A reflection on the explanation of some verses of Khaghani's poems

Khaghani's poems are one of the most difficult and the most complex Persian poems, and many commentaries have been written on these poems since long ago. Much has been said about the Factors of this complexity and what has caused the difficulty of understanding his poems accurately, and many efforts have been made to solve these difficulties. Despite this and despite the valuable efforts of commentators and Khaghani scholars, the knot of some verses of Khaghani's poems remains unsolved and the meanings provided by commentators for these verses do not seem convincing. Some of these ambiguities are related to Khaghani's special way of making words and combinations, and others are related to his special way of using words, verbs, phrases, etc., which has created a amazing style but the ambiguity of some of his other verses is due to their incorrect reading. In this article, we have tried to resolve the ambiguity of some verses of his poems with the help of evidence from Persian literature and evidence from Khaghani's poetry and in one verse by using one of the using one of the parallel descriptive texts. Based on this, we are going to explain some verses whose meaning remains unclear despite the explanations of the commentators. Also, by correcting the reading of a verse that has become ambiguous due to misreading, we try to provide an acceptable meaning for it. 
Introduction:
Khaghani's poems are one of the most difficult and the complex Persian poems, and many commentaries have been stated on these poems for ages. Much has been declared about the factors of this complexity and what has caused the difficulty of understanding his poems accurately, and many efforts have been made to reslove these difficulties. Despite these valuable efforts that have made it possible to solve many of the difficulties of Khaqani's poetry, there are still many verses in his divan that the explanations of them do not convince the reader and require more detailed research.​ Some of these ambiguities are related to Khaghani's special way of making words and combinations, and others are related to his special way of using words, verbs, phrases, etc., which has created an amazing style but the ambiguity of some of his other verses is due to their incorrect reading. In this article, we have tried to resolve the ambiguity of some verses of his poems with the help of evidence from Persian literature and evidence from Khaghani's poetry and in one verse by using one of the using one of the parallel descriptive texts. Based on this, we are going to explain some verses whose meaning remains unclear despite the explanations of the commentators. Also, by correcting the reading of a verse that has become ambiguous due to misreading, we try to provide an acceptable meaning for it.
Materials and Methods:
In this article, attempts have been made to resolve the ambiguity of some verses of Khaghani poems. These verses are:




دل خاکی به دست‌خون افتاد




 


اشک خونین دیت‌ستان برخاست






 


 


(خاقانی،1374: 60)




The earthy heart fell into bloody gambling, the bloody tears became the recipient of the blood money (Khaghani, 1937, P. 60)




بعد کشتن قصاص خاقانی




 


از در شاه شه‌نشان برخاست






 


 


(همان:62)




After killing Khaghani, his punishment was carried out from the court of a king to whom other kings are subordinate (The same source, P. 62).




شب که ترکان چرخ کوچ کنند
چند ترکان کنند بر سر کوچ




 


کاروان حیات بر حذر است
غارت کاروان که بر گذر است






 


 


(همان: 65)




At night, when the Sky Turks move, the caravan of Hayat is on the alert.
Turks loot the caravans on the way when immigrating (The same source, P. 65).




هر که از راه گوش کشته شود




 


زاندرون پوست خون او هدر است






 


 


(همان: 67)




Whoever is killed by the ear, his blood is wasted (The same source, P. 67).




خاکپاشان که بر آن سنگ سیه بوسه زنند
از بسی سنگ سیه بوسه زدن وقت وداع




 


نور در جوهر آن سنگ معبا بینند
چشمة خضر ز ظلمات مفاجا بینند






 


 


(همان: 98)




Those who kiss the black stone will see the light in the essence of that stone.
Kissing Hajar al-Aswad while saying goodbye to it suddenly shows them the Khidr spring (The same source, P. 98).




به حق آنکه دهد بچگان بستان را




 


سپیدشیر ز پستان سرسیاه سحاب






 


 


(همان: 50)




By the right of the one who gives the children of Bostan (flowers) a white lion from the breast of the black head of Cloud (The same source, P. 50).
In this article, attempts have been made to resolve the ambiguity of some verses of Khaghani's poems. Accordingly, the opinions of the commentators of the mentioned verses have been mentioned, and followed by that, the reasons for the inaccuracy or inadequacy of their opinions have been discussed. last but not least, by the assistance provided by the evidence from prose and verses of Persian literature and the evidence from Khaghani's own poetry, a more meticulous explanation has been provided, in this respect.  Also, by using Ibn Battuta's travelogue, which is referred to as a descriptive text, the ambiguity of two consecutive verses about Hajar al-Asvad (black stone embedded in the house of the Kabe) has been resolved. Also, by correcting the reading of a verse that has become ambiguous due to the misreadings, we have tried to provide an acceptable meaning in this regard.
Results and Discussion:
In this article, it has been shown that it is necessary to pay attention to several points to understand the concept of Khaghani's poetry more precisely. Prior to anything, is the poet's unconventional word formations with the suffix "Setan". Secondly, the specific use of verbs is addressed. As an instance, the known verbs are used to convey the unknown meaning; including the verb "to kill" which the poet used to mean "to be killed". The third is to pay attention to alliteration and verbal proportions, which is highly desired by the poet, and with the help of this alliteration, the misreading of a verse is corrected. Last but not least, the fourth is to pay attention to the poet's special combinations and metaphors. In two consecutive verses, to get Khaghani's description of the Black Stone, Ibn-e Battuta's travelogue is referred to. In this article, composition of "Hadar raftan-e khun" (waste of blood) means to be killed, which is not found in Persian dictionaries.
Conclusion:
Khaqani's works are one of the most difficult Persian poems. The new method, which is used in the poem "Tarigh-e gharib" (strange way), has made it difficult to be similar to his poetry. Unlike the poetry of Sadi and Hafez, it is difficult for ordinary people to get connected with this type of poetry. Despite the valuable research that has been done in the analysis of Khaghani's poems, there are still many verses whose meaning has not been unraveled. In the current research, factors such as paying attention to Khaghani's special way of wording, his different way of using words, expressions and terms, using travelogue of Ibnu Batuta, the correct reading, incorrect or insufficient meanings presented for some verses have been have been taken into account in Khaghani poems to be revised and their semantic knots to be opened.





