n

    \u0645\u062d\u0631\u0645\u06cc \u06a9\u0648 \u06a9\u0647 \u0628\u0647 \u0627\u0648 \u0631\u0627\u0632 \u062f\u0644 \u0627\u0628\u0631\u0627\u0632 \u06a9\u0646\u0645\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u062f\u0631\u06cc \u0627\u0632 \u0634\u0647\u0631 \u062d\u0642\u06cc\u0642\u062a \u0628\u0647 \u0631\u0648\u06cc\u0634 \u0628\u0627\u0632 \u06a9\u0646\u0645<\/p>\n

    \u06cc\u0627\u00a0 \u0645\u062d\u0631\u0645\u06cc \u06a9\u0648 \u06a9\u0647 \u062f\u0647\u0645 \u0627\u0632 \u062f\u0644 \u062e\u0648\u062f \u0622\u06af\u0627\u0647\u06cc\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u067e\u0631\u062f\u0647 \u0628\u0631\u062f\u0627\u0631\u062f \u0648 \u0628\u06cc\u0646\u062f \u062f\u0631 \u0627\u0644\u0651\u0627 \u0627\u0644\u0644\u0647\u06cc<\/p>\n

    In these moods, he perceived the depth of his masters\u2019 speeches and got effected by them. When he meets Agha Moussa Zarabadi he talks about him how lovingly and gets faded in praising him that it seems that he is drown in sunshine. So the view and speeches of sheikh effect on Allamah\u2019s heart in other way:<\/p>\n

    \u06cc\u06a9 \u0646\u06af\u0647 \u0627\u0648 \u0646\u0645\u0648\u062f \u0648 \u06af\u0641\u062a \u0628\u06af\u0648\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u0648\u062d\u062f\u0647 \u0644\u0627 \u0627\u0644\u0647 \u0627\u0644\u0627 \u0647\u0648<\/p>\n

    \u0631\u062d\u0645\u0647 \u0627\u0644\u0644\u0647 \u0639\u0644\u06cc\u0647 \u0637\u0627\u0628 \u062b\u0631\u0627\u0647\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u062c\u0639\u0644 \u0627\u0644\u062c\u0646\u0647 \u0644\u0647 \u0645\u062b\u0648\u0627\u0647<\/p>\n

    Up to the end of the mathnavi the poet repeats these two verses and these words are like a refrain for his speech. It is clear that he has a taste of this speech which cannot pass through it easily.<\/p>\n

    Allamah writes about traveling to Qazvin or India from verdancy to maturity and in his mathnavi of Towfiq writes about his traveling in a simple way and also artistic represents his evolution.<\/p>\n

    Servicing the greats<\/strong><\/p>\n

    Allamah Hafezian considers meeting the greats, following, politeness and submission to them as one of main stages of maturity. He has frequently talked about of his services for Sheikh Hassanali Nokhodaki or Sheikh Isfahani and others. Meeting Sheikh Moussa Zarabadi attracts him to Qazvin and knows it the origin of boon and blessing. So he stays in Imam Reza\u2019s sanctuary and gains brace:<\/p>\n

    \u0627\u0632 \u0628\u0632\u0631\u06af\u0627\u0646 \u062f\u06cc\u0646 \u0646\u0645\u0627\u06cc\u0645 \u06cc\u0627\u062f\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u062d\u0642 \u06a9\u0646\u062f \u0631\u0648\u062d \u0622\u0646 \u0628\u0632\u0631\u06af\u0627\u0646 \u0634\u0627\u062f<\/p>\n

    \u0627\u06cc \u062c\u0648\u0627\u0646 \u062e\u062f\u0645\u062a \u0628\u0632\u0631\u06af\u0627\u0646 \u06a9\u0646\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u0646\u0641\u0633 \u0627\u0645\u0627\u0631\u0647 \u0631\u0627 \u0628\u0647 \u0641\u0631\u0645\u0627\u0646 \u06a9\u0646<\/p>\n

    \u0628\u0647\u0631 \u062e\u062f\u0645\u062a \u0647\u0645\u06cc\u0634\u0647 \u062d\u0627\u0636\u0631 \u0628\u0627\u0634\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u06af\u0631 \u0642\u0628\u0648\u0644\u062a \u06a9\u0646\u0646\u062f \u0634\u0627\u06a9\u0631 \u0628\u0627\u0634<\/p>\n

    The concepts of Allamah\u2019s poems may be shown in this diagram:<\/p>\n\n\n\n\n
    <\/td>\n<\/tr>\n
    <\/td>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

    The characteristic which gathered these concepts together is a kind of perception which cannot be confined in speech. It is concealed in human and divine behavior, in man\u2019s self and in features of special men. Sheikh Muhtaba advised him to travel to Qazvin to embellish his pure heart. First he shall decide to pilgrimage and then stay with him for discipleship. When Allamah meets Agha Moussa gets bewildered and compose these verses:<\/p>\n

    \u0686\u0648\u0646 \u0631\u0633\u06cc\u062f\u0645 \u0628\u0647 \u062e\u062f\u0645\u062a\u0634 \u062d\u06cc\u0631\u0627\u0646\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u0634\u062f\u0645 \u0627\u0632 \u0622\u0646 \u0641\u0631\u0634\u062a\u0647 \u0627\u0646\u0633\u0627\u0646<\/p>\n

    \u0646\u0648\u0631 \u0627\u0632 \u0635\u0648\u0631\u062a\u0634 \u0628\u062f\u06cc \u0633\u0627\u0637\u0639\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u0644\u0645\u0639\u0627\u062a \u0644\u0648\u0627\u0645\u0639 \u0644\u0627\u0645\u0639<\/p>\n

