American Journal of Scientific Research ISSN 2301-2005 Issue 66 (2012), pp. 127-137 EuroJournals Publishing, Inc. 2012 http://www.eurojournals.com/ajsr.

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Ali is Endless, Like the Sea (A Glance at Alavi Poetry in the Masnavis of Islamic Revolution)
Shokrollah Pouralkhas Department of Persian Language and Literature Mohaghegh Ardebili University, Ardabil, Iran E-mail: Pouralkhas@uma.ac.ir Tel: 09113307320 Seyed Mehdi Sadeghi Department of Persian Language and Literature Mohaghegh Ardebili University, Ardabil, Iran E-mail: Seyedmehdisadeghi@yahoo.com Tel: 09143526673 Abstract The description of Imam Ali's high position has been remarkably reflected in Persian poetry during all past literary periods, and great Persian poets either Shiite or Sunnit, have considered the different dimensions of his peerless personality as an epitome of perfection and humanity. The Iranian Islamic revolution which happened on the base of pure Mohammedan teachings and Shiism rich school has got ceremonial poetry, especially Alavi poetry, as one of its main topics, and the poets of this period have worked on the panegyrizing of holy imams and their progenies. A main part of Alavi poetry in Islamic Revolutionary literature has been composed in masnavi frame. Masnavi composers of Islamic revolution have dealt with such subjects as proving imamate, and guardianship of Ali (p.b.u.h) and his virtues, Alavi justice, Ghadire Khom, almsgiving and attention to the needy. In this research, we have tried to explain the poetical theme of masnavis and to consider the major characteristics of Alavi poetry in the masnavis.

Keywords: Masnavi, Ali (p.b.u.h), Islamic revolution, Shiite, Ghadire Khom

1. Introduction
Shiie is called in word to the group, both groups of hearts. Nationals; Ansar; followers and companions of man; followers; separate ethnic group who are on the job, etc. (Dehkhoda, Shiie) and "the so-called followers of Hazrat Ali (AS) and his family and those who believed in immediate succession after the Prophet Muhammad (PBUH) and his province in Ghadir text from the prophet (PBUH) are called" (Related Shiie Encyclopedia, 1373: 1). Of course, "the term Shiite Shiite Shiite just has not worked, but over time the sects and the dynasty was most recently referred to the tithe or duodenum Twelver Shi'a, Shiite, and Shiite Ismaili Zydyh". In this topic we Shi'a, the Shi'a are duodenal. Medina political life since the late Prophet (PBUH) was so that Mohajer and Ansar were competing for the seats of the caliphate. Ansarksany that the Prophet and the religion he had defended against enemies Immigrants also Aqran Prophet (PBUH) and the infidels of Mecca affinity and kinship that had Ashabi Tribes and their people in wars to Ali (AS), Bani Hashim and Ansar were killed. Seize

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power in the race, much to the establishment of Ansar hope justice Alawi regime - that was beneficial to them - no; After the death of the Prophet while Ali (AS) with a few of the Bani Hashim and special friends, he washed his holy body was shaking, And Ansar refugee incident without heed to the day of Ghadir and fabricated Hadith and mislead the public, they bargain over seats in the province. Finally the Imamate and its original position outside the province and to Abu Bakr as the Caliph of the Prophet (PBUH) were allegiance (Gholami, 1380: 84-92). Hazrat Ali (AS) after 25 years of retreat and stay at home after the murder of Uthman and returning emigrants and Ansar Iqbal and towards His Holiness, he accepted the caliphate after taking office "with his departure to the Shia school of Kufa building founded And the other caliphs and their differentiation, with its introduction, recalling the day of Ghadir and its explicit prophecy, revealed And correct idea of the foundation created in the form of Shi'ism And his companions bred for their beliefs do not hesitate to afford their lives "(Jafarian, 1368: 16). But the Shiite school of Islam, not what the caliphate of Imam Ali (AS) is there. Prophet (PBUH) in the first days of his call in "Yom Eldar", appointed Ali (AS) to administer and its successor And "Shia inception of the first" Shiite Ali "were known, the Prophet (PBUH) should be considered" (Mohaddesi, 1384: 150). Thus the belief in Imam Ali (AS) it was known among the Companions and also that many have believed (Jafarian, 1368: 28). Head Start began singing religious poetry of the day of Ghadir and Arab and Persian poets of the time to chat, many poems in school explain the Shia and the virtues and the virtues of Ali (AS) and his household have written. "Some poets use words of wisdom and Maxims Amir (AS) and the order in which the subjects have entered the scene. Some of his poems to the virtues and the virtues of Imam Ali (AS) and Ahl al-Bayt (AS) have and in the virtues of reading and reading was common virtues art have been created" (Mohaddesi, 1384: 327). Spark in the Persian month Mehr of Hazrat Ali (AS) and family Mthrsh (AS), the radioactivity of the morning sunrise Gahan Persian poetry from Islam still and the start of the Persian language, despite the common and dominant religion in Iran was a Sunni nevertheless, the book is less than or tribunal in which a writer or poet, according to Shiite religious leaders have not shown (Shia Encyclopedia, 1373: 223). Poets such as "Kasai and Khosrow" the legitimacy of the contestants and the province of Ali (AS) epic Masnavi-teller and a great songwriter Iran, Ferdowsi Tusi, ship-breaking flooding events in time, he only knows the ship like Noah can ship it to the beach Nshstgan safe and lead free (Ferdowsi, 1387: 4). Rumi's Masnavi like the big ball in the first office, in inform Masnavi tells us:

It describes the devotion and faith, Imam Ali (AS). Poems like Attar and Sanai Masnavi, each to their own so it can be described as mankind's unique character. In the ninth century that the term is efflorescence of religious poetry, Jami ode Meymiyeh Farazdagh has been translated into Persian and Hussam al Masnavi "Khavaran letter" in Ali (AS) is written (Shia Encyclopedia, 1373: 225). In the Safavid period religious poetry with poets Mohtasham Kashani, fascinated Tabrizi, Sheikh Bahai and etc Flourished. Another aspect of literature in the Safavid period, the religious epic poem, and writing detailed Monghabetha expression, the miracles and triumphs of the Prophet and the Shiite leaders. The religious poetry, the Safavid period, with poets such as nebula, Isfahani, Kashani Saba, vitality Esfahani, Deputy Farahani, joiner and Qaany Shirazi continued. The Constitution, with the advent of modern poetry, religious poetry was written in traditional form, it was on the sidelines; Then, with the Islamic Revolution, in the form of traditional religious poetry flourished again. Despite the brilliance in past periods of religious poetry, poetry of the religious history of the Constitution does not "But unlike in the past three decades have been the most capable and talented poets of science with religious poetry" (Kazemi, 1387: 10). With the advent of the Islamic Revolution took a literal return, this return was not the only poem in the form and structure; but the poets, the themes, religious themes and religious content were also returned. Masnavi is one of the greatest forms of poetry and literary works of the past periods are presented in the form of a poem and according to each period, vehicles concepts and issues such as

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epic, mystical and lyrical, and often in the form of short stories, is expressed as coded and allegorical.Until the constitutional presence in Masnavi mold making eye area of Persian poetry and literature. This form of poetry popular constitutionalism and the same time, it was forgotten and the Islamic Revolution and war with the left foot again and again be crucial. In addition to these structural changes, subject and content of this form of fiction and processing systems will changed to religious, social and political issues and so on. One of the main topics Masnavi Islamic Revolution, religious Masnavi is the most important part of the Masnavi and the Shi'ite Alawi. As in past periods "of poets, themes leadership, the province, the life of Hazrat Ali (AS), wars, miracles, and his greatness are written in the form of MasnaviLike Asraralvlayh Masnavi, Asraralanvar, Anvaralvlayh, Heydari appeal, in Najaf, Aljayb embodiment, a province, seven, and Heydari reader "(narrator, 1384: 530), Masnavi Mathnawi Guyana Islamic Revolution in long and short, virtues, and virtues of Ali ( AS) have written. A glimpse into the Shiite Masnavi, it can be categorized in five sections. Part of it which is Alavi's poems and poems written in the province and administer Ghadir Ali Ibn Abi Talib (AS) and his virtues. The second part of Shia poetry, including poems written in the Fatimid virtues and virtues and martyrdom of Hazrat Zahra (SA). Part Shia poetry, poetry that incident of Karbala and Ashura incident and deals the fourth section of the poem and the board is expected. The fifth section Shia poetry, makes the virtues and sufferings of other Imams (AS) and religious leaders. This research has been in the first part of the Shiite Masnavi "Alavi Masnavi".

