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ziba esmaeili
Abstract
This research, using the method of qualitative content analysis, with the aim of investigating the effectiveness of Tazkirat al-Awliya from the Resale Qoshiriyyeh, has investigated the transtextual relationships of the two works according to Genette's theory. The results of the study showed that Tazkirat ...
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This research, using the method of qualitative content analysis, with the aim of investigating the effectiveness of Tazkirat al-Awliya from the Resale Qoshiriyyeh, has investigated the transtextual relationships of the two works according to Genette's theory. The results of the study showed that Tazkirat al-Awliya is linked with Resale Qoshiriyyeh in all the transtextual relationships. The quotation of the story of the life of the sheikhs and their sayings can be examined in three fields of Intertextuality, metatextuality and hypertextuality. In the section of intertextuality, it has been explicitly and implicitly influenced by Resale Qoshiriyyeh. Parts of the text of Resale Qoshiriyyeh are present in the text of Tazkirat al-Awliya unchanged. The intertextual connection is clearly visible in the sayings section. In the metatextual connection between two texts, Attar combines the text of Resale Qoshiriyyeh with explanation and commentary. In the field of hypertext, two texts are significantly related. Attar has adapted some anecdotes from Resale Qoshiriyyeh by changing the perspective, changing the narrator, changing the incident or changing the location, which in some parts has been accompanied by increasing and decreasing vocabulary. In the sayings section, communication is associated with the change of the speaker. Both books are in the subcategory of Sufi prose books and the language of both works is simple. The introductions of the two books have a similar structure and the commentators of Tazkirat al-Awliya have pointed out the influence of this book from the Resale Qoshiriyyeh.
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ali pashaei; Mir jalil Akrami
Abstract
Investigating mystical experiences in the works of mystics is not possible outside of language. But despite all this, language is incomplete and insufficient in explaining these experiences. For this reason, mystics have usually tried in their works by resorting to artistic and literary forms, including ...
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Investigating mystical experiences in the works of mystics is not possible outside of language. But despite all this, language is incomplete and insufficient in explaining these experiences. For this reason, mystics have usually tried in their works by resorting to artistic and literary forms, including symbols, allegories, codes, and irony. And it is a metaphor, to express their mystical experiences in the form of words, which is called mystical language and includes the language of expressions and gestures. This research, in an analytical way, investigates the application of the components of Abu Talib Makki's mystical language in Qut al-Qulub. The findings of the research show that Abu Talib Makki, by relying on the traditions of the Prophet and his Companions, was able to unify the attributes and actions that show his mystical spirit and behavior and his practical experiences in the mystical field, by using a special mystical language. He should show that he is influenced by the words of his soul and includes allegory, code, adaptation of Quranic verses and narration of anecdotes.
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Reza Jalili; Reza Elahimanesh
Abstract
The discourse of modern spiritualism is a tool of the capitalist system and the original school of profit. This discourse is the driver of commodification and commercialization of spirituality and life. Various aspects of human life, even belief in God in spiritualism, has been transformed into a purely ...
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The discourse of modern spiritualism is a tool of the capitalist system and the original school of profit. This discourse is the driver of commodification and commercialization of spirituality and life. Various aspects of human life, even belief in God in spiritualism, has been transformed into a purely individual matter and personal experience and has been defeated by the changes of modernity. What does the "New Age" movement believe in terms of theology? What is the relationship between God of "New Age" and God of Islamic mysticism? In this research, with a descriptive-analytical method and with a critical approach, theology and belief in God of this new spiritual movement has been analyzed from the perspective of Islamic mysticism by referring to the theological principles and principles and the words of its spokespersons. While explaining, analyzing and comparing pantheism and the personal unity of existence, it has been concluded that "God is dead" and "man being God" in materialism caused the reduction of the concept of God. The theology of modern man arose from reductionism and pantheism in the "New Age" movement; God was reduced to positive energy that has dissolved in existence and nature. Being abstract and an artifact of the human mind, being God and the divinity of man, is the obvious deviation and damage of the theology of this spiritual discourse. All God or all in God is different from atheism and extreme materialism.
