Document Type : Original Article
Authors
1 Associate Professor, Department of Persian Language and Literature, faculty of Literature, Alzahra University, Tehran, Iran.
2 PhD student, Department of Persian Language and Literature, faculty of Literature, Alzahra University, Tehran, Iran.
Abstract
The most important achievement of practical mysticism is moral life. The basis of the moral rights of equal altruism and responsibility has not been established so that self-righteousness and self-denial have no meaning. According to Emmanuel Lovinas, outside interactions with the entity, wherever there is a need to take a decision under the rule of "I" and self-interest be questioned, enter I'm bald. The experience of being non-other, in the spirit of "otherness", culminates in what Luinas describes non-otherness in terms of "doubt" And the need to respond face-to-face with “others” is equal to the nomination. In the universe of being, there is absolute immanence that is God. From the Sunnah Mystics of Lovers, Arif Banabar Pemani Azli, God is responsible for himself against love and the mission of himself love be Khalsan, without prejudice, without angerd; Women go to the extreme of personal qualities, bringing closer to the truth. In this way, the mystic calls the attributes of immortality, the remaining nomenclature circulates as the attributes of “other”; In other words, the real and genuine identity of the subject takes a fashionable form. The Tradition of Tamhidat, written by Ain al-Qazat Hamdani, is one of the most powerful mystical sources that shows that the relationship between the sage and God has a special appearance. This inquiry is necessary to find a method of comprehensive analysis, this relationship with the lovers of the moral philosophy of Lovinas and the relationship between the gospel and the "other" designation.
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