چکیده:
long been the subject of attention by scholars. For years, the question among Khaqani-Pajuhan has been whether this work is a travelogue or not. In answer to this question, there is a fundamental difference of opinion among researchers, and so far in the numerous corrections of this text and related research, no exact answer has been given to it. This research has tried to give an accurate and clear answer to this ambiguity by the library method and relying on the internal evidence of Khaqani's works. In this regard, an attempt has been made to first examine, critique, and critique the major and diverse views of researchers on this subject, and then to present a new perspective on this research, which shows that this work should not be viewed in its entirety; Some of this work is definitely a travelogue, and other parts of it are definitely not a travelogue. Since achieving this result depends on having an accurate knowledge of the number and timing of Hajj Khaqani's travels, this topic has also been addressed in the first discourse, and in this regard, the first common views of expression, study and They have been criticized, and then a new perspective on this research has been presented, which shows that, contrary to popular belief, Khaqani has performed at least three Hajj during his lifetime
خلاصه ماشینی:
To refute the view of this group, one can refer to verses that clearly state that this work was composed in Shuravan and Khaghani had not yet set out for Hajj at the time of composing part of it; he says to the sun: Shuravan is warm and bright with you, and I am in the cold lands of darkness (Khaghani, 1387: 19) You are tired of the mourning of Khorasan, and I am bound by the yoke of Shuravan (Ibid: 32) Or, in the assembly of Khidr where Khaghani's poetry was being read, they ask: They said, “Where is this speaker?” I said, “At the behest of fate, Khaghani’s panegyrists recite in Shuravan, if they know their master.
(Khaghani, 1378: 187) In this qasida, he admits that he was in Mecca last year; meaning these verses were composed after his Hajj pilgrimage: I was in Mecca and saw a peaceful heart like the Kaaba, as fluent as Zamzam, and praise be to the Kaaba if… (Ibid.
The main arguments of this group are based on two things: first, Khaghani’s trip to Mosul, which he himself says in the poem “Isfahan” happened in 551 AH, and Khaghani went to Hajj before or after this trip; and second, the following verse, in which Khaghani acknowledges that in the days of al-Muqtadi bi'llah, in December, he walked in the desert with longing for the Kaaba: I saw around al-Muqtadi in Daymah the desert, where there was a great scarcity of water and plants.
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