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zahra jamshidi; abas mohammadian
Abstract
Qalandari literature is one of the branches of mystical literature that was created in response to intellectual, cultural and moral social and political corruption. Sonnet form is one of the main forms used by post-Sanaī poets in the field of Qalandari and Malamati literature. There are concepts of ...
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Qalandari literature is one of the branches of mystical literature that was created in response to intellectual, cultural and moral social and political corruption. Sonnet form is one of the main forms used by post-Sanaī poets in the field of Qalandari and Malamati literature. There are concepts of Qalandari and Rendi in the poetry of many poets, including Hommam Tabrizi. These concepts have created conceptual and cognitive imagery that by extracting conceptual maps and metaphors of these concepts, it is possible to understand the intellectual infrastructure of the poet and the social, political and cultural conditions of the poet's time to a great extent. In the present research, the authors have investigated and analyzed the conceptual mappings and metaphors in the Qalandari poetry of Hommam Tabrizi, a poet of the 7th century Hijri, using a descriptive-analytical method. According to the research, it is clear that the main concepts that have influenced the conceptual mappings and metaphors of Hommam Tabrizi's Qalandari poetry are the concepts of love, lover, lover, gambling and randy, concepts related to wine and drunkenness, conflict or false asceticism, hypocrisy and confrontation, Wisdom and love. Another point is that Hommam, like many poets of the 7th and 8th centuries, used the concepts of Qalandari, rendi and blame to fight against moral corruption.
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farzaneh mokhtari; محمد خسروی شکیب; Mohammadreza Hasani Jalilian
Abstract
The he mystical concept of annihilation in Iranian and Islamic mysticism represents the ultimate destination of the seeker and the pinnacle of the spiritual journey, leading to eternal subsistence and immortality. For over eight centuries, Persian ghazal has incorporated mystical themes. Although the ...
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The he mystical concept of annihilation in Iranian and Islamic mysticism represents the ultimate destination of the seeker and the pinnacle of the spiritual journey, leading to eternal subsistence and immortality. For over eight centuries, Persian ghazal has incorporated mystical themes. Although the peak manifestation of these themes in ghazal occurred during the 6th to 8th centuries AH and slightly beyond, Persian ghazal has never been devoid of mystical concepts. Contemporary ghazal, both before and after the Islamic Revolution, and even amidst the tension between tradition and modernity, reflects numerous mystical ideas. Annihilation is one of the key concepts in ghazal across these periods. In this study, using a descriptive-analytical method, the evolution of the concept of annihilation in ghazal before and after the Revolution is examined. The premise is that Persian ghazal has always been imbued with the concept of annihilation; however, its articulation has undergone semantic and conceptual transformations influenced by the Islamic Revolution. The concept of annihilation in ghazal before the Revolution, influenced by classical poets, closely aligns with Islamic mysticism. In contrast, ghazal after the Revolution, shaped by modernist and postmodernist perspectives, shows greater resonance with ideas such as Nirvana in Buddhist mysticism.
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mahsa Rone; tajuddin arwinpoor
Abstract
In addition to political, social, moral and patriotic themes, contemporary poets of Afghanistan have also paid attention to mysticism and Sufism in their poems. The main content of the poems of Ghaznavi, Kabuli and Heydari voJoudi, three of the famous contemporary mystic and Sufi poets of Afghanistan, ...