دل خاکی به دست‌خون افتاد




 


اشک خونین دیت‌ستان برخاست






 


 


(خاقانی،1374: 60)




The earthy heart fell into bloody gambling, the bloody tears became the recipient of the blood money (Khaghani, 1937, P. 60)




بعد کشتن قصاص خاقانی




 


از در شاه شه‌نشان برخاست






 


 


(همان:62)




After killing Khaghani, his punishment was carried out from the court of a king to whom other kings are subordinate (The same source, P. 62).




شب که ترکان چرخ کوچ کنند
چند ترکان کنند بر سر کوچ




 


کاروان حیات بر حذر است
غارت کاروان که بر گذر است






 


 


(همان: 65)




At night, when the Sky Turks move, the caravan of Hayat is on the alert.
Turks loot the caravans on the way when immigrating (The same source, P. 65).




هر که از راه گوش کشته شود




 


زاندرون پوست خون او هدر است






 


 


(همان: 67)




Whoever is killed by the ear, his blood is wasted (The same source, P. 67).




خاکپاشان که بر آن سنگ سیه بوسه زنند
از بسی سنگ سیه بوسه زدن وقت وداع




 


نور در جوهر آن سنگ معبا بینند
چشمة خضر ز ظلمات مفاجا بینند






 


 


(همان: 98)




Those who kiss the black stone will see the light in the essence of that stone.
Kissing Hajar al-Aswad while saying goodbye to it suddenly shows them the Khidr spring (The same source, P. 98).




به حق آنکه دهد بچگان بستان را




 


سپیدشیر ز پستان سرسیاه سحاب






 


 


(همان: 50)




By the right of the one who gives the children of Bostan (flowers) a white lion from the breast of the black head of Cloud (The same source, P. 50).
In this article, attempts have been made to resolve the ambiguity of some verses of Khaghani's poems. Accordingly, the opinions of the commentators of the mentioned verses have been mentioned, and followed by that, the reasons for the inaccuracy or inadequacy of their opinions have been discussed. last but not least, by the assistance provided by the evidence from prose and verses of Persian literature and the evidence from Khaghani's own poetry, a more meticulous explanation has been provided, in this respect.  Also, by using Ibn Battuta's travelogue, which is referred to as a descriptive text, the ambiguity of two consecutive verses about Hajar al-Asvad (black stone embedded in the house of the Kabe) has been resolved. Also, by correcting the reading of a verse that has become ambiguous due to the misreadings, we have tried to provide an acceptable meaning in this regard.
Results and Discussion:
In this article, it has been shown that it is necessary to pay attention to several points to understand the concept of Khaghani's poetry more precisely. Prior to anything, is the poet's unconventional word formations with the suffix "Setan". Secondly, the specific use of verbs is addressed. As an instance, the known verbs are used to convey the unknown meaning; including the verb "to kill" which the poet used to mean "to be killed". The third is to pay attention to alliteration and verbal proportions, which is highly desired by the poet, and with the help of this alliteration, the misreading of a verse is corrected. Last but not least, the fourth is to pay attention to the poet's special combinations and metaphors. In two consecutive verses, to get Khaghani's description of the Black Stone, Ibn-e Battuta's travelogue is referred to. In this article, composition of "Hadar raftan-e khun" (waste of blood) means to be killed, which is not found in Persian dictionaries.
Conclusion:
Khaqani's works are one of the most difficult Persian poems. The new method, which is used in the poem "Tarigh-e gharib" (strange way), has made it difficult to be similar to his poetry. Unlike the poetry of Sadi and Hafez, it is difficult for ordinary people to get connected with this type of poetry. Despite the valuable research that has been done in the analysis of Khaghani's poems, there are still many verses whose meaning has not been unraveled. In the current research, factors such as paying attention to Khaghani's special way of wording, his different way of using words, expressions and terms, using travelogue of Ibnu Batuta, the correct reading, incorrect or insufficient meanings presented for some verses have been have been taken into account in Khaghani poems to be revised and their semantic knots to be opened.