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  3. The intertextuality of the Qur'an and the first, second and third books of the Masnavi from the point of view of Gerard Genet

The intertextuality of the Qur'an and the first, second and third books of the Masnavi from the point of view of Gerard Genet

Number of pages: 335 File Format: word File Code: 31555
Year: 2014 University Degree: Master's degree Category: Literature - Persian Language
Tags/Keywords: First office - Genet intertextuality - Gerard Genet - Holy Quran - Intertextual study - intertextuality - Masnavi intertextuality - Molvi - Quranic concepts - Spiritual masnavi
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  • Summary of The intertextuality of the Qur'an and the first, second and third books of the Masnavi from the point of view of Gerard Genet

    Persian language and literature

    Dissertation for receiving master's degree

    Abstract

    One ??of the methods of examining texts is its intertextual study. Intertextuality means reading the text with respect to other texts and is based on the idea that the text is not a closed and independent system and is related to other texts either intentionally or unintentionally. The theory of intertextuality was presented in the late sixties by Julia Kristeva during her studies on the opinions and thoughts of Mikhail Bakhtin and developed by theorists such as Gerard Genet. Maulana's Masnavi is one of the valuable and important works of Persian language. Maulavi, due to familiarity with the Holy Quran, was undoubtedly influenced by its text in his words. Intertextuality has been seen in his works in various forms. In this article, we will analyze the poems of the first three books of the Masnavi; To examine the words and expressions of the Holy Quran as well as the stories and characters of the Quran and in general all the intertextual effects of the Quran and the Qur'an based on Genet's theory. Based on the results of these studies, Rumi has used all aspects of Genet's intertextuality, but implicit intertextuality is more obvious than other types of intertextuality. rtl;"> 

    Chapter One

    Generalities of research

    Introduction and generalities

    Introduction

    The Holy Quran is the foundation of societies culture It is Islamic, therefore, the reflection of its verbal and spiritual beauty in various aspects of Muslim art and thought is clear and obvious.

    The use of Quranic verses and themes has been and is an important source of inspiration for different poets and writers, so that its use can be found in different ways in old and new poems. Few Iranian Muslim poets can be seen who did not have allusions to Quranic verses in their Diwan, or did not adapt and guarantee them.

    Religion and its topics have a special place in Persian literature. "The history of Persian orators' use and effectiveness of the Qur'an and Hadith dates back to the beginning of Persian poetry, i.e., the middle of the third century." (Rastego, 1376: 6) The degree of this influence is in a way more than an allusion and adaptation. This influence is so much that many works cannot be read without understanding the Qur'an.

    Maulana Jalaluddin Muhammad Balkhi, a famous Persian mystic and poet, pays special attention to the Qur'an and its verses in his collection of works, especially in his spiritual Masnavi. In Mawlawi's spiritual masnavi, the Qur'an is cited directly or indirectly. The verse of the Masnavi is so mixed with the verses of the Quran that it can be said that Maulavi's spiritual Masnava is a kind of interpretation of the Holy Quran.

    Mulavi uses the Quran in an artistic way, but also has an epistemological benefit and uses literary techniques such as hint, guarantee, citation, analysis, adaptation, simile, metaphor, and even presents a verse translation or interpretation of the verses of the Quran, to express his epistemological principles.

    This article is compiled in five chapters:

    In the first chapter, generalities, which include the introduction, statement of the problem, the necessity and purpose of the research, the background of the research and so on. It has been stated.

    The second chapter is the theoretical foundation of the research and in it, issues such as literature and language, text and the relationship of text with other texts, intertextuality, its background and definitions, Gerard Genet and his theory of intertextuality and It has been discussed.

    In the third chapter, topics such as Maulavi, the life of his thoughts and works, the Masnavi, the Holy Qur'an and the connection between the Masnavi and the Qur'an are discussed.

    The fifth chapter is the final chapter of this article and the results of this research are expressed. At the end, the sources used in this research are stated.

    Statement of the issue

    Molvi called his book Masnavi. Masnavi is one of the poetic forms. At the beginning of the first, second, third and fourth books and in the opening verses of the sixth book, Maulvi has read his book by the same name:

    Pishkesh Mi'armet e Manavi' style="direction: rtl;">(6/3-4)

    Mathnavi today, with the translations and adaptations done, is considered one of the legends of the important texts of Persian literature. The subject of textual and intertextual connection in Masnavi, like other great works, has always attracted the attention of researchers and has led to various theories in this field. Rumi expresses them directly and indirectly in the text of Masnavi. In his discussion of textual relations, Gérard Genet points to a set of divisions, including: intertextuality, transtextuality, metatextuality, hypertextuality, and hypertextuality, each of which defines a type of relationship between texts.

    We, according to Genet's theory of intertextuality, seek to determine and describe the importance of the Qur'an in the formation of Maulavi's spiritual masnavi and its epistemological and vital position. we are We intend to show that the importance of a text such as a spiritual masnavi can be fully explained by describing the basic units that form that text and its relationships with other texts. style="direction: rtl;">What is meant by the intertextuality of the Masnavi with the Qur'an?