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In addition to political, social, moral and patriotic themes, contemporary poets of Afghanistan have also paid attention to mysticism and Sufism in their poems. The main content of the poems of Ghaznavi, Kabuli and Heydari voJoudi, three of the famous contemporary mystic and Sufi poets of Afghanistan, are also mystical and romantic concepts. The issue of "unity of existence" and "unity of intuition" has been one of the prominent themes of the poets of Afghan mysticism, especially after the appearance of Ibn Arabi, due to its special place in theoretical and practical mysticism. This research, in a descriptive-analytical method, by examining and analyzing the poetic evidences containing these themes, in the divan of the three mentioned poets, shows that in Ghaznavis poems the unity of existence and the unity of intuition with different interpretations and similes have the same meaning and He used the concept and actually considered the unity of intuition as the objective manifestation of the unity of existence. MastanShah Kabuli differentiates between the unity of existence and the unity of intuition, as he introduced the unity of existence as the principle and the unity of intuition as its subsidiary; But knowing and observing Hazrat Haq is possible only in these two ways. Heydari voJoudi also raised the issue of the unity of existence and the unity of intuition by using the language of similes, especially similes, and he, like Mastan-Shah, found the recognition and observation of Hazrat Haq possible only with existential knowledge and intuitive perception.
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Mahboubeh Mobasheri; Zahra Mollaheydar Ali Moazzen
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 ...
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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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Ebrahim Mohammadi
Abstract
There is no doubt that mystical experiences are attainable for mystics on the path of mysticism. These experiences are presented by the person of the mystic and the audience of the thoughts and sensory experiences of the mystics, according to personal impressions. One of the levers that can be used to ...
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There is no doubt that mystical experiences are attainable for mystics on the path of mysticism. These experiences are presented by the person of the mystic and the audience of the thoughts and sensory experiences of the mystics, according to personal impressions. One of the levers that can be used to provide experience is "interpretation". Undoubtedly, "interpretation" plays a key role in introducing mystical experiences. Both Catz and Stace acknowledge the role that interpretation plays in presenting mystical thoughts and experiences. The difference that can be seen in their views is based on the fact that "Ketz" considers the acquisition of mystical experience, like other types of experience, to be made of the cultural and social contexts that the mystic has in that environment. He considers all experiences to be processed through very complex knowledge pathways that are obtained organizationally for seekers and pilgrims according to their life background. But "Stice" believes that mystical experiences and states appear in the same way all over the world, despite differences in cultures and living environments and various religious institutions. He considers the attainment of mystical states and experiences to be the essence of eternity or transcendental experience, which is experienced without any intermediary. Based on the views of "Ketz" and "Stice", this article discusses how mystical experiences are formed and how to report them, which are presented with different interpretations, and examines the relationship between mystical experience and "interpretation".
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fatamah maghsoudy; Abdollah Nosrati; mohammadreza roozbeh
Abstract
The literature of mysticism and symbolism has always been intertwined, making the boundary between them sometimes indistinguishable. Mysticism, as a cognitive and practical school, has consistently been associated with symbols and symbolism. "Woman," as a significant phenomenon in literary discourse, ...
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The literature of mysticism and symbolism has always been intertwined, making the boundary between them sometimes indistinguishable. Mysticism, as a cognitive and practical school, has consistently been associated with symbols and symbolism. "Woman," as a significant phenomenon in literary discourse, has inspired literary texts, including mythological, oral, romantic, and mystical literature. This article examines the symbolic and metaphorical role of the enigmatic element of "woman" in mystical literature, focusing on the works of Nizami Ganjavi, Kashf al-Mahjub by Ali ibn Osman al-Hujwiri, the Masnavi of Rumi, as well as the works of Sana'i Ghaznavi and Attar of Nishapur. In this context, traditional analysis and content critique, along with analytical criticism, have been employed to explore the underlying layers of the phenomenon. The findings indicate that the symbolic face of woman in mystical texts encompasses manifestations such as the commanding self, the manifestation of divine beauty, the nurturing mother, the perfect mystic, and the forbidden fruit. This research demonstrates that even with a limited examination of mystical works, diverse representations of the concept of "woman" in literature emerge, ranging from lower concepts like the beloved and the partner of Satan to higher concepts like the manifestation of divine beauty. This diversity in symbolism effectively reveals the depth and complexity of mystical literature.