    \u062e\u0644\u0642 \u0627\u0632 \u062e\u0644\u0642\u062a\u06cc \u0632 \u062e\u0644\u0642 \u0639\u0638\u06cc\u0645\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u0646\u0641\u0633 \u0627\u0648 \u0628\u0647\u062c\u062a\u06cc \u0632 \u0646\u0641\u0633 \u06a9\u0631\u06cc\u0645<\/p>\n

    \u062f\u0631 \u062d\u0642\u06cc\u0642\u062a \u0646\u0645\u0648\u0646\u0647 \u0627\u06cc \u0632\u0627\u0645\u0627\u0645\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u06af\u0647 \u0633\u062c\u0648\u062f \u0648 \u0631\u06a9\u0648\u0639 \u0648 \u06af\u0647 \u0628\u0647 \u0642\u06cc\u0627\u0645<\/p>\n

    \u06af\u0647 \u0628\u0647 \u062f\u0631\u062f \u0639\u0648\u0627\u0645 \u0647\u0645 \u062f\u0631\u062f\u06cc \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u06af\u0647 \u0628\u0647 \u062c\u0645\u0639 \u0639\u0648\u0627\u0645 \u06cc\u06a9 \u0641\u0631\u062f\u06cc<\/p>\n

    \u0628\u06af\u0631\u0641\u062a\u0647 \u0627\u0633\u062a \u0627\u0632 \u0633\u0631 \u062a\u0639\u0638\u06cc\u0645\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u0627\u0632 \u062e\u062f\u0627\u06cc \u0639\u0644\u06cc\u0645 \u0627\u0648 \u062a\u0639\u0644\u06cc\u0645<\/p>\n

    These verses praising him shows that how the poet describe mature man. In his attitude, maturity is accepting divine light, good behavior, continuous praying and sympathy with people. Servicing people and sympathy with them are his slogans. He ends his mystical qasidah by this verse:<\/p>\n

    \u06af\u0631 \u06a9\u0647 \u062e\u0648\u0627\u0647\u06cc \u06a9\u0647 \u062f\u0645 \u0627\u0632 \u0635\u062d\u0628\u062a \u0627\u06cc\u0634\u0627\u0646 \u0628\u0632\u0646\u06cc\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u062e\u0627\u06a9 \u067e\u0627\u06cc \u0647\u0645\u0647 \u0634\u0648! \u062a\u0627 \u06a9\u0647 \u0628\u06cc\u0627\u0628\u06cc \u0645\u0642\u0635\u0648\u062f<\/p>\n

      \n
    1. Discovering the system of the universe<\/strong><\/li>\n<\/ol>\n

      The image of a devote and pious man on Soufi Poureh hills who is sitting on a poor straw behind a board on some stones and bricks and draw and complete a table of numbers and letters signifies the table importance. Allameh spends several months on Louhe Mahfouz. He declares that in this decrees his attention is not just to the letters and numbers. He thinks about all the universe from a plant to heaven, cathedra and pen:<\/p>\n

      \u0628\u0628\u06cc\u0646 \u06a9\u0647 \u0631\u0648\u062d \u0633\u062e\u0646 \u062c\u0645\u0639 \u06a9\u0644 \u0648 \u0645\u0638\u0647\u0631 \u06a9\u0644 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u0632 \u0647\u0631 \u0637\u0631\u0641 \u0634\u062f\u0647 \u0645\u0648\u062c\u0648\u062f \u0648 \u0646\u0627\u0637\u0642 \u0648 \u06af\u0648\u06cc\u0627\u0633\u062a<\/p>\n

      \u0628\u0647 \u0647\u0631 \u0637\u0631\u0641 \u0646\u06af\u0631\u06cc \u062c\u0645\u0644\u0647 \u062c\u0645\u0644\u0647 \u0647\u0627\u0628\u06cc\u0646\u06cc\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u0628\u0647 \u062c\u0645\u0644\u0647 \u062c\u0645\u0644\u0647\u00a0 \u0627\u0648 \u0646\u0639\u0631\u0647 \u0645\u0628\u0627\u0631\u06a9 \u0647\u0627\u0633\u062a<\/p>\n

      Studying this mental concept of the poet, one may read these meanings:<\/p>\n\n\n\n\n
      <\/td>\n<\/tr>\n
      <\/td>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

      This discovery is not necessarily a sensational perception. A characteristic covering spiritual and rational problems in this set. It deals with both lexis and the secret behind. It\u2019s full of rationality and science of appurtenances as well. It has both cortex and seed. In addition to decrees and about lexis of pray and healing, Allamah attend to the secret behind lexis and see all aspects and components of the universe connected to each other. The core which is the love of Leyli effects on all lovers of the world.<\/p>\n

      \u0628\u0647 \u0630\u0631\u0647 \u0628\u06cc\u0646 \u0646\u0638\u0631 \u0628\u06cc\u0646\u06cc \u0627\u0631 \u0639\u06cc\u0627\u0646 \u0628\u06cc\u0646\u06cc \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u062d\u06a9\u0627\u06cc\u062a \u062f\u0644 \u0645\u062c\u0646\u0648\u0646 \u0648 \u062d\u0627\u0644\u062a \u0644\u06cc\u0644\u0627\u0633\u062a<\/p>\n

