Comparación de los componentes de la literatura de perseverancia en dos
poetas importantes de la era Ghaznavi: Sanayi Y Masoud Sa’d Salman
Comparison of the Components of Perservance Literature in two Important Poets of
Ghaznavi era: Sanayi and Masoud Sa’d Salman
Elham Naimi
1a
, Reza Ashrafzadeh
2
Islamic Azad University, Mashhad Branch, Mashhad, Iran
12
Orcid ID: https://orcid.org/0000-0002-8664-3394
1
Orcid ID: https://orcid.org/0000-0002-5392-9273
2
Recibido: 13 de marzo de 2020 Aceptado: 10 de agosto de 2020
Resumen
A lo largo de la historia de la literatura persa, ha habido poetas que han alimentado los tesoros
literarios persas con su pluma capaz. En ese sentido, este artículo examina y compara
específicamente los poemas de la sostenibilidad de los dos innovadores y dueños del estilo en
la era Qaznavid. Por un lado, Sanayi estableció una especie de poesía social y crítica. La poesía
gnóstica y Qalandar con sus letras y refrescó la doctrina religiosa con su Masnavis y expresó
cuestiones religiosas en forma de historias. Por otro lado, los temas de la literatura de
sostenibilidad son claramente evidentes en todas sus formas poéticas. Temas como la lucha
contra la opresión y la pobreza, la invitación a una paz duradera y la promoción de la ética
religiosa. Masood Sa’d es uno de los innovadores de élite de la era Ghaznavi, y su Habsiyeh
(encarcelamiento), Shahrashoub y sus encantamientos muestran el genio de su poesía. Su
utilización de los componentes de la sostenibilidad es muy significativa, especialmente en su
encarcelamiento, y en otros tipos de poesía, tiene menos. El presente estudio trató de investigar
estos componentes con respecto a las limitaciones de la estructura del artículo desde una
perspectiva integral después de un estudio cuidadoso de los trabajos de estos dos poetas y lograr
los ejemplos sobresalientes de literatura de sostenibilidad.
Palabras clave: Sanayi, literatura de perseverancia, Masoud Sad Salman, literatura iraní, Irán,
literatura mundial.
Abstract
Throughout the history of Persian literature, there have been poets who have fueled the Persian
literary treasures with their capable pen. In that sense, this article specifically examines and
compares the poems of the sustainability of the two innovative and owners of style in Qaznavid
era. On the one hand, Sanayi established a kind of social and critical poetry. Gnostic and
Qalandar poetry with its lyrics and He freshened the religious doctrine with his Masnavis and
expressed religious issues in the form of stories. On the other hand, the issues of sustainability
literature are clearly evident in all of its poetic forms. Topics such as the fight against oppression
a
Correspondencia al autor
E-mail: namnamebaran50@gmail.com
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Apuntes Universitarios, 2020: 10(4), octubre-diciembre
ISSN: 2304-0335 DOI:https://doi.org/10.17162/au.v10i4.519
apuntesuniversitarios.upeu.edu.pe
and poverty, the invitation to lasting peace and the promotion of religious ethics. Masood Sa’d
is one of the elite innovators of the Ghaznavi era, and his Habsiyeh (imprisonment),
Shahrashoub, and his enchants show the genius of his poetry. His utilization of the components
of sustainability is very significant especially in his imprisonment, and in other types of poetry,
he has less. The present study tried to investigate these components regarding the limitations of
article structure from a comprehensive perspective after careful study of the works of these two
poets and acheiving the outstanding examples of sustainability literature.
Keywords: Sanayi, perseverance literature, Masoud Sa'ad Salman, Iranian literature, Iran,
World Literature.
Introduction
Persian poetry from the second half of the fifth century until the beginning of the seventh
century has undergone through various transformations from every respect. In this era, new
meanings enter the poetry. On the one hand, eulogy continues in its previous form and on the
other hand, effective and sweet Sufi couplets and prison poems are written. The content of odes
and romances is extended and varied and the scope of the description becomes hugely
expanded. Sanaei in Sufi couplets and Masoud Sa’d in prison poetry surpass the others. Of
course, factors of resistance literature in the poems of these two great poets are manifested in a
form and we will discuss them in this essay in a particular way.