2. Results and Discussion

As in all previous literary eras, Shiite and Sunni poets have made all kinds of poetry Alavi and have admired his unique personality, Islamic Revolution in literature due to its characteristics and religious affiliation, Alavi poetry can have more high frequency. In this paper, some topics and themes of Masnavi Alawi Islamic Revolution literature are reviewed and analyzed. 2.1. Virtues Expression of Ali (AS) According to Shiite belief, Ahl al-Bayt (AS), although human beings are like all other humans, Existence of light and light from the light of prophecy is Mohammedia and their existence is the same though . Imam Ali (AS) in the second sermon in Nahj officials and inmate status (AS) says: "Ahl al-Bait (AS) are the secret place of God, divine command awning, repository of knowledge of God, the guardian of Islamic law reference books on religion, God is always the sky and mountains, Right behind them was bent by God and religion it eliminates vibration and anxiety "(Imam Ali (AS), 1387,28). Ali (AS) The Prophet (PBUH) is better than all of humanity, His virtues and perfections to the extent that "To confess the testimony of friends and enemies in the history of human perfection is not perfect and Perfect example of the Islamic virtues of education prophet (PBUH) was "(Tabatabai, 136, 128). Mousavi Garmarody poet Islamic Revolution and a great place of the Prophet says:

Hazrat Ali (AS) to look at all the Divine attributes virtues and greatness, that The Prophet (PBUH) who is unable to close his spiritual authority.

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Unique and distinctive characteristics of Hazrat Ali (AS) include: Combat prowess and innovation; in the field of oratory eloquence, grace and dignity, the rule of law and statecraft; thraldom, Thjd Night with God, and hundreds of other prominent features, Charity and hospitality and care to the poor and needy orphans, respectively. People who expect something from God and was done in secret and Shahriar wrote (Shahryar, 1387, 938): His piety was fasting until the days and nights are likely to starve their strengths and give grants to others. The night shelter for the needy and orphans, and head round the poet's orphans how Chargan baggage of grief and the poor to take a shower orphaned children are and how to play unless he is satisfied to attract and tears of remorse and blamed himself could save your life. Imam Ali (AS) was the Nateghi Quran with Muhammad and his behavior was interpreted and found meaningful. There are many verses that deal in charity to the poor and needy and have revealed however, during his reign were plagued by all kinds of intrigue and war, moment of the orphans, the poor and the needy were not neglected. Poet citing verses of Quran, the Imam of the Shia to be real and practical compliance is expressed as:

2.3. Justice and Piety of Ali (AS)

One of the most striking features of Ali (AS) "justice" was. He lived in a period that trend of amassing wealth, social insects, and many fled from the "justice Alavi umayyad and be joined to the table (Mohaddesi, 1384: 178); Because people's tastes during the reign of previous caliphs, especially during the ottoman caliphate of Islam Mohammad (PBUH) was far and tolerance, justice, Ali (AS) for many until then had access to public funds was difficult. Imam (AS) sermon 15 Nahj Albalagheh says: "By Allah! Where to find the treasury looted by its original owners are still am, although it may be married or bought a lackey; Because justice is open to the public, and expensive to bring him to justice those who tolerate oppression he is harder "(Imam Ali (AS), 1387: 39). Therefore, one of hostility and opposition to some of the companions of the prophet (PBUH) with Imam Ali is his justice in fact, he is a martyr for justice. Ali (AS) and the executor of God's commandments were true; "God has commanded justice; his firm is also the executor of God's justice in society and Judge had ordered them to justice and would force people to justice and the rates and scales of justice among the people knew God "(Mohaddesi, 1384: 383). Poet, revolutionary Justice Alavi sings such as (Aghasi, 1387):