      The path of joining love is through fourteen infallibles and Imams:<\/p>\n

      \u0645\u0628\u0627\u062f \u0622\u0646 \u06a9\u0647 \u067e\u0631\u06cc\u0634\u0627\u0646 \u0634\u0648\u06cc \u0648 \u0633\u0631\u06af\u0631\u062f\u0627\u0646\u00a0\u00a0\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u0628\u0647 \u0647\u0648\u0634 \u0628\u0627\u0634 \u06a9\u0647 \u0645\u0642\u0635\u0648\u062f \u0645\u0627 \u0647\u0645\u0647 \u0622\u0646\u062c\u0627\u0633\u062a<\/p>\n

      … \u0632 \u0628\u0627\u0628 \u0639\u0644\u0645 \u0628\u0634\u0648 \u0634\u0647\u0631 \u0639\u0644\u0645 \u0631\u0627 \u062f\u0627\u062e\u0644\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u06a9\u0647 \u0634\u0627\u0647 \u0631\u0627\u0647 \u0647\u0645\u0647 \u0631\u0647\u0631\u0648\u0627\u0646 \u0631\u0627\u0647 \u062e\u062f\u0627\u0633\u062a<\/p>\n

      \u0645\u0642\u0627\u0645 \u0627\u0645\u0646 \u0648 \u0645\u062d\u0644 \u0648\u0635\u0627\u0644 \u0648 \u0642\u062f\u0633 \u0648 \u0634\u0647\u0648\u062f\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u06a9\u0647 \u0645\u0644\u06a9 \u0648 \u0645\u0644\u062a \u0627\u0631\u0648\u0627\u062d \u0627\u0648\u0644\u06cc\u0627 \u0627\u0644\u0644\u0647 \u0627\u0633\u062a<\/p>\n

      Allmah\u2019s viewpoint toward love in the universe is accompanied by philosophy, mystic and mystical view. He uses Mowlavi\u2019s lexis and verses of the matter and attend the divine origin of humans like him.<\/p>\n

      \u0645\u0646 \u0645\u0644\u06a9 \u0647\u0633\u062a\u0645 \u0648 \u062f\u0631 \u0639\u0627\u0644\u0645 \u062d\u0642\u06cc \u0637\u06cc\u0631\u0645\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u0686\u0646\u062f\u06cc \u0627\u0632 \u0627\u0648\u062c \u0628\u0644\u0646\u062f\u06cc \u0634\u062f\u0647 \u067e\u0633\u062a\u06cc \u0633\u06cc\u0631\u0645<\/p>\n

      He sees love and epiphany everywhere; while others are negligence:<\/p>\n

      \u0647\u0631 \u0637\u0631\u0641 \u0645\u06cc \u0646\u06af\u0631\u0645 \u0646\u0648\u0631 \u0631\u062e\u0634 \u062a\u0627\u0628\u06cc\u062f\u0647 \u0627\u0633\u062a\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u0644\u06cc\u06a9 \u0628\u06cc\u062f\u0627\u0631 \u0645\u0646 \u0648 \u062e\u0644\u0642 \u062c\u0647\u0627\u0646 \u062e\u0648\u0627\u0628\u06cc\u062f\u0647 \u0627\u0633\u062a<\/p>\n

      \u0622\u062a\u0634 \u0648 \u0634\u0639\u0644\u0647 \u0648\u06cc \u0628\u0631 \u0647\u0645\u0647 \u062c\u0627 \u0628\u0627\u0631\u06cc\u062f\u0647 \u0627\u0633\u062a\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u0628\u06cc \u062e\u0628\u0631 \u0632\u0622\u062a\u0634 \u0648 \u0622\u062a\u0634 \u0647\u0645\u0647 \u0633\u0648\u0632\u0627\u0646\u06cc\u062f\u0647 \u0627\u0633\u062a<\/p>\n

        \n
      1. Guidance<\/strong><\/li>\n<\/ol>\n

        Fiqh and Sharia have made a criterion in Allamah\u2019s mind that he regerds himself responsible for guidance. He suffers of ill-being and hates idolatry, lying and deception. He attempts clearly to guide his reader and define the path of guidance.<\/p>\n

        He talks about guidance usually accompanied by hating ill-being and loving the truth:<\/p>\n\n\n\n\n
        <\/td>\n<\/tr>\n
        <\/td>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

        Enlightenment and guidance view, perceiving and refusing ill-being, confirming the truth of the fourth infallibles and suggesting others to love them are of the characteristics of him. In his traveling to India, he plays two roles. He gets to the highest grades and in a main part of his qasidah plays a role of savior and sheikh who guide people.<\/p>\n

        \u0634\u062f \u06a9\u0647 \u067e\u0646\u062c\u0627\u0647 \u0633\u0627\u0644 \u062f\u0631 \u0633\u06cc\u0631\u0645\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u062f\u0631 \u062a\u06a9\u0627\u067e\u0648\u06cc \u0645\u0633\u062c\u062f \u0648 \u062f\u06cc\u0631\u0645<\/p>\n

        \u0634\u06cc\u062e \u0645\u062c\u0630\u0648\u0628 \u0648 \u0635\u0648\u0641\u06cc \u0645\u0631\u0634\u062f\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u067e\u06cc\u0631 \u0645\u062c\u0646\u0648\u0646 \u0648 \u0633\u0627\u062f\u0648\u06cc \u0645\u0644\u062d\u062f<\/p>\n

        \u062e\u0627\u0646\u0642\u0627\u0647 \u0648 \u06a9\u0644\u06cc\u0633\u06cc\u0627 \u0648 \u062f\u06cc\u0631\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u0631\u0648 \u0628\u0647 \u0634\u0631 \u0645\u06cc \u0631\u0648\u0646\u062f \u0648 \u067e\u0634\u062a \u0628\u0647 \u062e\u06cc\u0631<\/p>\n