The works of Sanaei and Masoud Sa’d have high potentiality for research in the domain
of different innovations and new phrases. Masoud is a poet who has written elegies and
eulogies. In his poems written in prison, as it is noted in the outlines of the four essays, “he has
managed to be successful in presentation of his emotions to the reader” (Moein, 1987). Prison
poetry for him is a form for retelling his own mental states and one can find all elements and
factors of resistance literature in the prison poems of Masoud. The words of Sanaei has the
color of innovation and he has presented the notions of monotheism, investigation, advice,
criticism and resistance in them. In the present study, we seek to merely deal with the aspect of
resistance literature in his poems.
As to the introduction of the categories of resistance literature, one can refer to “Letter
of Resistance” by Ahmad Amiri Khorasan and “Analytic History of Resistance Poetry” by
Basiri, (2009). Mosffa (1956) in a research has studied the innovations of the poets from the
point of view of the content and secondary aspects of elegy up to the fifth century of Hijri.
Zarqani et al. (2015) have conducted a study entitled “Role of Sanaei in Evolution of Persian
Elegy” and showed that Sanaei and Nasir Khosrow are the turning points in the evolution of the
Persian elegy.
In this context, reflection and research in the domain of resistance poetry and literature
particularly in the present era is of an undeniable necessity. As to Masoud Sa’d, some studies
have been conducted regarding his heartbreaking poems in prison and the motions that lie in
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them and their factors of resistance literature. It seems that the discussion of resistance literature
is less colorful on the works of Sanaei than what this great poet deserves in reality. In the present
essay, we have sought to comparatively discuss these features in a detailed form.
Methodology
The present study’s research method is library research and description and analysis. In
this study, many of the Persian bibliographies, books of the literature’s history by Iranian
thinkers and Iran’s researchers as well as the research articles have been studied and evaluated.
Meanwhile respecting the notions of all the researchers, the present article’s authors intend to
posit and investigate all the theories and hypotheses and scientifically criticize them through
adopting a strategic approach and aiming at an applied goal thereby to draw a roadmap for the
future. It is evident that the research on this issue is vast and in need of extensive research; it is
hoped that the present study can set the ground for the other researchers to deal with this issue
and offer scientific and executive solutions for the growth and development of Persian literature
amongst the people, particularly the young generations, and present a research first of its type.
Discussion
Here we introduce the resistance literature and the scope of the advantage that these two
poets have taken of it in their poems.
Resistance literature
“Resistance literature is a type of committed literature that is created by people and
intellectual pioneers of the society against those who threaten their material and spiritual life.
Its goal is prevention from deviation in the literature and its gradual flourishing and evolution”
(Basiri, 2009).
One can state that this type of literature includes all works that have emerged in the
specific social and political conditions of authoritarianism that dominates the country. their
voice is echoed not only in its own time rather in all times. It can also serve as a resort for
expression of truth and a model for pro-justice movements of other poets and writers.
Factors of resistance literature
The researchers of this area have considered some elements as the factors of resistance
literature including homeland, resistance against the enemy, peace, friendship, battle against
oppression and poverty, prevalence of religious ethics and distribution of ritual values and etc.
Political and Social Conditions of the Era of Masoud Sa’d and Sanaei Ghaznavi
Political and Social Conditions of Masoud Sa’d. In the couplets that have remained from
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Masoud, one can find the footprint of habits and ethics of the politicians and the court staff of
the first era of Ghaznawis. Vilification, revenge, radicalism and violation, were among the
vicious features of many politicians in this era.
Social and Political Conditions of the Era of Sanaei. Sanaei after becoming famous, turned to
the court of Ghaznawis and in an era of his life, his mystical thoughts became strong and in
some way, he experienced the sense of separation from the world. Although Ghaznawi court
was ready to receive him, he preferred to choose the seclusion for further spiritual
contemplations and initiations. Nasir Al Din Abu Rashid Abd Al Jalil Qazwini Razi, in his “Al
Naqs”, mentions the name of Sanaei as the greatest Shia poet (Safa, 1987).
Factors of Resistance Literature in the Poems of Masoud Sa’d and Sanaei Ghaznawi
We will continue to assay the elements of the resistance literature in a clear fashion in the poems
of these two poets.