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Sayyed saeid reza Montazeri; Seyyed Mohammad Mehdi Farshad; Mohammad Hahi Mohammadi
Abstract
Spirituality is a modern concept that is not precisely defined. However, sometimes it is considered religious and sometimes non-religious (anti-religious or non-religious). Apparently, spirituality in the traditional world is defined against the official reading of religion, and mysticism is the name ...
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Spirituality is a modern concept that is not precisely defined. However, sometimes it is considered religious and sometimes non-religious (anti-religious or non-religious). Apparently, spirituality in the traditional world is defined against the official reading of religion, and mysticism is the name given to it; But spirituality in the modern world is defined against modernity. However, modern spirituality and traditional mysticism have similarities and differences that are useful to compare. Muslim mystics have each provided components for traditional spirituality, which modern spirituality will become richer by using them, provided it is compatible with the components of modernity (rationality, autonomy and differentiation). "Ain al-Qadat Hamedani", a famous Iranian mystic, has presented the elements of spiritual life in his book "Tamhidat", which we want to explain in this article. Explaining the spiritual life elements of Muslim mystics can enrich modern spirituality. As a result, belief in God, humanism and individualism, tolerance, Adhering to moral principles and loving existence, are the components of spiritual life in "Tamhidat".
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ali karimi; parisa nasiri
Abstract
One of the effective methods for studying the semantic dimensions of mystical language in literary texts is critical discourse analysis, which is a new approach in discourse analysis within literary and artistic studies. It analyzes texts in connection with the cultural and intellectual contexts. This ...
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One of the effective methods for studying the semantic dimensions of mystical language in literary texts is critical discourse analysis, which is a new approach in discourse analysis within literary and artistic studies. It analyzes texts in connection with the cultural and intellectual contexts. This article employs a descriptive-analytical method, extracting the mystical concepts present in the play "Dar rah Mehr," identifying important components, and then analyzing the mystical discourse of the play according to Fairclough's theoretical framework. The aim of this research is the critical analysis of the mystical discourse in the poetry of Hafez, how it is reflected in the play "Dar rah Mehr," and the identification of mystical concepts and components in this work based on Fairclough's critical discourse analysis approach and library research methods. The findings indicate that this play is among the mystical theatrical works inspired by the poetry of Hafez, where the author seeks to express mystical thoughts and ethical realms symbolically and dramatically. The results show that the play is a fictional, critical, philosophical, and ethical piece in which the author attempts to depict mystical philosophy through national sentiments and emotions in a dramatic manner. In fact, the author leans towards a type of mysticism derived from Hafez's mystical thoughts in his poetry.
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Abdollah Valipour
Abstract
Death is one of the most unsolved mysteries and mysteries that man has faced throughout the ages and it can be said that it has been the main concern of thinkers and the teachings of all divine religions. Different classes, including philosophers, mystics, and poets, have different approaches to death ...
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Death is one of the most unsolved mysteries and mysteries that man has faced throughout the ages and it can be said that it has been the main concern of thinkers and the teachings of all divine religions. Different classes, including philosophers, mystics, and poets, have different approaches to death and have presented different opinions about what it is. Bidel is one of the mystic poets of the eleventh and twelfth centuries, who has a special and frequent view of this issue. In all his works, love of death has been given a special effect with the use of pristine images, and in fact Bidel considers death to be on the path of the cycle of evolution and one of the most important stages of evolution. The present essay tries to give a descriptive-analytical answer to the fundamental question of how Biddle approaches the issue of death and what interpretations and artistic tricks does he use to explain its nature and what it is and to convince the audience? The results of the research show that Bidel ,as a poet and mystic of existential unity, not only has no fear of death, but also praises it and has a romantic approach towards it And in this direction, to explain and make concrete the desirability of death, from definitions such as freedom from prison, reaching the beach of salvation, climbing the ladder, ....