    To what extent has Moulavi used the Holy Quran in the first three books of the spiritual Masnavi?

    How does Moulavi use Quranic verses and concepts in the first three books of the Masnavi?

    Research Hypotheses

    The author's possible answers to the research questions are as follows:

    1- The intertextuality of the Masnavi with the Qur'an means the references that Mawlavi makes explicitly, implicitly, or implicitly, knowingly or unknowingly, in the text of the Masnavi to the Holy Quran.

    2- Mawlavi as a religious mystic was greatly influenced by the Qur'an and the Qur'an appeared in various forms

    in his work, and he greatly benefited from all kinds of relationships and references, Mawlavi's inspiration from words and expressions of the Qur'an, stories and characters of the Qur'an, and other manifestations of intertextuality in all three books of Masnavi.

    3- Gaman This is why he has used three types of intertextuality, i.e. explicit and verbal intertextuality, indirect intertextuality, and implied intertextuality in all three books of the Masnavi, and the use of the Holy Qur'an in the Masnavi and similar works was not accidental, and the author's motivation for creating such a set of intertextual relationships is to create a semantic system in order to reach a mystical concept in the text.

     

    Necessity and importance of research

    Molvi's spiritual metaphor is considered one of the valuable and important works of Persian language. Maulavi, due to familiarity with the Holy Quran, has undoubtedly been influenced by the text of the Quran in his words. Countless and detailed works have been done about Masnavi from different points of view. Now it is necessary to research the precious text of Masnavi with a new study approach that has been formed in recent decades and has been used by many researchers in the field of literary studies. style="direction: rtl;">Intertextuality studying is one of the methods of studying a text.

  • Contents & References of The intertextuality of the Qur'an and the first, second and third books of the Masnavi from the point of view of Gerard Genet

    List:

    Page

    Abstract.. 1

    Chapter One: General Research

    Introduction .. 3

    Statement of the problem. 5

    Research questions. 6

    Research hypotheses. 6

    The necessity and importance of research. 7

    Research objectives. 7

    Research background. 8

    Scope of research. 8

    Research method. 9

    Chapter Two - Theoretical Foundation (Basics of Intertextuality)

    2-1 Literature and Language. 11

    2-2 Text.. 14

    2-3 The relationship of the text with other texts. 16

    2-4 Intertextuality. 18

    2-4-1 Background of intertextuality. 18

    2-4-2 Definition of intertextuality. 20

    2-5 Introduction of Gerard Genet. 24

    2-6 Genet's theory. 26

    Chart 1: Genet's transtext at a glance. 31

    Chapter Three: Introduction of Molvi

    3-1 Molvi. 35

    3-1-1 Molvi's life. 35

    3-1-2 Molavi's works. 38

    3-2 Maulavi's spiritual masnavi. 40

    3-3 The Holy Quran. 42

    3-4 Quran and Masnavi. 44

    Chapter 4: Analysis of the intertextuality of the Qur'an and the first, second and third books of the Masnavi

    4- Analysis of the intertextuality of the Qur'an and the first, second and third books of the Masnavi from the point of view of Gerard Genet. 49

    4-1 Explicit and verbal intertextuality of the Holy Quran and the spiritual Masnavi. 51

    4-1-1 Explicit and verbal intertextuality of the Holy Quran and the first book of the spiritual Masnavi. 51

    4-1-2 Explicit and verbal intertextuality of the Holy Quran and the second book of the spiritual Masnavi. 83

    4-1-3 Explicit and verbal intertextuality of the Holy Quran and the third book of the Spiritual Masnavi. 116

    4-2 Indirect intertextuality of the Holy Quran and the spiritual Masnavi. 142

    Indirect intertextuality of the Holy Quran and the book 142

    The implicit intertextuality of the Holy Quran and the second book of the spiritual Masnavi. 168

    4-3 The implicit intertextuality of the Holy Quran and the spiritual Masnavi. 213

    4-3-1 The implicit intertextuality of the Holy Quran and the first book of the spiritual Masnavi. 214

    4-3-2 The implicit intertextuality of the Holy Quran and the second book of the Masnavi. Maani. 274

    4-3-3 Implicit intertextuality of the Holy Quran and the third book of Masnavi Maani. 313

    Chapter five: Research results and presentation of proposal

    5-1 Conclusion. 363

    5-2 Submission of proposal. 365

    Sources

    A) Persian sources. 365

    B) English sources. 369

    English abstract. 

    Source:

    Holy Quran

    Afi, Noel Mak (1384). Julia Kristeva, translated by Mehrdad Parsa, publishing center.

    Allen, Graham (2012). Intertextuality, translation of Payam Yazdanjo, 4th edition, Tehran: Central Publishing,

    Ahmadi, Babak (2011). The structure and interpretation of the text, 14th edition, Tehran: Publishing Center.

    Ahmadian, Abdullah (2012). Quran Studies, Tehran: Ehsan Publishing House.