Resistance before the Enemy. Resistance is a very extensive notion and sometimes it takes a
negative bent. Resistance is not merely in the sense of direct confrontation and resilience before
the enemy. Sometimes the enemy is repressed through the enumeration of one’s own virtues
and the poet in an indirect way and in an implicit form proceeds to destroy the enemy and his
evil plans.
Resistance before the Enemy in the Works of Masoud Sa’d
In one poem, Masoud expresses the reason of his imprisonment as follows:
“Once I am tired of the plague of Lahore/
Once I am exposed to the slander of Khorasan” (Yasami, 1983).
Sometimes he considers himself to be pure and by these poems he seeks to suppress the
enemy:
“Allah knows that I am like the wolf that never tore Joseph/ They are accusing me for
something that I have not done” (Ibrahim Tabar, 2017).
Even in the dark corner of the prison, Masoud does not stop bragging:
“O Lahore! Shame on you! How could you exist without me? / How could you be bright
without the shining sun?”
He addresses his enemies as deceiving and base:
“You have been separated from
the wise and caring friends/
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How would you deal with
the villain enemies?”
(Ibrahim Tabar, 2017).
The descriptions of Masoud bespeak of a lifelong agony and wound that have its root
inside. He creates the sense of sympathy and belonging in the reader. In his eulogies, he
complains of the rule of the oppressors and dictators.
Resistance before the Enemy in the Poems of Sanaei
Sanaei based on his unique mystical musings, as to the resistance before the enemy, believes
that the main enemy of man is his own soul and he continuously warns against the possible
deceptions of carnal soul.
“If you do not annihilate
your carnal soul/
you would never
touch the eternity”
(Amiri Khorasani, 2008).
He thinks of this world as a prison. There are three prisons that put chains on human
reason and the five senses are the soldiers and spies of the worldly reign. He presents a very
lively picture of this prison.
“You have imprisoned the reason
in the cage of body/
with three chains of
envy and jealousy”
(Ibrahim Tabar, 2017).
Battle against oppression and poverty
The literature that deal with the social issues, criticizes the status quo and struggles for
changing it has always existed and will continue to exist. The resistance literature depicts one
of the particular manifestations of social criticism. It opens an aperture from the present towards
the future. It takes the present undesirable condition in which oppression and poverty surge as
its point of departure in order to move towards the desirable future full of justice and equality
in wealth although this future seems to be impossible. In a world torn by chaos and insecurity
in the present, we need a belief to revive the spirit of battle against oppression again and trigger
an internal revolution.
Battle against Oppression and Poverty in the Works of Masoud Sa’d
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Masoud Sa’d is one of the distinguished poets who has pioneered the battle with the
oppression and this can be seen in every single word and verse of this poet. The tone of the
prison poems of Masoud is romantic, intimate and passive and if one can find an epic like
picture in his poetry, it is for the characters and elements that are before him and put pressure
on him. He complains of the oppression that has been leveled against him.
“Just like the inferno and the Lord/
I have a house and a door keeper”
(Yasami, 1983).
We see an intellectual and expressional contradiction in the poetry of Masoud. This
contradiction has its origin in two different situations of his life, i.e. once he was protected by
the King and he lived a luxurious life and later he becomes miserable and he has the nostalgia
of those time.
“I am revolting against the King/
I have stopped believing in God”
(Amiri Khorasani, 2008).
The first verse of the elegy entitled “In Praise of Sultan Masoud after His Hunt”, he
praises the justice and religiosity of the King.
“O’ You are the judge of
the world for truth/
You are just King who
protects the religion”
(Amiri Khorasani, 2008).
Masoud provides all moral prescriptions and recommendations of the battle against
oppression in a very subtle and shrewd way and in the form of different praises.
“People resort to you for justice/
You are the proud of the country”
(Jamshidian & Norouzpur, 2010).
Contrary to Sanaei, Masoud does not have colorful Sufi and mystical concerns. It was
Sanaei who let this type of thinking to enter the Persian poetry in sixth century and later this
turned to a type of literary tradition. But this issue is not the case with the poems of Masoud.
He takes advantage of natural description and a rich language and by combining these two
elements creates rich praises. In praise of “Seif Al Dawlah Mahmoud” he states:
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“You are supported by reason,
beneficence and generosity/
You have no supporter
among the Kings”
(Jamshidian & Norouzpur, 2010).
