The comparative study of borrowing in Hafez and Iraqi’s poetry

Undoubtedly, the precise survey indicates that there was an inseparable link among Persian literature, Islam and Quran verses and prophet’s Hadith as well and it will be continued. The first individuals who adorned their poetries by verses and Hadith were some poets such as Rudaki, Abushakur Balkhi and Kesaie Maruzi. Borrowing is welcomed by the poets in the next eras and it has continued until now as we can observe Sohrab Sepehri’s pliability from Quran in his works easily. The present study aims at investigating borrowing in the poetry of two Farsi literature poets, Hafez and Iraqi, the rate of their exploitation of verses and Hadith and also comparative methods of the issue. The results reveal that the names of Quran and prophets in Hafez’s poetry have an increased frequency, also Hafez has excelled Iraqi at conceptual function and Iraqi has excelled Hafez at applying a part of verses.


INTRODUCTION
The fact is that Islam has an influence on all aspects of Iranians' life due to Islam blending and its valuable instructions in their beings. Thus, Iranian poets have tried to explain educational topics and Islamic doctrine for their society and comers in different languages and by using linguistic tools and teaching them invaluable subjects. Certain works and indications from these attempts are visible in Farsi literatures that are not countable. The poets sometimes reveal the intensity of their purity in the shape of some couplets related to the praise of Allah and Prophet Mohammad and often they turn to Islam and create some instructive books about morals. Some other poets notice the beauty of Quran verses and prophetic Hadith and they have adorned their works by using them in different ways that is called borrowing from verses and Hadith. The frequency of poets' exploitation from borrowing in Farsi literature is so high that for example the Molana's verse is named non-Arab Quran;"Molavi's Mathnavi is the Quran in Farsi" (Safa, 1976: 53). Therefore, the present study aims at investigating the aforementioned topic in the poetical works of two dominant poets of Farsi literature, Hafez and Iraqi, and based on the exploitation rate it compares these two in a comparative way and delivers the results.

Review of literature
The effect of Quran and Hadith on Iranian poets has rendered that many literary and religious science researchers investigate in pioneers' works and publish some instructions in the shape of various books and articles that we can mention some of them as follow:

Definition of borrowing
Borrowing, an Arabic infinitive, means take and get, learn and acquire and bring a verse from Quran or a Hadith in verse or prose without any pointing to the source or idiomatically getting topic of the book or an essay by changing and summarizing (Mo'een, 2000: Zeel Eghtebas).
Borrowing from Quran verses and prophetic Hadith in Farsi prose is a clear imitation from Arabic's prose and it was common until the late of third century of Hejira according to the topic, or as an emphasis and confirmation. It was not for ornamenting of speech and then it has changed from the second half of the fifth century in Farsi language and it has used as an ornamentation factor in most parts of the prose. It has evolved in the path of evolution and transformation. (Khatibi, 1987: 199-197).
The fact is that at first borrowing pioneered in the prose and then poets have exploited from this method in their poetries. The ways for using verses and Hadith in the speech is different in various eras.
The present study refers to the two ways of Hafez and Iraqi's exploitation from Quran and Hadith: first, vocabularies, idioms and names and second, aforementioned verses and Hadith in the poetical works of these two poets; of course by segregating method and rate of using them with this explanation that may be the whole verse or a part of it, or lastly its concept has been exploited.

Names, vocabularies and idioms
Referring to the Quran name: One of the ways of borrowing in Farsi literature is to use Quran name and its synonyms in speech. Hafez has excelled Iraqi in this type and he exploited this vocabulary seven times, while it has been mentioned in Iraqi's poetical works just once.

Referring to the prophet name
Hafez and Iraqi have referred to the prophet's names in their poetical works both. In addition, they have referred to the prophets' story as well, that we explain them separately as follow:

Moses majesty
Referring to the Moses in Iraqi's poetical works is more than Hafez poetical works. Hafez has referred to the Moses just twice but Iraqi seven times.
With the pledge of monotheism, that Moses pledged himself to in safe desert, we will hasten toward God with the hope of visiting Him in the appointed day.

Noah majesty
In my opinion, Noah's ship saved and Ibrahim's fire burned due to its farness from Azar. (Iraqi, 1994: 274) Oh, Hafez! Do not lose the bounty of Noah's ship and saving in its shade, otherwise event storm will destroy your world. (Hafez's, 1989: 106) Oh, heart! While Noah is your guide in life, if the flood of obliteration wants to destroy your life, do not become sad due to the storm. (Hafez's, 1989:229) Noah's name is mentioned in Hafez's poetical works about seven times and in Iraqi's poetical works just once.

Ibrahim majesty
Hafez has not referred to Ibrahim majesty at all just once as "friend".
Oh, God! Extinguish this fire inside me like what you have done for your prophet (your friend, the title of Ibrahim prophet). (Hafez's, 1989: 258) You can turn fire into the garden like what your prophet could do. (Iraqi, 1994: 199) The fire becomes garden to Khalil from the water of your face. (Iraqi, 1994: 284) Iraqi has referred to the Ibrahim three times.

Yusuf majesty
Yusuf majesty was in the core of Hafez and Iraqi's attention and he is referred to in literature a lot. Hafez has allocated eleven couplets to him and Iraqi about 10 couplets. This good fortune of being companionship with Yusuf is an award of that patience that I had shown from myself against grief. I do not think of anyone but you, because your imagination is as beautiful as Yusuf who is interested in prison and my heart is the prison of your imagination. (Iraqi, 1994: 74) My heavy-heart is not your place, unless you be that Yusuf who sometimes fells in well and sometimes in prison, in other words being a Yusuf has caused that place in my heavy heart otherwise my heart does not deserve you. (Iraqi, 1994: 198) But the fact is that the function of Quran verses and Hadith in the poetries of these two poets has a higher frequency that we refer to some examples as follow:

Quran concepts
This part of the study has allocated to those couplets that the poet has referred to its concept instead of bringing verses or Hadith directly. Following cases are some illustrations of this: For peace of this world and the next, understand magnanimity the lot of friends, and with foes try to relate what I advise. (Hafez's, 1989: 99)