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2.4. Zulfiqar, a Symbol of Courage and Bravery of Ali (AS) Undoubtedly, such factors were the cause of progress, Along the Great Prophet (PBUH) and Hazrat Khadija Finance (SA), was Zulfiqar Ali (AS). Zulfiqar, the symbol of valor and bravery is Krar Haider. "Ali (AS) saying it was courage. In all the wars that the Prophet (pbuh) and then attended, Never showed fear and anxiety and With that in many events such as Ohod , Honeyn, Kheybar and Khandagh, Friends of the Prophet (PBUH) and Islamic troops shivered and were scattered, He did not back the enemy "(Tabatabai, 1360:129). He was the one who died in war, not armor on their back to back, not the enemy. He was athletic, who claimed: If all the Arabs in the war to come with him, no fear and will not hesitate to. He was the one who defeated the most famous Arab heroes. Ali (AS) "brave that never did run away, was not afraid of any military, Never been confronted with an enemy who is rescued from his another task is the task that you need. He killed the brave people that they were proud to Ali (AS) has killed him "(Ghomi, 1388: 255). Moshveghe Kashani says courage and valor Krar Haider as following:

Zulfiqar Ali (AS) is one of the themes and issues that are seen in most of the Masnavi and somehow we can say that: Icon on the right over wrong, victory and triumph, the honor and the Shi'ite Alawi. It was like a sword in the hard days and helped support the prophet (PBUH) was Zounds! The sharp sword that was in the hands of the most gentle pat on the orphans, the most generous hand to the poor, the shortest and most shaking hands in the face of the treasury, and Muslims Lord, prostrate on the soil was the most steady hands. Azizi (1369) describes Zulfiqar Ali (AS) such as:

! !

! !

Battle of Ohod, the people all fled Ali was the only constant and enemy troops away from the Prophet's and joined the enemy was defeated and the wound was working on his holy body; But with all this suffering was not afraid; Gabriel to the Prophet (PBUH) heard the voice of the earth and sky to (Ghomi, 1388: 228). Moshavegh Kashani (1388) describes this myth of jahad and struggle such as:

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Although the prompt administration of Ali (AS) was invited in the first days of the Prophet (PBUH) in "Yom Eldar" but, the Prophet (PBUH) in the final days of his noble life, the return of the last Hajj, after the descent of the verse "propaganda" and stop the accumulation and the sermon delivered Ghadir, the hand of Ali (AS) has long him as executor and successor after his introduction and after that, the verse "complete faith" was revealed. In this day of all attendees with Ali (AS) gave allegiance. "What happened at Ghadir attended by thousands, and the Prophet (PBUH), Emir of Believers (AS) was fitted to the imamate and caliphate as a document of proof, and affidavit were repeatedly cited both by Hazrat Ali (AS) and by others "(Mohaddesi, 1384: 329). To the day of Ghadir, Arab and Persian poets have written a lot of balls in the event of Ghadir. "Poets are those who Ghadir I have dealt with the Ghadir event and have written poems about the administration and the province of Ali ibn Abi Talib (AS) and the hadith of Ghadir and Mola virtues, these poems called Ghadir". This was the work of poets, poetry tool in the proof of the transcendent and the provincial leadership of Ali (AS), and explain and defend the legitimacy of the aspirations of the Shia, Referring to the Hadith like that exists between Sunni and Shia hadith of Ghadir. Ghadir is a dynamic presence and reasonable in all periods of Persian poetry and literature; in this era of Islamic Revolution, the main essence and philosophy that it is related to Ghadir and provinces, there is a noteworthy reflection and the Masnavi poets and speakers and the province are subject to Ghadir Ali ibn Abi Talib (AS). Agassi, the Masnavi speaker in his letter to the Shiite has called the Ghadir "revolving wine province" and believes that the province Imam has completed the mission and President Ali (AS) level and the top of all divine prophets (as) except Prophet (PBUH) such as following:

Also, Ahmad Azizi (1372) criticism of allegiance to the Ummate Breaker so that Ally heard the Ghadir and did not listen and them allegiance to their province and broke the allegiance, therefore he criticizes such as:

With allusion to the hadith of Ghadir Prophet (PBUH) said so that ... , Moshveghe Kashani (1388) refers to walk Hazrat Ali (AS) upon the Prophet (PBUH) in the Kaabe for breaking bat and says: !