        … \u0627\u0632 \u062c\u0648\u0627\u0646\u0627\u0646 \u0633\u0627\u062f\u0647 \u06cc \u0628\u06cc \u06a9\u0627\u0631 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u06af\u0631\u0645 \u06a9\u0631\u062f\u0647 \u0627\u0633\u062a \u062f\u0631\u06af\u0647 \u0648 \u062f\u0631\u0628\u0627\u0631<\/p>\n

        \u06a9\u0647 \u0628\u06cc\u0627 \u062e\u062f\u0645\u062a\u0645 \u0645\u0634\u0631\u0641 \u0634\u0648\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u0628\u0647 \u063a\u0644\u0627\u0645\u06cc \u0645\u0646 \u0645\u0648\u0638\u0641 \u0634\u0648<\/p>\n

        … \u0627\u06cc\u0646 \u0646\u0647 \u0631\u0627\u0647 \u062e\u062f\u0627 \u0628\u0648\u062f \u0646\u0647 \u0631\u0633\u0648\u0644\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u0646\u06cc\u0633\u062a \u0627\u06cc\u0646 \u0631\u0647 \u0628\u0647 \u062d\u0642 \u062d\u0642 \u0645\u0642\u0628\u0648\u0644<\/p>\n

        … \u0634\u0631\u0637 \u0627\u0646\u0633\u0627\u0646\u06cc\u062a \u0628\u0648\u062f \u062a\u0647\u0630\u06cc\u0628 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u062a\u0632\u06a9\u06cc\u0647 \u0641\u0631\u0636 \u0645\u0631\u062f\u0645\u0627\u0646 \u0644\u0628\u06cc\u0628<\/p>\n

        Allamah strongly hates deception, lying and avarice and warn about them. At last he counts the love of infallibles as the only path of guidance and after tens of verses about hating ill-being, he gets the path of guidance:<\/p>\n

        \u0627\u06cc\u0646 \u0645\u0633\u0644\u0645 \u0634\u062f \u0648 \u06cc\u0642\u06cc\u0646\u0645 \u0634\u062f\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u0645\u0630\u0647\u0628\u0645 \u0634\u062f \u0648 \u0637\u0631\u06cc\u0642\u0645 \u0634\u062f<\/p>\n

        \u062c\u0632 \u062a\u0648\u0644\u0627\u06cc \u0686\u0647\u0627\u0631\u062f\u0647 \u0645\u0639\u0635\u0648\u0645\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u0634\u0631\u0628\u062a\u06cc \u06af\u0631 \u0628\u0648\u062f \u0628\u0648\u062f \u0645\u0633\u0645\u0648\u0645<\/p>\n

          \n
        1. Writing memoirs<\/strong><\/li>\n<\/ol>\n

          Among the simplest and most pleasant verses of Allamah\u2019s are the parts in which he kindly and truly writes his memoirs. He simply talks about his thoughts and affections in poems and attempts to get the reader accompany him by real imaginaries. We go to Qazvin with him and travel to Soufi Pourah. We hear intimately about his illness and get informed of his concerns in guiding people.<\/p>\n

          While talking about his external experiences (travels) and internal ones (heart\u2019s secrets), the reader feels that an ordinary and simple man is chatting with him warmly and truly. He talks clearly about the points which the reader perceives. As if he knows that he should display just a half of his sun of heart.<\/p>\n

          \u06af\u0648\u0634 \u0628\u06af\u0634\u0627 \u0631\u0648\u0627\u06cc\u062a\u06cc \u06af\u0648\u06cc\u0645\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u0631\u0648\u062d \u0627\u0641\u0632\u0627 \u062d\u06a9\u0627\u06cc\u062a\u06cc \u06af\u0648\u06cc\u0645<\/p>\n

          In this issue we get informed of these meanings:<\/p>\n

          The dialogue which in this part occurs between the poet and the reader is the main characteristic of. Realism and describing the events in a conversational language is distinguished in this part.<\/p>\n

          \u0628\u0639\u062f\u00a0 \u0628\u06cc\u0645\u0627\u0631\u06cc \u0637\u0648\u06cc\u0644 \u0648\u00a0 \u062f\u0631\u0627\u0632 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u0639\u0645\u0631 \u062f\u0648\u0645\u00a0 \u06af\u0631\u0641\u062a\u0645 \u0627\u0632\u00a0 \u062d\u0642\u00a0\u00a0\u00a0 \u0628\u0627\u0632<\/p>\n

          \u0633\u0647\u00a0 \u0637\u0628\u06cc\u0628\u00a0 \u0645\u0639\u0627\u0644\u062c\u0645\u00a0 \u06cc\u06a9\u0633\u0631\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u062d\u06a9\u0645\u00a0 \u06a9\u0631\u062f\u0646\u062f\u00a0 \u0628\u0631\u00a0\u00a0 \u0644\u0632\u0648\u0645\u00a0\u00a0\u00a0 \u0633\u0641\u0631<\/p>\n

          \u062f\u0631 \u0632\u0645\u0633\u062a\u0627\u0646 \u0628\u0647 \u0645\u0644\u06a9 \u06af\u0631\u0645 \u0628\u0631\u0648\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u0686\u0648\u0646 \u0628\u0647 \u0633\u0631\u062f\u06cc \u0631\u0633\u062f \u0645\u0631\u0636 \u0627\u0632\u0646\u0648<\/p>\n

          But in his internal travels he tends to metaphor and metonymy with simplicity. In devoting to shrine of Imam Reza (p.b.u.h) says:<\/p>\n