The scope of description in the poems of Masoud becomes so extended that he takes
advantage of these elements with higher frequency for expression of the notions of resistance.
“Your polish on the blade of art/
has cleaned the taint of oppression
from the world”
(Amiri Khorasani, 2008).
Battle with Oppression in the Works of Sanaei
Sanaei has very strong religious emotions. For example, he believes that Ibn Muljam killed
Imam Ali because he had fallen in love with a cursed woman who wanted the blood of Imam
as her dowry.
“If you have a lion’s heart for dealing with your affair/
The cursed woman’s dowry is the blood of Imam Ali” (Ashrafzadeh, 2008).
Finally, after the murder of Imam Ali, he reveals the secrets and introduces Muawyah as
the one had designed this plot.
“It was Muawyah who
ordered me to do this/
I did it and it makes
no good lamenting now”
(Jamshidian & Norouzpur, 2010).
Here Sanaei expresses his passion and love for Imam and his curse for the enemies of
Imam Ali and we can consider such poems in the era of Sanaei among the resistance literature.
“If someone’s heart is void
of Imam’s love/
It is not a heart rather it is
just an organ”
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(Afrasyabpur, 2009).
The Karbala event is of a specific manifestation in the poems of Sanaei. This poet is in
love with the Prophet’s household and considers Imam Hossein the manifestation of resistance
before the infidelity and atheism and distortion of religion.
“God bless his friends/
and down with his enemies”
(Afrasyabpur, 2009).
Sanaei relates the Karbala event by indication of the details of the names of persons,
spaces, states, factors that pave the ground for this event, the formation of this uprising and so
on and so forth.
“The path of shame is closed/
the word and promise of
religion are broken”
(Afrasyabpur, 2009).
Shia Muslims wherever see an oppression against Imam Ali and his household, they feel
obliged to curse those who are involved in that oppression, because they believe that oppressing
Imam is equivalent to infidelity.
“Those whose leaders are Omar and ‘Aas/
Or the cursed Yazid is their leader/
They deserve to be punished and cursed/
Because they have chosen the wrong path,
and act wrongly and their religion is evil” (Sajjadi, 2000).
Hakim Sanaei clearly suggests that only being a Shia can lead one to the eternal life:
“Be a devoted Shia Muslim so that
you can touch eternity/
Everything but religion is
death and grief”
(Sajjadi, 2000).
In addition to the Shia beliefs and creeds, we encounter unique stories in his Hadiqah and
the issue of the battle against oppression is vividly discussed in the works of Sanaei, The story
of the oppressor and the oppressed:
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“A child addressed an unfair rival/
and told him that you are just deception and crime/
in your shop of deception/
the Satan has found a good place for itself”
(Sajjadi, 2000).
Like many committed poets, Sanaei is concerned of people and he pursues the thoughts
of resistance in all places of his works. Sanaei seeks to cast light on the weakness of people and
society. He openly expresses his spicy criticisms. He praises the religion and no doubt, one of
the key points that are underlined in the religion is the social justice and the battle against
oppression and poverty.
“Although you are Qobad and Parviz in this world/
You may have been emerged from the dust of a dog”
(Afrasyabpur, 2009)..
Through his praises, Sanaei offers certain advices to the one who is praised concerning
the observation of justice:
“Religion and the state depend on your blade/
infidelity and atheism are in dread of you”
(Shafei Kadkani, 1997).
“No one’s neck is chopped out of revenge/
Like Ali this would not be done but as religion orders”.
In his eulogy of Amir Jalal Al Dawlah Abu Al Fath Dawlatshah, Sanaei invites him to
good deed, avoidance of the hasty judgements, justice expansion and making people happy.
“Extending the hand of
generosity and friendship/
is other than opening and closing”.
He relates a story in which Sultan Mahmoud sends a message to the King of Roma and
asks tax otherwise Roma will be destroyed to the ground. He provides the envoy with a number
of answers that he would give when the Romans quarrel with him.
“He is a servant’s son and
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an oppressor/
I have no dispute with you in this/
But in the lands under the control of this man/
No one would oppress anyone but him”
(Afrasyabpur, 2009).