2.6. Imamat and Province Imam is the word meaning to headship; rector of the Imam, department of public works and one of the two main Shiite, (Dehkhoda, the Imam) and also "Public leadership (Riasatol Ammeh) and the

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Muslim leadership (Riasatol Moslemin) has two meanings, which some experts have expressed words for Imamate (Rabbani Golpayegani, 1368: 20). Of the term it is the president of public religion and world affairs on behalf of the Holy Prophet (PBUH) (Dehkhoda). Perhaps the largest and most important issue in the history of Islam in the nation over the dispute arose the issue is leadership and the province. "Believes that Shiite caliphate and succession of the Prophet (PBUH) is divine and also the caliph of the prophet (PBUH) and his sun is in the virtues to take this burden on the shoulders and the prophetic Ummah convoy to reach his destination"(Mohaddesi, 1384: 118). Ali (AS) is the most learned person of the Prophet (PBUH) in Islam and such talk "Taghaddome Mafzol Bar Fazel between Islamic Fargh" the superiority of reason and virtue of Imam Ali (AS) on others". His faith in God and His Prophet (PBUH) was" asbaghe Nas" public so that they in particular acknowledgment to this virtue and His enemies could not deny"(Ghomi, 1388: 237). Shi believes Bella to administer and chapter leadership of Imam Ali (AS) after the Prophet (PBUH) Imam Ali (AS) in Nahjol Balagheh 162 sermons, in answer to one of his companions asked: How can that be right back were you? He says "hey Asad brother! A man distraught and anxious are you asking that you misplaced but, you have the right relationships and ask who was right and no doubt want to know after that tyranny which the caliphate was imposed on us, while the top of our ancestry and kinship bond with the Prophet (PBUH) was stronger except something else was not so selfish and monopolize invidious group attached to the seat of caliphate and a generous set of hands God judges and God is the judge and all return is to the day of Resurrection "(Imam Ali (AS), 1387: 217). Also, Shiite poets and even some Sunni poets, everyone spoke in their power in this regard. Revolutionary poet, Moshfegh Kashani (1388) in his Masnavi, usurped the province of the Imamat and Imam Ali (AS) can be expressed such as:

Mohammad Reza Aghasi (1387) believes that province beginning of Hazrat Ali (AS) begins from the start of Prophet Muhammad (PBUH). Revolutionary poet tells Imam Ali (AS) the beauty of the mirror holding Prophet (PBUH) and key in the treasure the Prophet (PBUH) and said:

The poet is speaking oppression Ali (AS) in the present tense. He brings to the poem in the language of his heart and his Prophet (PBUH); screed said that the pain of breach of covenant breaking nation allegiance Ghadir and the Prophet (PBUH) with his successor and the successor to the right and complaints can only trust the testimony of the Prophet (PBUH) from which the Prophet his nation how Hadith the Prophet (PBUH) heard that said: " Fatemeh is a part of my body. Nothing makes him happy, and me is happy anything that will hurt her, has hurt me. Fatemeh is the dearest people to me "(Ghomi, 1388 ,207-201) and how they heard the hadith Prophet (PBUH) addressed to Ali (AS) (Majlesi, 1404, A 99, 106) and Mola (as) tied with a string of sedition and so after the Caliphate had his ear but

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the black depths of the wells were groves; To pray that it God take me from you. Such being the language of the poet Lord will whisper such as:

Ali was allegiance to preserve the unity of Islam and Muslims with other caliphs. Imam (AS) "to get right with the sword of usurpers and the power of the caliphate was not involved with them and his humility; First, to maintain the survival of Islam, the other to maintain unity "(narrator, 1384: 314). Aghasi (1387) says events after the death of the Prophet (PBUH) and oppression tale rope tied on the neck of the Lord, his favorite stories and eye witness reed Fadak and the Prophet of mercy (pbuh) says so: ! ! ! ! ! ! ! ! !

2.7. Kofe, Icon of Perjury Concepts and themes in the Masnavi Kofi traitor is denounced. Kofi the guardians and recite the Quran the deaf hear the call of the Quran have been talking and seeing the sun's rays were blinded by the province; Combatants who nightlife. Their insight and knowledge for their frontal callus is less than and quantity of work and their willingness to assist the Imam was lame. Those who disobey their blood to the heart of Ali's and finally, his son and cousin of the Prophet (PBUH), Imam Hussain (AS) were a martyr. The poet says: ! ! !