          \u0627\u06cc\u0646\u00a0 \u0645\u0631\u0635\u0639\u00a0\u00a0 \u062c\u062f\u0627\u0648\u0644\u00a0\u00a0 \u062f\u0644\u06a9\u0634\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u06a9\u0627\u06cc\u0646 \u0686\u0646\u06cc\u0646\u00a0 \u0646\u063a\u0632 \u0648 \u062f\u0644\u0631\u0628\u0627\u00a0 \u0628\u0627\u0634\u062f<\/p>\n

          \u0648\u06cc\u0646\u00a0\u00a0 \u0645\u0639\u0638\u0645\u00a0\u00a0\u00a0 \u0646\u06af\u0627\u0631\u0634\u00a0\u00a0 \u0627\u0648\u0641\u0627\u0642 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u06a9\u0647 \u0686\u0646\u06cc\u0646 \u062e\u0648\u0628 \u0648 \u0628\u0627 \u0635\u0641\u0627 \u0628\u0627\u0634\u062f<\/p>\n

          \u0639\u06a9\u0633\u06cc \u0627\u0632 \u0628\u0627\u0631\u06af\u0627\u0647 \u0634\u0645\u0633 \u0634\u0645\u0648\u0633\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u0646\u0642\u0634\u06cc\u00a0\u00a0\u00a0 \u0627\u0632\u00a0 \u0631\u0648\u0636\u0647\u00a0 \u0631\u0636\u0627\u00a0 \u0628\u0627\u0634\u062f<\/p>\n

          ..\u0628\u0631\u06af \u0633\u0628\u0632\u06cc \u0628\u0648\u062f \u0627\u0632\u06cc\u0646 \u062f\u0631\u0648\u06cc\u0634\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u062a\u062d\u0641\u0647\u00a0\u00a0\u00a0\u00a0 \u0632\u0627\u0631\u00a0\u00a0 \u0628\u06cc \u0646\u0648\u0627\u00a0\u00a0\u00a0\u00a0 \u0628\u0627\u0634\u062f<\/p>\n

          \u0631\u0648\u062d\u06cc\u00a0\u00a0 \u0627\u0632 \u06a9\u0639\u0628\u0647\u00a0 \u062d\u0642\u06cc\u0642\u06cc\u00a0 \u062f\u0644\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u06af\u0644\u06cc\u00a0 \u0627\u0632\u00a0 \u06af\u0644\u0634\u0646\u00a0\u00a0\u00a0 \u0648\u0644\u0627\u00a0\u00a0\u00a0 \u0628\u0627\u0634\u062f<\/p>\n

          By devoting to the shrine, Allamah hopes that his letter is received by Amir al-Mu\u2019minin and the poet benefits of his intermediacy. He services in the matter in hope of his repentance to be accepted. In his soul he travels deeply from the stage of a wishful to the stage before repentance.<\/p>\n

          Allamah Hafezian\u2019s prototypes<\/strong><\/p>\n

          The poet\u2019s spiritual and mental prototypes either in conscious or unconscious dominates him. Perhaps one can categorize the mental prototypes of Allamah in two groups of the Imams, faqihs and religious people, and mystics, poets and Sufis.<\/p>\n

          His phrases in many verses of the poem shows that his topmost models are the prophet of Islam and infallibles; also he strongly thinks to honestly follow them.<\/p>\n

          \u0631\u0648\u06cc \u062d\u0631\u0641\u0645 \u0628\u0647 \u062e\u0644\u0642\u062a \u0627\u0648\u0644 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u062d\u0636\u0631\u062a \u062e\u062a\u0645\u06cc \u0645\u0631\u062a\u0628\u062a \u0628\u0627\u0634\u062f<\/p>\n

          \u06af\u0631 \u0642\u0628\u0648\u0644 \u0627\u0641\u062a\u062f\u0645 \u0628\u0647 \u0639\u0632 \u0651 \u0648 \u0634\u0631\u0641 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u0628\u0631\u0633\u0631\u0645 \u062a\u0627\u062c \u0627\u0635\u0637\u0641\u06cc \u0628\u0627\u0634\u062f<\/p>\n

          ..\u0628\u06a9\u0646\u0645 \u0648\u0635\u0641 \u0645\u0635\u0637\u0641\u06cc \u06af\u0631 \u0628\u0648\u062f\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u0646\u0627\u0645\u0647 \u0627\u0645 \u062f\u0633\u062a \u0645\u0631\u062a\u0636\u06cc \u0628\u0627\u0634\u062f<\/p>\n

          \u0646\u0627\u0645\u0647 \u0627\u0645 \u062f\u0633\u062a \u0645\u0631\u062a\u0636\u06cc \u06a9\u0647 \u0628\u0648\u062f\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u062e\u0648\u0641 \u0648 \u062a\u0631\u0633\u06cc \u0645\u0631\u0627 \u0686\u0631\u0627 \u0628\u0627\u0634\u062f<\/p>\n

          \u0634\u0641\u0639\u0627\u06cc\u0645 \u0645\u062d\u0645\u062f \u0627\u0633\u062a \u0648 \u0639\u0644\u06cc\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u0642\u0627\u0628\u0644 \u0627\u0644\u062a\u0648\u0628\u0647 \u0627\u0645 \u062e\u062f\u0627 \u0628\u0627\u0634\u062f<\/p>\n

          The second group mentioned above are the people who has effected on Hafezian well. One can clearly find the traces of poets such as Rumi, Hafiz and Sa\u2019adi in Allamah\u2019s phrases and verses, where he says he belongs to the divine world and he is a bird imprisoned in this world for a few days.<\/p>\n

