Mystical Literature

Current Issue

By Issue

By Author

By Subject

Author Index

Keyword Index

About Journal

Aims and Scope

Editorial Board

Editorial Staff

Publication Ethics

Indexing and Abstracting

Related Links

FAQ

Peer Review Process

Journal Metrics

News

Registration guide in the system

Article submission guide

Utilities for Paper Writing

Pablons Registration Guide

Arbitration process

Judges of the Journal of Mystical Literature in2023

Judges of the Journal of Mystical Literature in 2022

Judges of the Journal of Mystical Literature in 2021

Reviewers in 2020

Reviewers in 2019

Introducing Ilahiname by Hosseini-e-Shirazi and Its Impact from Mathnavi-Ma’navi

Document Type : Scientific-research

Authors

1 PhD student of Persian Language and Literature, Alzahra University, Tehran, Iran

2 Professor of Persian Language and Literature, Alzahra University, Tehran, Iran

Abstract

Ilahiname, the fourth Mathnavi by Mohammad Hossein Hosseini-e-Shirazi (1184-1249 AH), is one of the mystic works of Qajar era about which no research has been conducted. Among seven available manuscripts, the manuscript of Shiraz Allameh-Tabatabaei Library is the most credible one as confirmed by the poet. Ilahiname is a collection of mystic poetry containing over 9000 verses including hymns, allegories, and speeches that the poet has written preludes in rhythmic and rhymed prose for its different sections. Hosseini was one of the mystic leaders of Ne’matollahi sect and had been granted the status of guiding people for years. Due to his acquaintance with mystic texts, he tried to benefit from former mystic works, namely Mathnavi-Ma’navi in composing his poems. Hosseini’s emulation of Mowlavi (Rumi) or the impact of Ihahiname from Mathnavi-Ma’navi is sometimes clear and sometimes implicit in the work. Inserting Qur’anic verses; citing anecdotes and poems; bringing similar anecdotes; imitating Mathnavi narrative structure; interrupting and digressing anecdotes by the narrator; and expressing mystic thoughts represent this relationship. Considering his intellectual stance, presenting Shiite's thoughts, focusing on love in spiritual journeying, following the spiritual guide, and criticizing hypocritical piety are all evident in the work. The simple, clear, and smooth language and the use of vivid imageries have made Ilahiname a pleasant literary work; though there are obvious redundancies and repetitions in the text. The present research, using descriptive-analytical method, introduces Ilahiname, discusses its features, and analyzes its relationship with former texts especially Mathnavi-Ma’navi. It brings to the fore the work’s worth and nobility and acknowledges its significance in knowing the evolution of mystical literature.