Pacifism
Pacifism is one of the other factors of the resistance literature and poetry serves as an
effective tool for expression of this meaning. The poetry addresses the general public and it has
to use their language so that the communication and the transmission of the message to take
place in a simpler way. Man, by his nature is avoiding war and clash and he is naturally seeking
after a peaceful relationship.
The works of two poets discussed in this article have many ups and downs. Particularly,
Hakim Sanaei who has experienced completely different periods during his life and in his
mystical poems which are one of the turning points of the mystical discussions, he reminds the
subject of pacifism and interaction with others through different doctrines.
Pacifism in the Works of Sanaei
One of the most controversial issues that can be seen in the works of Sanaei is the issue
of monotheism of Satan as to which Sufis have different stances. Many Sufis referred to the
issue of trial and devotion as regards the disobedience of Satan. In other words, although God
ordered the angels to prostrate before Adam, but His intention was that the Satan not to do it.
Therefore, the order of prostration is the surface of the story but God wanted something else.
My heart carried his love/
my heart was the nest for the Phoenix of love/
he put his trap in my path/
Adam in the middle of that circle was the seed/
He wanted to make me the sign of curse/
He did what he wanted and the
terrestrial man was an excuse/
I read in the slate that one would be cursed/
I thought it was not me”
(Fruzanfar, 1996).
The precise examination of the above elegy suggests that Sanaei has considered Satan to
deserve pity based on the spirit of toleration that is shared by the Sufis. It is needless to say that
his present stance as regards Satan is also applied to others and he treats people with the spirit
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of friendship and toleration. He hopes that everyone will see divine compassion even Satan. He
believes that the key feature of a King is compassion.
“If the King is familiar with compassion/
How could an audacious man be a King/
the audacious would destroy the land/
from his audacity he would militarize the land/
no one saw any prosperity in the audacity/
no one found peace and happiness”
(Ashrafzadeh, 2008).
It is needless to say that audacity in this context refers to boldness, lack of place and
futurism.
Pacifism in the Works of Masoud Sa’d
Eulogies of Masoul are full of the themes of pacifism and peace and invitation to
happiness and joy. This is something which is different from his spirit in the prison poems.
“I will not describe my conditions further/
I am satisfied for anything worse”
(Yasami, 1983).
Even in the elegies through which he wants to prove his innocence, Masoud does not
mention any particular person’s name and attributes his imprisonment to the destiny.
Sometimes he considers himself to be completely innocent.
“God knows I am the wolf
that didn’t eat Joseph/
They are just accusing me of
something I have not done”
(Sajjadi, 2000).
In another place, he believes that his intelligence is one of the reasons of his
imprisonment but, again, he does this with a special shrewdness:
“I would attribute it to myself like a gem/
I am not like the ash that arises from the fire”.
Sometime he just refers to the “plague of Lahore”
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or the slander of Khorsan but he refuses to elaborate the issue further.
“I am once tired of the plague of Lahore/
and some other time I am exposed to
the slander of Khorasan”
(Afrasyabpur, 2009).
Prevalence of Religious Ethics
Religious literature is the literature that deals with religious categories and there are
attraction and spirituality in it. Religious literature has numerous branches and many of the
eulogies and beautiful exegetical texts lie under it. In religious literature, we are encountered
with two elements of religion and literature. In other words, one can take advantage of the
potentiality of the superior language of the literature for promotion of the religious notions and
the texts of the committed poets are full of these themes
Promotion of Religious Ethics in the Works of Sanaei
The most important aspect of distinction of Sanaei can be sought for in elegies whose
discourse is Sufi-mystical. He has succeeded to introduce the spiritual experiences of the
mystics of second, third, fourth and fifth centuries into the traditional structures of the Persian
poetry and create the ascetic poetry based on parables.
“Do not reside the body and soul as
this is lower and the other is higher/
put your step outside both,
be neither here nor there”
(Fruzanfar, 1996).
The following two elegies are also advice from the beginning to the end. They can be
categorized as examples of the discourse of advice. The opening verses of these elegies are as
follows:
“O Sanaei! When you will have an
open eye in the love game/
if you do not head back to the path of
eye from the heart’s mood”.
“Shame on you! The veil tearing
the veils that looks at us/
Please no longer tear our veil
before every fool”
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(Shafei Kadkani, 1997).