          \u0645\u0631\u063a\u06cc \u0627\u0632 \u06af\u0644\u0634\u0646 \u0644\u0627\u0647\u0648\u062a \u0628\u062f\u0645\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u0641\u0627\u0631\u063a \u0627\u0632 \u062d\u0644\u0642\u0647 \u0646\u0627\u0633\u0648\u062a \u0628\u062f\u0645<\/p>\n

          \u062a\u0627 \u06a9\u0647 \u062f\u0631 \u0627\u06cc\u0646 \u0633\u0641\u0631\u0645 \u0647\u0648\u0647\u0648\u0647\u0648\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u0646\u06cc\u0633\u062a \u0627\u0632 \u062e\u0648\u062f \u062e\u0628\u0631\u0645 \u0647\u0648\u0647\u0648\u0647\u0648<\/p>\n

          \u0627\u06cc \u0628\u062f\u0646 \u0627\u06cc \u06a9\u0647 \u062a\u0648 \u0632\u0646\u062f\u0627\u0646 \u0645\u0646\u06cc\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u0642\u0627\u0644\u0628 \u0631\u0648\u062d \u0645\u0646 \u0648 \u062c\u0627\u0646 \u0645\u0646\u06cc…<\/p>\n

          It reminds the readers this verse of Rumi:<\/p>\n

          \u0645\u0631\u063a \u0628\u0627\u063a \u0645\u0644\u06a9\u0648\u062a\u0645 \u0646\u06cc\u0645 \u0627\u0632 \u0639\u0627\u0644\u0645 \u062e\u0627\u06a9\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u0686\u0646\u062f \u0631\u0648\u0632 \u0642\u0641\u0633\u06cc \u0633\u0627\u062e\u062a\u0647 \u0627\u0646\u062f \u0627\u0632 \u0628\u062f\u0646\u0645<\/p>\n

          And he repeats the same meaning in the poet of \u201cMazhare Vasfe Khoda\u201d:<\/p>\n

          \u0645\u0646 \u06a9\u0647 \u0627\u0632 \u0639\u0627\u0644\u0645 \u0641\u0631\u062f\u0648\u0633 \u0628\u062f\u0645 \u0627\u06cc\u0646\u062c\u0627 \u0686\u06cc\u0633\u062a\u061f\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u0645\u0646 \u06a9\u0647 \u0627\u0632 \u062f\u0627\u06cc\u0631\u0647 \u0627\u0646\u0633 \u0628\u062f\u0645 \u0627\u06cc\u0646\u062c\u0627 \u0686\u06cc\u0633\u062a\u061f<\/p>\n

          Sa\u2019adi\u2019s poems, especially his praises of the prophet of Islam have strongly effected on Allamah Hafezian\u2019s mind and words. He has also used of verses and lexis of Sa\u2019adi in arranging the lexis and lines of decrees like Quran verses and God\u2019s names in his Abjad system. For example in his first part of his quintet by sum of 1719 explaining the Quran verse of \u201cSay: I do not say to you, I possess the treasuries of God; thou art of the number of the envoys\u201d, he mentions this verse of Sa\u2019adi \u201cThe munificent, the elegant trait\/ the prophet of the innocents, the intercessor of nations\u201d which the sum of its letters of both phrases are 1719 (Hafezian, 1996: 41). He has used other verses of Sa\u2019adi in other quintets as well.<\/p>\n

          Allamah loves Hafiz in such a way that in addition to representing his figures of speech, strongly believes in his being Shia. He believes that Hafiz had surely resided in Mashhad for 40 days and mentions a sonnet of him of this subject.<\/p>\n

          \u0627\u06cc \u062f\u0644 \u063a\u0644\u0627\u0645 \u0634\u0627\u0647 \u062c\u0647\u0627\u0646 \u0628\u0627\u0634 \u0648 \u0634\u0627\u0647 \u0628\u0627\u0634\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u067e\u06cc\u0648\u0633\u062a\u0647 \u062f\u0631 \u062d\u0645\u0627\u06cc\u062a \u0644\u0637\u0641 \u0627\u0644\u0647 \u0628\u0627\u0634<\/p>\n

          …\u0627\u0645\u0631\u0648\u0632 \u0632\u0646\u062f\u0647 \u0627\u0645 \u0628\u0647 \u0648\u0644\u0627\u06cc \u062a\u0648 \u06cc\u0627 \u0639\u0644\u06cc\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u0641\u0631\u062f\u0627 \u0628\u0647 \u0631\u0648\u062d \u067e\u0627\u06a9 \u0627\u0645\u0627\u0645\u0627\u0646 \u06af\u0648\u0627\u0647 \u0628\u0627\u0634<\/p>\n

          …\u062d\u0627\u0641\u0638 \u0637\u0631\u06cc\u0642 \u0628\u0646\u062f\u06af\u06cc \u0634\u0627\u0647 \u067e\u06cc\u0634\u0647 \u06a9\u0646\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u0648\u0627\u0646 \u06af\u0627\u0647 \u062f\u0631 \u0637\u0631\u06cc\u0642 \u0686\u0648 \u0645\u0631\u062f\u0627\u0646 \u0631\u0627\u0647 \u0628\u0627\u0634<\/p>\n

          (Mousavi Motlaq, 2010: 95)<\/p>\n

          Anyway whether this sonnet belongs to Hafiz or not, whether he was Shia or not, Hafezian\u2019s mentality which is effected by Hafiz and Allamah sees him in this way. He knows Hafiz a Shia mystic that was stayed of the sanctuary of Imam Reza (p.b.u.h).<\/p>\n

