|
|
|
 |
Search published articles |
 |
|
Showing 7 results for Subject: ادبیات عرفانی
Mr Mohammad Mohammadi, Mr Mahmoud Fotouhi,
year 30, Issue 93 (1-2023)
Abstract
One of the common literary trends in the Safavid and Qajar historical periods was writing the poetic interpretation of the Qur’an in Persian. The intellectual and linguistic structure of this literary trend was in fact a continuation of interpretations such as Kashf al-Asrar (520 AH), especially in Nowbate Thalithah, and the Mawaheb Aliyah (Hosseini interpretation, 897-899 AH), a tradition that shifted from prose to poetry in order to establish and expand itself. The purpose of the present study is to introduce five lesser-known poetic interpretative works in Persian. This has been done by referring to library sources and accessing the original versions based on a descriptive method. The obtained results are significant for fundamental studies in the fields of Sufism literature and Quranic studies. The five newly discovered interpretations are as follows: 1. Tohfeh Al-Momenin by Molavi Karimbakhsh (1068 AH) 2. Tafsir Rashidi (written around 1300 AH) by Abolfayaz Qamar al-Haq 3. Tafsir Najm Isfahani (1335-1336 AH) by Najm al-Hokama Muhammad Mousavi 4. Tafsir Asma al-Hossna by Geda (?) 5. Tafsir Manzoom by Nazr Hassan Ibn Muhammad Ali Zaidi (1247-1366 AH
Mahdi Mohabbati, Abbas Mashoufi,
year 30, Issue 93 (1-2023)
Abstract
In the Sufi tradition, wayfaring in the realm of the way requires a guru who can guide the wayfarer through the obstacles and in the discovery and understanding of mystical knowledge and the experience of truth. Many books, which deal with the rites of this spiritual journey and conduct, have emphasized the necessity of the presence of the guru and the commitment of the disciple to follow him. In this guidance and leadership, a discourse is made between the guru and the disciple. A discourse that the guru tries to guide the disciple by maintaining a discipline to oblige the disciple to do it (rites of the way). Based on Michel Foucault’s theory of power discourse, the purpose of this article is to review the guru-disciple relationship and to evaluate the aspects of “subjugation” and “transformation” of the wayfarer from “known and free subject” to “subordinate and bound subject” in the Sufi culture. This article uses the discourse analysis method. The result of this authoritative discourse and the existence of “bound subjects” can be attributed to the lack of a polyphonic and dynamic culture in the Sufi tradition, guru-worship, and the formation of the ritual collection of “manners of pilgrimage of Sheiks’ shrines”.
Abd-Al-Rahman Divasalar, Ahmad Ghanipour Malekshah, Morteza Mohseni,
year 30, Issue 93 (1-2023)
Abstract
Mystical ethics is a set of epistemological models that their results and functions are manifestations of God’s attributes in the mystic and their aim is perfecting and bringing man from the lowest level of his existence to the highest level of perfection. This can be achieved through following the path of God and dwelling in spiritual homes and by abstaining from vices and adornment with virtues and through austerity and effort. Attention to this rich and prolific spiritual concept is very prominent in Jami’s Masnavi of Haft Awrang. Based on a descriptive-analytical method the aim of this study is first to define mystical ethics and then to extract and express some of the themes of mystical ethics in the Masnavi of Haft Awrang, which are proposed in three areas of “Man’s relationship with God”, “Man’s relationship with himself” and “Man’s relationship with other men” and within five domains of “ideological-epistemological”, “emotional-affective”, “voluntary”, “action” and “speech”. By studying this Masnavi, we find that Jami tried to encourage his audience to observe mystical ethics based on serving God. Thus, the themes used in this Masnavi mainly revolve around the area of man’s relationship with God.
Atefe Amirifar, Seyyed Ali Ghasemzadeh,
year 31, Issue 94 (6-2023)
Abstract
Mystical experience refers to a kind of intuitive-occult experience completely beyond the reach of the mystic-subject. Hence, the mystic is unable to fully perceive it and to repeat its quality. This inability is not merely caused by the inexpressibility and the transcendental quality of the intuitive experience, but by the semantic system governing the intuitive event and then by its narration in the language of the mystic-subject. The semantic system governing the intuitive event is based on coincidence, confronting the subject with a stressful environment and occasion without any plan or presupposition. The semantic system of coincidence is one of the four semantic systems of Landowski, which is consistent with the quality of mystical and intuitive experience along with the narrative of this experience in the mystic-subject’s verbal and non-verbal language. Based on the semantic system of coincidence, in the continuous course of life, the mystic-subject suddenly encounters an unknown and extrasensory experience, fundamentally different from the program-oriented rules of the ordinary life and affecting him in two compressive and expansive dimensions. He is not only surprised while encountering an intuitive experience, but also finds the linguistic rules insufficient for reporting its quality. Thus, the subject will produce a new form of language and meaning with his verbal and non-verbal language owing to this coincident and stressful process.
