چكيده لاتين :
Justification in poetry holds a pivotal significance due to its features such as word impression, influence on audience. Khāqāni, regarding his knowledge on this artistic expression capacities, specifically concentrates on variety of this artistic type. his employment of justification figures of speech religion and beauty of analysis is highly depicted. other artistic justifications with rhetoric context are frequently seen in word. this paper is to analyze them. frequency of these figures is so high that one must account justification as an element of Khāqāni style-making and entitle him the justifier poet. This research tries to address critique of the divisions of these figures made by the rhetoricians and analyze presence in his poems. Findings show that the main reasons for frequency of justification could be introduced in three key points: first, Khāqāni , due to his familiarization with knowledge of that era and influenced, provides artistic reason for his whole words, even those painted emotionally, he could increase the impressionistic aspects of words. Second, he, in advice and ascetical concepts stressing relying on isolation, poverty, and world abandon, talks reasonably as well. Third, is self-appraised and appraising himself and reproaching others are justified solely through his magical artistic justification structure.
Introduction
As one of the literary tropes, “Reasoning” has always been under the attention of poets, and this artistic expression has been of great significance due to its figurative speech, its effect on the listener, increasing the persuasive aspect of speech, etc. On one side, Khaqani is one of the poets in whose poetry reasoning is so frequent. Thus, in this research we aim to analyze the opinions of Balaqians (followers of rhetoric) about reasoning, examine reasoning tropes in poetry of Khaqani, and answer the following questions:
What are Balaqians’ views of reasoning?
What is the cause of that high frequency of reasoning in Khaqani’s poetry?
Why in Khaqani’s poetry, some reasoning tropes are more frequent, and some are less?
Methodology
The present research is a descriptive study which has primarily investigated Balaqians’ opinions about reasoning, and then through a detailed reading of Khaqani's Divān (collection of poetry), reasoning examples have been extracted, categorized, and finally analyzed.
Discussion
The present research has attempted to investigate and analyze Balaqians’ opinions about reasoning tropes; since one can classify their treatment of these tropes in two categories: The first one is related to those Balaqians, including Homaei, Kazzazi, Mohebbati, and so on, who either have not cared about reasoning tropes in their poetry, or have mentioned them here or there in different collections without regarding them common in '' reason making'. ( Homae ,2000. p.308, Kazzazi ,1984. p.163, Mahabati, 2007. p.106) Based on this, it could be said that the aforementioned Balaqians have either not viewed reasoning tropes from this perspective and so they have been ignorant of it, or have considered them as lacking rhetorical value, and their views can be criticized. The second one is related to Balaqians, including Shamisa and Vahidian Kamyar who have a content-based and scientific categorization of these tropes and have allocated a chapter to the title “Artistic Reasoning.” They have discussed tropes, like Hosn-e Ta’alil, Mazhab-e Fiqhi, Mazhab-e Kalami, Dalil-e Aks, and Soual Wa Jawab (question and answer). (Shamisa , 2002. p.180, Vaidian Kamkar, 2000. P.145) It must be mentioned that most of Balaqians have followed the steps of the old masters in compiling Balaqi works, and have had a prescriptive and traditional view of rhetorical tropes; while through analysis of literary works, one can find other artistic reasonings which have been used consciously by poets, and mostly disregarded by the Balaqians and this is analyzed in this paper. For example, reasonings based on simile, metaphor, metonymy, word play, Quran and Hadith (Shiite narrations) when answering one’s own questions or one’s destined question; each of these methods have functions and capacities used by poets according to the demands of era. It must be said that maybe some other artistic reasoning methods are there, but because the present study aims to investigate reasoning in Khaqani’s poetry, the authors have exclusively dealt with artistic reasonings in his poetry. Khaqani is one of the poets who, along with awareness of functions and capacities of artistic reasoning, has paid special attention to its variations while making use of highly frequent tropes based on the demands of era and the content of his poetry in a way that he makes use of Mazhab-e Kalami in order to discuss feelings and didactics. Generally, he aims to make his argument certain and undeniable by making use of Mazhab-e Kalami:
Ma bargahe dadim, in raft setam bar ma
Bar qasre setamkaran ta khod che resad khezlan (Khaqani,2008. p.466)
Regarding Mazhab-e Fiqhi, it must be mentioned that Khaqani makes use of this trope for wisdom saying and didactic reasons, since it has its basis on allegory which is one of the most practical tropes in didactic literature. Another important reasoning trope is Hosn-eTa’alil(Shafie Kadkani,2009.p.391)and thus, when Khaqani makes use of it for wise saying and admonition, with his control and awareness of the delicacies of speech, he builds them upon simile. Due to its similarity to allegory, simile is so practical in the realm of didactic literature. Moreover, he makes use of those types of Hosn-e Ta’alil which are based on rhetorical elements for boasting and criticizing others so that he can reduce the praise and denunciation of speech in an artistic and fanciful manner and affect the mind of the audience:
Torsho shirin ast qadho madhe man ba ahle asr
Az anab may pokhte sazandoze hesram tootia(Khaqani,2008,p. 33)
Also, he makes use of Hosn-e Ta’alil in order to discuss scientific issues, ornaments and description. Regarding the Soual Wa Jawab trope, it must be said that compared to other reasoning tropes, this one is less frequent, because in poetical tradition, except for Khorasani and Wasookht styles, the beloved has always overcome the lover. The pompous Khaqani finds this difficult, thus in most of questions and answers in his poetry, he seeks dominance or at least ends them as if he is the winner. Each of these approaches in Khaqani’s poetry possess special artistic and rhetorical values which have been discussed in this article. For example, giving examples based on elements, including simile, metaphor, metonymy, or reasoning based on wordplay or alphabets, or reasoning based on Quran and Hadith to make statements richer and more acceptable. In another type of reasoning which we have called it reasoning for answering the destined question, and of course it is an artistic and effective example of reasoning, the poet feels that maybe the reader’s mind comes up with some questions when reading the poem. Thus, as an answer to that destined question, he cites a reason which renders his speech clear and acceptable. Another example of reasoning is answering one’s own questions which is of significant artistic value. So, at times the poet raises a question and he himself answers it. In this type, questioning is not the aim and it tries to gain some psychological affects to inform the reader of his opinion and asks for their opinions. This reasoning which is more or less related to the art of discourse is used in rhetorical questions and Istifham Taqriri (a question which makes one confess). An example follows here:
Ba ke giram ouns kaz ahle wafa bi rooziam
Roozie man nist ya khod nist dar alam wafa?(Khaqani, 2008. p.10)
In addition, it must be mentioned that the reasoning tropes in Khaqani’s poetry are too abundant that we must consider artistic reasoning as a style-making element of his poetry and truly call him the poet of reasoning.
Conclusion
After examining and analyzing the reasonings in Khaqani’s poetry, the present study reveals that one can conclude the reason behind the abundance of reasoning in his poetry in the three following points: Firstly, due to his profound familiarity with the sciences of his time and his possession of a scientific mind, he provides artistic reasons for all of his arguments, even those with emotional colorings to inspire the reader and achieve richness. Secondly, he provides reasons even when he speaks of didactic, insightful, and ascetic concepts which stress seclusion and poverty in order to exert more impression on the reader. Thirdly, he is a pompous poet and this is the other side of the coin of opposing others, thus too much approval or criticism might vex the reader and remove emotion and sentiment from poetry. Therefore, with his dominance over these points, Khaqani has attempted to present approval and criticism in a special artistic form which is acceptable to the reader. Thus, he has instilled approval of himself and criticism of others into his reader in the miraculous form of artistic reasons.