    Anuri, Hassan (2012). Farhang Sokhn, Tehran: Sokhn Publications.

    Ayazi, Mohammad Ali (1381). The Holy Quran, Rasht: Kitab Mobein Publications.

    Ibrams, M.H. (1388). Descriptive Dictionary of Literary Terms, translated by Saeed Sabzian, Tehran: Rahnama

    Todorov, Tzutan (1377). Mikhail Bakhtin's dialogic logic, translated by Dariush Karimi, Tehran: Nashmarkaz.

    . (1382). Structuralist boutiques, translated by Mohammad Nabawi, second edition, Tehran: Age publishing house. Literature for Children and Adolescents, Tehran: Roshangan Publications and Women's Studies

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    Rastgo, Seyyed Mohammad (1376). Manifestation of Quran and Hadith in Persian poetry, first edition, Tehran: Samit Publications

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    Zarin Koob, Abdul Hossein (1364). Sarnani, Tehran: Scientific Publications

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    Genet, Gerard (2011). Arrays, translated by Azin Hosseinzadeh, Tehran, Nash Qatreh

    . (2012). Imagination and expression (linguistic criticism), translated by Allah Shekar Asadollahi Tajruk, Tehran:. Imagination and Expression (Linguistic Criticism), translated by Allah Shekar Asadollahi Tajruk, Tehran: Sokhn. Applied semiotics, Tehran: Nosharqsa

    Salim, Gholamreza (1361). Getting to know Molavi, with an introduction by Gholamhossein Yousefi, Tehran: TOS Publications.

    Sidi, Hossein (2009). Interpretation of the Qur'an in Masnavi, Tehran: Sokhn. Imagination in Persian Poetry, Tehran: Aghat Publications

    Shamisa, Siros (1378), Selections of Molavi's Ghazals, Tehran: Dadar Publishing and Research

    Sadeghi Tehrani, Mohammad (1388). Tafsir Turjan Farqan, first volume, Qom: Shokarane Publications

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    Safa, Zabihullah (1371), History of Iranian Literature, 9th edition, Tehran: Ferdous Publications.

    Alavi and Rajabi, Faridah and Arvin (1391). "Intertextual Reading of One Thousand and One Nights: The Crossroads of East and West", Kerman: Comparative Literature, Year 3, Number 6. Thematic interpretation of Masnavi Manavi, Tehran: Information Publications. Fattohi and Abbasi, Mahmoud and Hassan (2004). General Farsi, Tehran: Sokhn, 3rd edition.

    Fray, Northrop (1363). Imagination Farhikhta, translated by Saeed Arbab Shirazi, Tehran: Academic Publishing Center

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    Lechet, John (1383) Fifty Great Contemporary Thinkers from Structuralism to Postmodernity, translated by Mohsen Hakimi, Tehran, Khojaste Publications

    Molvi, Jalaluddin Mohammad (1364). Maulawi's Mawni Masnavi, introduction and biography of Badi al-Zaman Forozanfar, Tehran: Javidan Publications.

    (1365). The generalities of the spiritual Masnavi, the explanation and correction of Abdul Karim Soroush, Tehran: Scientific and Cultural Publications.

    . (1369). Fieh ma fieh, corrected by Badiul Zaman Forozanfar, Tehran: Amir Kabir.

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    . (1386). Spiritual masnavi, for the sake of success. Sobhani, 7th edition, Tehran: Rozeneh Publications. "Transtextuality, the relationship of a text with other texts", Humanities Research Journal, No. 5.

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    Nouri Kotnai, Nizamuddin (1384). Verses, hadiths and words of the spiritual Masnavi, Sari: Zahra Publishing House. Nicholson, Reynold (1387), The Spiritual Masnavi, with an introduction by Badi al-Zaman Forozanfar, Tehran: Amir Mustaan ??Publications. Weekley, Christian (1384), the dependence of the texts, the interaction of the texts, translated by Tahir Adinepour, Children and Adolescent Literature Research Journal, No. 28. Jalal al-Din (1370), Divan Shams Generalities, 9th edition, Tehran: Safi Alisha Publications.

    (1385), Molavi Namah: What Molavi Says?, Tehran: Homa Publishing House

     

     

     

     

    b) English sources

    1- Allen, Graham. (2000). Intertextuality. London & New York: Routledge.

    2- Barthes, Roland (1975) The Pleasure of the Text, Richard Miller (trans), Hill and Wang, New York.

    3- Genette, Gerard: (1982). Palimpsests. La litterature au second degree. Paris, Seuil.

    4- Genette, G. (1992) The Architect: An Introduction. Jane E. Lewin (trans.). Berkeley CA: University of California Press.

    5- Kristeva, Julia: (1969). Semeiotike. Recherches Pour une semanalyse. Parise, Seuil.

    6- Nelles, W., 2004, "Gérard Genette", in, Murphy, C.J. (ed), Encyclopedia of Modern French Thought, NY, London, Fitzroy Dearborn.

The intertextuality of the Qur'an and the first, second and third books of the Masnavi from the point of view of Gerard Genet
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