- Javad Rahmandoust, Dr Mohammad Behnam Far, Dr Kulsoom Ghorbani Jouybarei, Dr Morad Ali Vaezi,
year 32, Issue 96 (4-2024)
Abstract
From the perspective of mysticism, man is a traveler who is a guest in this world for a period of time and finally returns to his original home. This point of view shows the importance of travel in mystical teachings and literature. The mystics believe in two types of journey in the horizon and journey in the soul based on the Holy Quran. The mystic sees the absolute existence of God in the mirror of existence. In his cosmic journey, he not only observes the sights of the visible world with the eyes of the head, but also observes the truth of creation with the eyes of the heart and walking in the soul, behind the curtain of beings. The course of Afaq and Self has been taken into consideration in Maulavi's thought and works, especially in Fiehmafieh. In Fehmafiyyah, Maulana considered the course of the universe to be the beginning of the course of the soul, and by presenting his mystical views on the course of the universe and its elements, he mentioned the course of the soul. In this research, using library sources and in a descriptive-analytical way, the subject of the worldly passage and Maulavi's mystical interpretations of it have been investigated in Fihmafih. The findings of the research show that in Fiehmafieh, the cosmic and personal journey plays an important role in explaining the mystical teachings of Rumi, and a significant part of the examples and allegories presented in this book in order to make the mystical meanings tangible and to know the right path, are related to the cosmic journey and is the soul
Fatemeh Toobaie, Mohammad Yufof Nayyeri,
year 32, Issue 96 (4-2024)
Abstract
Searching about the beginning of Sufism in different regions of Iran is an important issue that has received less attention. Due to the division of Sufism into two currents of Iraqi mysticism and Khorasan mysticism and paying attention to the Sufis of these two regions, Other Sufi attitudes were neglected in the rest of the regions. Fars and Shiraz was one of the areas that was neglected. It seems that the presence of more than eighty sheikhs of Sufism in Fars and Shiraz before the appearance of Ibn Khafif and the remarkable growth of Sufism in this region, shows the necessity of investigating about the beginning and development of Sufism in this region. In this research, the names of forty-three Sheikhs of Shiraz who lived before Ibn Khafif or are his contemporaries were extracted and their mystical worldview was analyzed as much as possible based on the little remaining information. From the analysis and explanation of the mystical attitude of these forty-three Sufis, it was found that four main Sufi currents can be seen in this period: First, the flow of asceticism and seclusion, which is the primary form of Sufism, second The flow of the Iraqi school of mysticism, third movement of the Khorasan school of mysticism, and fourth The flow of creators of the Shiraz school of mysticism.
The analysis of the numbers shows that in Fars the sheikhs of the Shiraz school predominate and other currents play a lesser role.
Maryam Zarif, Mehdi Nikmanesh,
year 32, Issue 97 (1-2025)
Abstract
Abstract
Bidel uses poetry to express his mentality. Looking at the natural phenomena and describing the elements of nature, the course of his radical thoughts is outflowing. Because his mind is filled with mystic meanings and concepts when he looks at things, everything will take the color and smell of mysticism, and flow into his language. He considers ‘art’ to have perfection and ethical virtues and by its help, he expresses the capabilities of man and the nature around him.
With an analytical lens, we intend to look at the place of “Mountain” in Bidel's Masnava "Tur Marafat". We are going to discover and examine the images in which the natural element of the mountain is artistically linked with mystical concepts and meanings. The research method in this paper is documentary, library facilities using content analysis, and data classification. In this research, through the discovery and classification of images, we will reach the significance of the ‘mountain’ icon in the "Tur Marafat" of Bidel, and get mystical hidden meanings in that. Also, the cohesion and integrity of the text will become apparent through the matching of the mountain icon with a motif. We will see that the hidden concepts behind the symbols of water, fire, and soil, in a coherent set, would show the mystical transcendental movement from Bidel’s perspective from the lowest to the highest place, and would have a conceptual relation to the ‘mountain’.
|
|