To promote the religious ethics, Sanaei believes that the first step is the knowledge of
God. He states that the knowledge of God requires internal enlightenment and it should be
associated with a spark.
“The word of the man of reason
through inferences/
Is the gem of religion and his mind
is the diamond”
(Ashrafzadeh, 2008).
This path does not have any other guide but the Imams and the Prophet.
“When you praised God/
Then you have to proceed to
praise the Prophet”.
One of the most distinguished manifestations of the religious ethics is separating oneself
from the worldly attachment. The roots of the worldliness should be eradicated and one should
resign himself to Divine Will. Sanaei, by metaphor, notes that worldly property and position
and bending knee before the worldly leaders are hidden paganism. One should cultivate his
spirit, body and soul with the knowledge and reason. The points of weakness should be reduced
and the points of strength, i.e. reason and spirit, must be strengthened.
Our review of the works of Sanaei clearly shows that his mind and thoughts have
changed. We can see that he has moved from the stage of praising to the stage of social character
where he no longer wants to be a servant of other creatures like him rather he is only focused
on the creator of all creatures. He intended to convey his thoughts and beliefs to the society
through his poems. He wanted them to be practical and guide the scholars and men of
knowledge in every age. He has spoken of all cultural, literary, religious, economic, cultural
and ethical cases and even as to the formation of family and child education. Let’s read part of
his religious poems:
“Keeping oneself committed to
the religious precepts is better/
Drinking wine is better than eating
the donated properties”.
“Be thankful of the time/
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that you have been born into Islam”.
Promotion of Religious Ethics in the Works of Masoud Sa’d
Almost half of the Divan of the poet is devoted to the explanation of his troubles during
his imprisonment. Masoud has a set of poems in praise of the statesmen, lords and the King.
Anyway, the issue of promotion of religious ethics in the works of Masoud is less colorful in
the works of Sanaei given his biography. Here one can refer to few cases of this:
A) Confession of sin, mistake and repentance:
“I am ashamed of what I have done/ I know other path but repentance” ” (Yasami, 1983).
B) In Praise of Honesty:
Masoud praises Hossein Tabib as follows:
“We have to be honest/ God knows the hidden and manifest”.
Insistence on Liberty:
“The liberated man who seeks after good fame in poetry/ He should not ask for a price from
the people just like the servants”.
“Do not be self-growing weed in the desert in every cold and warm climate of the world/ Be
like a liberated cedar before every hardship”.
C) Invitation to patience:
“From the Lord Mowafaq Mansour Ibn Saeed/ The one who has a shirt of patience and a
cloak from generosity”.
D) Promotion of Generosity:
“There is no limit for his generosity/ He is born in mountain and a son of sea” (Shafei
Kadkani, 1997).
“My hands are full of money thanks to your generosity/ My body is full of precious clothes
due to your state of mind” (Shafei Kadkani, 1997).
Conclusion
The words of every poet have their origin in his way of thinking and thoughts. The
poems of Sanaei and Masoud Sa’d are also emanated from their mind and thought. If Sanaei
sets mysticism the main theme of his poetry, in his personal life he is a man of mysticism, ethics
and moral advice and in one sense, one can see all specific factors of the resistance literature
particularly the promotion of the religious ethics in his poetry. In his prison poems, Masoud
Sa’d laments of the earth and time. He has undergone through numerous hardships and agonies
in his life and this has caused the resistance to turn to a comprehensive substance in his poetry
not merely a current among other currents. Sanaei and Masoud Sa’d are both “resisters” and
have written the rhetorical poetry. These champions of resistance suffer from the pains of others
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and their internal crisis emerges in their poetry and the present study sought to present part of
these features.
In current essay, it became clear that the factor of battle with oppression and poverty are
more colorful in the works of Masoud as compared to the works of Sanaei while Sanaei in his
discussion of the promotion of religious ethics has acted stronger than Masoud Sa’d. Although
the features of resistance literature are not the only distinguished strand of this texture, rather
this axis is related to others in a network form. However, the ideas of these two great poets are
directly related with their society and all these strands join together and convey a type of
complication and intertwinement to the reader.
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Revista de Investigación Apuntes Universitarios
2020: 10(4),354 - 368
ISSN 2312-4253(impresa)
ISSN 2078-4015(en línea)
368