          In this sonnet the effect of Hafez on Hafezian is clear:<\/p>\n

          \u062f\u0648\u0634 \u0631\u0641\u062a\u0645 \u0628\u0647 \u062e\u0631\u0627\u0628\u0627\u062a\u00a0 \u0645\u0631\u0627 \u0631\u0627\u0647 \u0646\u0628\u0648\u062f\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u0628\u0633\u00a0 \u0632\u062f\u0645\u00a0 \u0646\u0627\u0644\u0647\u00a0 \u0648 \u0641\u0631\u06cc\u0627\u062f \u06a9\u0633\u0645\u00a0\u00a0 \u062f\u0631 \u0646\u06af\u0634\u0648\u062f<\/p>\n

          \u06cc\u0627 \u0646\u0628\u062f \u0647\u06cc\u0686\u06a9\u0633 \u0627\u0632 \u0628\u0627\u062f\u0647 \u0641\u0631\u0648\u0634\u0627\u0646 \u0628\u06cc\u062f\u0627\u0631\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u06cc\u0627 \u06a9\u0647 \u0645\u0646 \u0647\u06cc\u0686 \u0628\u062f\u0645\u060c \u0647\u06cc\u0686 \u06a9\u0633 \u0627\u0632 \u0645\u0646 \u0646\u0634\u0646\u0648\u062f<\/p>\n

          \u0646\u06cc\u0645\u06cc \u0627\u0632 \u0634\u0628 \u0628\u06af\u0630\u0634\u062a \u062f\u06cc\u0631 \u062a\u0631\u06a9 \u06cc\u0627 \u06a9\u0645\u062a\u0631\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u0631\u0646\u062f\u06cc \u0627\u0632 \u063a\u0631\u0641\u0647 \u0628\u0631\u0648\u0646 \u06a9\u0631\u062f\u00a0 \u0633\u0631 \u0648 \u0631\u062e \u0628\u0646\u0645\u0648\u062f<\/p>\n

          …\u0627\u06cc\u0646 \u062e\u0631\u0627\u0628\u0627\u062a \u0645\u063a\u0627\u0646 \u0627\u0633\u062a \u062f\u0631 \u0627\u0648 \u0631\u0646\u062f\u0627\u0646\u0646\u062f\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u0634\u0627\u0647\u062f \u0648 \u0627\u0631\u0645\u0646\u06cc \u0648 \u06af\u0628\u0631 \u0648 \u0646\u0635\u0627\u0631\u0627 \u0648 \u06cc\u0647\u0648\u062f<\/p>\n

          …\u06af\u0631 \u06a9\u0647 \u062e\u0648\u0627\u0647\u06cc \u06a9\u0647 \u062f\u0645 \u0627\u0632 \u0635\u062d\u0628\u062a \u0627\u06cc\u0634\u0627\u0646 \u0628\u0632\u0646\u06cc\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u062e\u0627\u06a9 \u067e\u0627\u06cc \u0647\u0645\u0647 \u0634\u0648 ! \u062a\u0627 \u06a9\u0647 \u0628\u06cc\u0627\u0628\u06cc \u0645\u0642\u0635\u0648\u062f<\/p>\n

          Terms such as tavern, nimble, magus, beloved, etc. in these especial meanings of Hafiz shows the traces of Hafiz in Hafezian\u2019s mind. Finally the prototype of Hafezian\u2019s mind is full of religious and mystic characteristics and literary and poetical conventions of Iran.<\/p>\n

          Cognitive elements of Hafezian\u2019s viewpoint<\/strong><\/p>\n

          According to the concepts of Hafezian\u2019s poems and these cluster of concepts and also according to his mental prototypes, one can explain his mental cognitive elements as this way; of course these are just a half of the things he has displayed and just an incomplete perception of the author his poems.<\/p>\n

          Mental spaces<\/strong><\/p>\n

          In cognitive linguistics, in order to comprehend mental space of someone or a text, two main principles of cognition and symmetrical structure of mind are emphasized. In other words, according to the outcome of concepts and the kind of prototype it is recognized that what are the main cognitive principles and what symmetrical systems of cognitive views are gathered around its center. In concepts extracted of Allamah\u2019s moods and poems, it seems that the main cognitive principle of him is \u201cdiscovering intuitive moods and drowning in the sea of monotheism\u201d. He travels. He services. He contemplates. He write the decrees that gets adducent and drowns in divine monotheism. According to this principle, one can point to other three aspects in mental space of this mystic.<\/p>\n

          Among the main and prominent cognitive views of Hafezian is his praying. He strongly believes in religious and Fiqh principles and attempts to increase his accuracy of praying in order to be a theist. He resigns of wealth and services people. He travels in order to meet the greats and attempt to behave pleasantly.<\/p>\n

          In addition to praying, he believes in moods of revelation and intuition of metaphysics. In this aspect, he deals with western esotericism and secrets. He sees the apparently simple significations as signs which he should discover their secrets. So he gets munificence by preserving these secrets and acts extraordinarily.<\/p>\n

          Hafezian shall avoid expressing poems and leave writings such as some mystic and Faqihs; but his relish and art make him talk about his travels and concerns in his being conscious and compose his seeing in his being unconscious.<\/p>\n

          Encyclopedic meanings<\/strong><\/p>\n

          To talk about what Hafezian has left encyclopedic meanings in his few works, one can mention Quran sciences, Fiqh sciences and beliefs, Science of Hadith, Jafr, western esotericism, decrees, fundamentals of mystics, Persian and Arabic poems and writing memoirs. He may not be skillful in poem-composing and writing memoirs such other sciences he knows well; but he has strongly connected to these two issues because of his relish and spiritual purity.<\/p>\n

