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Showing 6 results for Rezaei
Seyyed Ali-Asqar Mirbagherifard, Hossein Aghahoseini, Mahdi Rezaei,
year 17, Issue 64 (5-2009)
Abstract
About the beginning of the second century and after the installation of Baqdad, Baqdad mystical school was established by some of Sophies such as Maruf karkhi. This school was continued by Sari Saqati and finally was completed by Jonayd Baqdadi .The climax of this school was in the fourth century thanks to Jonayd's learnings and those of his students such as Shebli, Vaseti and Joreyri…
The most distinguishing characteristic of the disciples of this school was their absolute adherence to the appearance of the religion which was mainly caused by their reaction to unawareness school. They explained this school by discussing the alertness (consciousness) and unawareness. Jonayd himself was always on alert and was never unaware. Possessing this characteristic, he was always ready for obeying the religion's orders. There are other factors in addition to the above-mentioned causes for obeying the religion's orders.
In this article, first, we examine the domains in which Jonayd school caught on in the third, fourth and fifth centuries and then some disciples of this school will be briefly introduced. Then we will discuss why the founders of this school were committed to following the face rules of this school.
Ali. A. Mirbaghrifard, Mehdi Rezaei,
year 18, Issue 69 (12-2010)
Abstract
Islamic mysticism and Sufism are among important mental and cultural issues which have influenced Islamic – Iranian culture and Persian language and literature profusely. So the various dimensions of this mental and practical school must be revisited. One way to approach the subject and the end of this school as well as the history and content and changes is to examine the definitions which the pioneers and leading Sufis have provided. In this article, we have a critical look at these definitions in order to know this mental- practical school better and to clarify its hidden dimensions of that. To this end, in addition to referring to the leaders and followers of Sufism, their mental and practical framework will be illustrated.
Mohammad Gholamrezaei, Seyedeh Narjes Momeni,
year 20, Issue 72 (5-2012)
Abstract
The ancient translations and interpretations of the Holy Qur'an are among the less recognized capitals of the great treasures of the Persian language, consisting of the various words of the different domains and periods of this language and can be a rich treasure house in order to develop the Persian language. Terjemah Tafsir Tabari is one of the oldest and richest translations and interpretations which has been provided on the basis of the book of Tafsir Tabari and is of particular importance both from the point of view of the Persian language history and in terms of the history of religious texts. However, the edition which is available has some problems considering the regulations of the correction technique and conditions of the Persian language dialectology. In this article, attempts are made to refer to some typical cases and the necessity for re-correction of this valuable book based on another copy is highlighted.
Mostafa Mirdar Rezaei, Farzad Balou,
year 30, Issue 93 (1-2023)
Abstract
Most of the research conducted on the subject of “language” and its role in the field of mystical texts, has focused on the objective reflection of language (the investigation of language in speech and writing), an area that is actually regarded as second-order knowledge. It is very important to pay attention to the first-order knowledge, which is defined as knowing the nature of the language itself and every individual (mystic’s) interpretation of what it is – which is mostly neglected. That is why before the stage of proof and realization of language; the position of proof and interpretation of the language is a principle, and before the language reaches the level of realization and emergence, the manner of its interpretation and determination is formed. One of the thoughtful mystics who contemplated about the nature of language and wrote about it in his works is Imam Mohammad Ghazali. This study, based on a descriptive-analytical method, tries to investigate Imam Muhammad Ghazali’s thoughts on the field of language and its nature (first-order knowledge) in the light of some of Saussure’s linguistic ideas. The emergence and realization of language in the form of terminology and universals (second-order knowledge) is another aim of this research. The results indicated that, in explaining the subject of language, as a philosopher, Ghazali discussed the makeup and nature of language and from the point of view of a linguist, he looked into the process of language development in spoken and written forms.
Dr Mustafa Mirdar Rezaei, Dr Farzad Baloo,
year 31, Issue 95 (11-2023)
Abstract
Mirza Mohammad Ali Isfahani, mostly known as "Sorush" and "Shams-al-Shoara" was one of the greatest poets of the literary return movement and the Naseri era. One of the factors of the fame and excellence of this poet's position among the literati was his ability to skillfully imitate former poets. Previous research indicates that Sorush was most inclined towards the poetry of Farrokhi Sistani. Based on a quantitative-statistical method and a stylistic approach, the current study tries to present reliable statistics on the amount of the poet's use of art and rhetorical techniques by examining the structure of the poetic images of the Divan of Sorush Isfahani. In addition to determining the level and quality of the structure of Sorush's images in terms of their simplicity or complexity, an attempt was made to compare the structure of his poetic images with that of the images of poets of preceding styles, especially by investigating the claim of the similarity of his poetry to that of Farrokhi. Based on our data, the images of Sorush's ghazals have the most complex structure, and the images of his masnavis have the simplest structure. The structure of images in Sorush's odes is surprisingly similar to the image structure of Farrokhi's, as if despite the historical distance, both structures belonged to the same poet, and this means an exact repetition of a historical experience in the creation of poetic images. The same thing happened in another aspect: The structure of images in Sorush's ghazals is exactly on a par with the structure of images in Saadi's ghazals.
Ahmad Rezaei Jamkarani,
year 32, Issue 96 (4-2024)
Abstract
The main problem is to attend to one aspect and neglect the other aspects. Despite the efforts of Muslim scholars in these works, the research on metonymy have not received much attention. Therefore, while dealing with the transition of metonymy studies in the works of Muslim theologians, the present research has investigated this issue from different perspectives in rhetorical books. The results show that although logocentrism, the intermingling of different domains, abstract theological topics, unnecessary divisions, disregard for the functional aspect of language, overlapping types of metonymy, and repetition of the content are the main research problems of this kind, the theory of scientists such as Jorjani and Khatib Qazvini about the aspects of information, pragmatics and the context in the metonymy field should not be ignored. Also, the divisions proposed in these works, such as its categorization by metonymy (metalepsis) and the compound metonymy, along with their subfields, are significant.
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