Keywords

References
References 
 The Holy Quran. (M. Fouladvand, Trans.). (2009). Darolquran al-Karim.
 Alan, G. (2001). Beynamatniyat [Intertextuality] (P. Yazdanjou, Trans.). Markaz.
Allami, Z., & Sadeqi, M. (2019). Barresiye paradoxhaye hamsan va nahamsan dar ash’are Sanaei va Mowlana [Studying identical and non-identical paradoxes in Sanaei and Mowlana poems]. InM. Najari (Ed.), Az in janeb sokhanha: Conference proceedings of the fourth international conference of Shams and Rumi (pp. 109-135). Avahiya.
Bamashki, S., & Ghavam, A. (2011). The narrative gap and return to story on Mathnavi. Literary Arts, 3 (1), 29-46.                                                                              
DivanBeigi Shirazi, A. (1985). Hadighat-ol-sho’ara, adab va farhang dar asre Qajar [Garden of poets, literature and culture in Qajar era] (A. Navaei, Ed.). Zarrin.
Forouzanfar, B. (2006). Ahaadith va ghesas-e Mathnavi [Mathnavi anecdotes and stories] (3rd ed.). Amir Kabir. 
Fotuhi, M. (2006). Belaghat-e tasvir [Image rhetoric]. Sokhan.
Hasanli, K. (2002). The story of Vamaq and Azra and the narrative of Hosseini-e-Shirazi. Social and Human Sciences, Shiraz University, 17(2), 1-18.
Hedayat, R. (2006). Riyadh al arefin [Gardens of the mystics] (A. Radfar & G. Ashidari, Eds.). Institute for Humanities and Cultural Studies.
Hossein i-e-Shirazi, M. (2013). Mathnavi Vasf-ol-hal (K. Hasanli & K. Rezaei, Eds.). Navid-e-Shiraz.
Hosseini-e-Shirazi, M. (1816).  Khamseh-e- Hosseini (Vamaq and Azra, Oshtorname, Ilahiname) (MS 136). The Library of Shahid Motahari University (Former Sepahsalar).
Hosseini-e-Shirazi, M. (1850). Panj-Ganj [Five treasures] (MS 1381). Shiraz Allame-Tabatabaei Library.
Hosseini-e-Shirazi, M. (1871). Panj-Ganj [Five treasures](MS5293). Malek Library.
Hosseini-e-Shirazi, M. (1912).  Khamseh-e- Hosseini (Vamaq and Azra, Oshtorname, Ilahiname) (MS 1051). Library of Consultative Assembly.
Hosseini-e-Shirazi, M. (1945). Khamseh-e-Hoseini (Vamaq and Azra, Mehr-o-Mah, Oshtorname) [Lithograph] (A. Zolriyasateyn, Ed.). Sepehr Matla’e Mohammadi Publishing House.
Hosseini-e-Shirazi, M. (2007). Commentary on the prose introductions of Maulawi’s  Mathnavi(J. Jahanbakhsh, Ed.). Mirror of Heritage, 5 (3), 345-431.
Hosseini-e-Shirazi, M. (2007). Mathnavi Mehr-o-Mah (K. Hasanli & K. Rezaei, Eds.). Navid-e Shiraz.
Hosseini-e-Shirazi, M. (2007). Mathnavi Oshtorname (K. Hasanli & K. Rezaei, Eds.). Zavvar.
Hosseini-e-Shirazi, M. (2007). Mathnavi Vamaq and Azra (K. Hasanli & K. Rezaei, Eds.). Roozegar.
Hosseini-e-Shirazi, M. (n.d.). Khamseh-e- Hosseini (Ilahiname and Vasf-ol-hal) (MS 131).The Library of Noor Bakhsh (Nemat-ol-Lahi Khaneghag).
Hosseini-e-Shirazi, M. (n.d.). Khamseh-e- Hosseini (Vamaq and Azra, Ilahiname, Oshtorname) (MS 385). The Library of Shahid Motahari University (Former Sepahsalar).
Hosseini-e-Shirazi, M. H. (n.d.) Ilahiname [Book of God] (MS 890). Library of Consultative Assembly.
Langaroudi, Sh. (1996). Maktab-e-baazgasht [Return school: Survey of poetry in Afsharid, Zand and Qajar eras]. Markaz.
Mowlavi (Rumi), J. (2007). Mathnavi-Ma’navi (9th ed.) (A. Soroush, Ed.). Elmi-Farhangi.
Namvar Motlaq, B. (2008). Intertextuality: The study of relations between a text and the others. Quarterly Journal of Human Sciences, (56), 83-98.
Namvar Motlaq, B. (2011). Daramady bar beynamatnyiat [An introduction to intertextuality: Theories and applications]. Sokhan.
Pournamdarian, T. (2009). Dar saye aftab: Sh’re Frsi va sakhtar shekani dar she’re Mowlavi [In the shadow of the sun: Persian poetry and deconstruction in Rumi’s poetry]. Sokhan.
Radfar, A. (1992). Ketabshenasi Nezami Ganjavi [The bibliography of Nezami Ganjavi] (Vol. 1). The Institute for Cultural Researches and Studies.
Radfar, A., & Paknahad, M. (2013). Structural-lexical unity in parallel sentences: A rhythm-creating syntactic pattern in Mathnavi. Classical Persian Literature, 4(2), 47-67.
Rezaei, K. (2009). Hosseini-e-Shirazi and Oshtorname. Literary Criticism Studies, 4 (15), 31-56.
Rezaei, K. (2010). Hosseini-e-Shirazi and Mehr-o-Mah Mathnavi. Literary Criticism Studies, 5 (20), 141-165.
Roknzadeh Adamiyat, M. (1960). Daneshmandan va sokhansarayan-e fars [Fars poets and scientists] (Vol. 3). Eslamie and Khayyam Bookshops.
Sajadi, A., & Heidari Noori, R. (2015). Quality of monk in mystic conduct of Attar and Mowlavi Islamic Mysticism, 11(43), 37-62.
Sanaei, A. (1998). Hadiqat-ol-haghighat and shariat-ol-tarighat [The walled garden of truth and sharia of the way] (M. Razavi, Ed.). University of Tehran Press.
Mystical Literature
Volume 12, Issue 23
December 2020
Pages 211-246
Files
Share
How to cite
Statistics