Imam Ali (AS), in 39 sermons Nahjolbalaghe, about blame Kofi says: I got caught when the people I have not commanded, and when they do not answer the call. The people of principle and root the Lord will help, why are you waiting for? You are not religious you can collect? And enthusiasm that has made you angry? (Imam Ali (AS), 1387, 65). Finally the Imam, the Imam's right not to obey and assist Kofi irrevocably and defiance, and provides language Kofi Announces the treatment of men the child knows that wisdom and folly trait is similar to the brides and their bridal chamber votes and wish that I had never seen and did not know (Haman, 53). Tahmasbi (1387) defines Kufa Revolution such:

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Then, the testimony knows him Kofi hypocrisy and ignorance of the blade not with his razor Moljam. Ignorance that the camel does not recognize male from female alas that excellence of Ali (AS) is distinct from Moavie's work. The poet sees Imam Ali (AS) among the population and calls him a clear dilemma nostalgia and innocence forever, he will cry out: ! :

2.8. Ali (AS) and the Friary Darwish is a word meaning beggars, poor, poor, destitute, without anything; Mfls; need, poor, poor, etc. (Dehkhoda, the Darwish); but the term "means earth and humble and pious man, and is used as unpretentious To Saelan that read the poem and eulogy Ali (AS) along with a good song and they hastate and Kashkool and wear woolen goods Sometimes with long hair and are distracted. So, sometimes also is called Sufis and the people of knowledge "(Mohaddesi, 1384: 285). Darwish and Sufi, call Ali (AS) as their leader; "No doubt, the most pious people after the Prophet (PBUH) was Hazrat Ali (AS). All pious have the sincerity to him, it was Hazrat Syed Zohad "(Ghomi, 1388: 223). Ali had all the virtues and greatness and who could not be closer to Saelan that his lofty position. "It was Hazrat Abd people, Syed Abedin and Motehajedin Mesbah. His prayer was more than all others His fast growing and more. One of the issues that are making the vision of past periods in Persian literature, mysticism and Sufism is discussed. If with a glimpse of this argument aside, it should be noted while Sufism and Sufi mystics and has bred a true seeker but, so had found a hospice in terms of political power and social influence, Sufis were very visible in this area worked so hard to make the trip out to the public Nasrh. In the literature, false mysticism of the west have supported information services to confront the true Islam and Muhammad (PBUH), Imam Khomeini (RA) will introduce and explain it. Agassi (1387) in expressive and excellent verses, discuss dervish dervishes of his time to sit and hospice challenge and defines the real Darwish such:

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The poet in his Masnavi, seek absolution from all false claim to represent Darwish Mola Ali (AS). Those hearts were closed to non-political Islam trance and did not want to compromise their socalled mystical. They had crept into the corner and comfortable hospice and comfort in time of jihad and veterans. Agassi (1387) believes that real Darwish is Mola Ali (AS) only and says:

3. Summary and Concluding Remarks

The most important feature of Iran's Islamic Revolution is due to religious rhetoric so that it was ideology and culture from Islam Mohammad (PBUH) and schools rich and fruitful Funeral and he broke all the social structures and cultural and intellectual infrastructure. Islamic Revolution in Literature which is the most important cultural tools due to the characteristics and religious affiliation and the lyrics seem more Alavi has and high frequency. Also, the format is no exception Masnavi so one of the forms of poetry and after the Islamic Revolution to the left leg again. It was considered and poets Masnavi Islamic Revolution have been the subject of his poem Masnavi Alawi and Shi'a. Much of the Masnavi is dedicated to the Masnavi Alavi Shiite Islamic Revolution literature. Issues and themes such as Ghadir, resorting to the Imamate, the province to prove it, criticism, blame Kofi, Alavi justice, charity, care of the poor and needy, challenging dervish, convent, retreat and etc. Alavi's Masnavi is the source of the Islamic Revolution literature. The Masnavi are not merely descriptive Madhy although, it deals with the virtues and the virtues of Ali (AS). All the speakers at the Masnavi Islamic Revolution and analyze the roots of events and compare them with issues devoted to historical reports. So we can say that Speakers are Masnavi Islamic Revolution Cultural Revolution Movement leader and it was effective. These poets are responsible for shaping the structures of infrastructure and architects in the intellectual and cultural community Literature and the Masnavi are implicit in a warn and lessons of history.

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