          Metaphors and metonymies<\/strong><\/p>\n

          Lexical sphere and syntactic areas of each individual just belongs to himself. According to their personalities, people use lexical coherence. As mentioned before, while writing memoirs, servicing the greats or guidance, he uses contracted, slangy and simple lexis:<\/p>\n

          \u0645\u0631\u062f \u062d\u0642 \u0631\u0627 \u0646\u0647 \u0634\u0627\u062e \u0628\u0627\u0634\u062f \u0648 \u062f\u0645\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u06a9\u0647\u00a0\u00a0 \u062e\u062f\u0627\u00a0\u00a0 \u06af\u0641\u062a\u0647\u00a0\u00a0\u00a0 \u0627\u062a\u0642\u06cc\u06a9\u0645<\/p>\n

          \u062a\u0648\u0634\u0647 \u0627\u06cc \u0646\u06cc\u0633\u062a \u0628\u0647\u062a\u0631 \u0627\u0632 \u062a\u0642\u0648\u06cc\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u0645\u062a\u0642\u06cc \u0645\u0637\u0645\u0626\u0646 \u0628\u0647 \u0647\u0631 \u062f\u0648 \u0633\u0631\u0627<\/p>\n

          But when he feels well and gets to a mystic and spiritual mood, his words gets metonymical and enters to the world of images:<\/p>\n

          \u0645\u0646 \u06a9\u0647 \u0645\u0631\u063a \u0633\u062d\u0631\u0645 \u0647\u0648\u0647\u0648\u0647\u0648\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u0642\u0627\u0635\u062f \u062e\u0648\u0634 \u062e\u0628\u0631\u0645 \u0647\u0648\u0647\u0648\u0647\u0648<\/p>\n

          \u062a\u0627\u062c \u0632\u0631\u06cc\u0646 \u0628\u0647 \u0633\u0631\u0645 \u0647\u0648\u0647\u0648\u0647\u0648\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u062d\u0627\u06a9\u0645 \u0628\u0627\u0644 \u0648 \u067e\u0631\u0645 \u0647\u0648\u0647\u0648\u0647\u0648<\/p>\n

          The world of images is most formed by similarity rather other processes. He uses conventional old images for similarity.<\/p>\n

          Imaginary schemas<\/strong><\/p>\n

          According to literary and western poetic contemporary glossaries: A) lingual image, B) metonymical image. According to Desanctis, the Italian critique and historian, lingual image is just the \u201cmental picture of things\u201d (Fotouhi, 2006: 48) which is exactly the image that exists among the speakers of a language by contract; but metonymy is the result of moving from reality and contract toward virtual. So that meaning does not get in contract and conventional lexis and mixes other concepts either through meaning metonymies or through similarity.<\/p>\n

          Hafezian\u2019s portrayal and the worlds he enters, have distinctive linear images. In religious issues, he just deals with Fiqh and praying and uses lingual and real images and conventional realities around himself; but in intuitive issues, his main images consist of birds (and its adjectives such as seed, hoopoe, simurgh, chicken magic, crown, wing, feather, etc.), travel (and concepts of fellow traveler, house, session, etc.), lyrical session (and concepts of cupbearer, red wine, musician, Tar, Daf, tavern, beloved, candle, wine, etc.) and eternal creation spaces (divine light-raining, heaven, other world, etc.).<\/p>\n

          References<\/strong><\/p>\n

          Copies of Poems which Seyyedeh Qodsieh (Firoozeh) Hafezian gave me. (In Persian)<\/em><\/p>\n

          Evans, Vyvyan (2012). Cognitive linguistics, <\/strong>WIREs CognSci<\/em>. doi: 10.1002\/wcs.1163<\/p>\n

          Fotouhi, Mahmoud (2006). Rhetoric of Figures,<\/strong> Tehran: Sokhan. (In Persian)<\/em><\/p>\n

          Gilles Fauconnier (2006). Cognitive Linguistics, Encyclopedia of Cognitive Science.<\/em><\/strong><\/p>\n

          Hafezian, Seyyed Abolhassan (2011). The Explanation and Interpretation of Decrees, <\/strong>8th<\/sup> edition, Tehran: The Organization of Publications. (In Persian)<\/em><\/p>\n

          Hafezian, Seyyedeh Qodsieh (Firoozeh) (2010). The Memorizer of Secrets,<\/strong> Tehran: Khatoune Ghalam. (In Persian)<\/em><\/p>\n

          Mokhtar Omar, Ahmad (2006). Semantics,<\/strong> Translated by: Seyyed Hossein Shahidi, Mashhad: Ferdowsi University. (In Persian)<\/em><\/p>\n

          RasekhMahand, Mohammad (2014). An Introduction to Cognitive Linguistcs, <\/strong>Tehran: Samt. (In Persian)<\/em><\/p>\n

          Shaeiri, Hamidreza (2002). Fundamentals of Modern Semantics,<\/strong> Tehran: Samt. (In Persian)<\/em><\/p>\n

          Shafiei Kadkani, Mohammadreza (2013). The language of Sufism,<\/strong> Tehran: Sokhan. (In Persian)<\/em><\/p>\n

          Taylor, John (1995). Linguistic Categorization,<\/strong> 2nd<\/sup> edition, oxford.<\/p>\n

          Ungerer and Schmid (2006). An Introduction to Cognitive Linguistics,<\/strong> Longman.<\/p>\n

          [1]<\/a> . I saw the book \u2018Jannat-ol-Asma\u2019; but because they had just one volume, unfortunately I could not borrow it.<\/p>\n<\/div><\/section><\/div>

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