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عرفانیات در ادب فارسی (ادب و عرفان (ادبستان) | سال:1390 | دوره:2 | شماره:6

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مرکز اطلاعات علمی SID1
مرکز اطلاعات علمی SID
مرکز اطلاعات علمی SID
مرکز اطلاعات علمی SID
مرکز اطلاعات علمی SID
مرکز اطلاعات علمی SID
مرکز اطلاعات علمی SID
Issue Info: 
  • Year: 

    2011
  • Volume: 

    2
  • Issue: 

    6
  • Start Page: 

    119
  • End Page: 

    136
Measures: 
  • Citations: 

    0
  • Views: 

    356
  • Downloads: 

    115
Keywords: 
Abstract: 

Masnavi is one of the greatest works of mystical, though and literature in Persian language which is known in the East and West. Many scientists and philosophers and poets of the world are eager to study Masnavi and some of them wrote a description and critique about the Masnavi. Traditionally in Iran, Dervishes and mystics and exponents in Persian, have solidarity the Masnavi and follows that. Some writers in articles and books to introduce the Masnavi are described, have.But is ever someone independent to look at this issue is not that what Rumi’s Masnavi the Masnavi have. In this paper, as you know and have dealt whit this anatomical what is the position of the valve Masnavi the Masnavi. The six books in the Masnavi, Rumi direct and indirect has learned from the Masnavi which we have covered in this paper to describe the verses and introductions.

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Writer: 

NIROOMAND AZADEH

Issue Info: 
  • Year: 

    2011
  • Volume: 

    2
  • Issue: 

    6
  • Start Page: 

    137
  • End Page: 

    164
Measures: 
  • Citations: 

    0
  • Views: 

    142
  • Downloads: 

    111
Abstract: 

Walt Whitman and Sohrab Sepehri are two poets from the west and east of the earth who have passed the meandering way of recognizing the truth by the revelation of the eastern mystic. They sometimes get to the common points in passing this way. Both talk about God, nature, life, death, love, helping others and the poet’s responsibility, and they want to discover the mystery of this world. In this way, they sometimes have such similar beliefs and attitudes that the influence of the eastern and Buddhism mysticism is clear on them, and its reflection can be found delicately in their poems. In this way, we travel with two poets to discover their similarities in thought, attitude and beliefs.

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Issue Info: 
  • Year: 

    2011
  • Volume: 

    2
  • Issue: 

    6
  • Start Page: 

    165
  • End Page: 

    195
Measures: 
  • Citations: 

    0
  • Views: 

    810
  • Downloads: 

    201
Abstract: 

Correct attitude (Adab) in Sufism and mysticism is to be bound to limitations, and to follow sanctuary of sanctity not violating them. The one who intends to take his spiritual path to God, according to the great sufists and mystics, ought to follow some correct attitudes and rituals that are necessary for his spiritual progress.According to the verse "those who keep limits set by Allah", and the Prophet’s hadith "God gave me correct attitude, the best correct attitude" the Sufi believe that the correct attitudes of mystical progress have their root in the Quran and prophet Mohammad’s types of deeds. So they defined, classified, and observed those attitudes. In the sufi biographies and mystical writings one can find some conducts and behaviors that show how deeply they were devoted to observe correct attitudes on their mystical journey. The majority of works about mystical correct attitudes available to us today include different definitions and classifications. Kashf-al-Mahjoob (Unveiling the Veiled) by Hajveri, Manzel al Saerin (The Stages of the Wayfarer), Sad Maidan (The One Hundred Fields) by Khwaja ‘Abdullah Ansari, and Ibn ‘Arabi in Al-Futuhat al-makkiyya (The Meccan Openings) are among the forerunners of the Sufi who classified the correct attitudes. However, Ibn ‘Arabi gives heed to more details and delicate issues and classifies correct attitudes into two groups: spiritual state attitude (Adab hal) and spiritual station attitude (Adab Maqam). Then, he divides spiritual station attitude into four categories: correct attitude of the law (adab al-shari’a) correct attitude of service (adab al- khidma), correct attitude of right (adab al-haqq) and correct attitude of truth (adab al-haqiqat). In the same way, he distinguishes different kinds of spiritual station attitudes such as correct attitude of the law, correct attitude in time, correct attitude in place, correct attitude of condition, correct attitude of numbers, correct attitude of service, correct attitude of right, and correct attitude of truth.In this article, various meanings of correct attitude are examined, firstly, and then the Sufi or mystical correct attitude is explained.

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Issue Info: 
  • Year: 

    2011
  • Volume: 

    2
  • Issue: 

    6
  • Start Page: 

    18
  • End Page: 

    57
Measures: 
  • Citations: 

    0
  • Views: 

    608
  • Downloads: 

    137
Abstract: 

To deal with the problem of knowledge of Khavaregh Adat (violating the supernatural laws and the discussion going around violating these natural laws have been one of the current), debates among the sufis. this matter has got it own specialty in the form of Karamat (miracles) in Islamic mysticism and Sufism. karamat has been one of the most complicated issues among all the other various problems appeared in Islamic mysticism and in other works related to authorities. Neglecting such an issus and having no perfect knowledge about it will make the authorities miracles converted, and it is easy to ignore these activities since they cannot be solved through the minds capacity. miracle will have a long discussion behind it, and without considering all its aspects and details, it is impossible to get access into a clear picture of it. one of these aspects which is the basic requirement needed to open the discussion of miracle is the different types of khavaregh adat. These types seem to be similar and identical in appearance, but what makes them different is their nature and the purpose of mentioning them. dedication of such a difference and distinction between nature and content has made no clear boundary among som of these instances. so dealing with the term of khavaregh adat and giving description about each of these types is one of the ways which help to draw boundaries among these different types. Furthermore, it seems that the main purpose of creating the issue of different types of khavaregh adat is to clarify the matter much better and to give much definition about miracles and to make distinction among its different types. in this article, an attempt has been made to discuss different forms of khavaregh adat in an orderly organized way and draw out the basic principles of each of the types.

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Writer: 

SHIRI GHAHREMAN

Issue Info: 
  • Year: 

    2011
  • Volume: 

    2
  • Issue: 

    6
  • Start Page: 

    58
  • End Page: 

    85
Measures: 
  • Citations: 

    0
  • Views: 

    594
  • Downloads: 

    117
Abstract: 

The high similarities among the Sufism miracles and prophets’ miracles show that the accepted principals of the miracles are based on the existence-acceptabilities of them in the Sufism. Because, if the prophets didn’t have any miracles, all these wonders wouldn’t appear in all the evolution stages of Sufism. Moreover, most of the Sufism models from the prophets’ miracles have been approved by the Qoran verses compeletely. All these sampls composed of many works such as brushing the teeth or flying in the sky, too. Among the prophets, the actions and teachings of the Moses and Jesus Christ influenced many people even in the Islamic world. The most effective miracles of the two mentioned prophets are traveling in the water without ship and display the invisible food.

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Writer: 

GOUDARZI ABASS

Issue Info: 
  • Year: 

    2011
  • Volume: 

    2
  • Issue: 

    6
  • Start Page: 

    86
  • End Page: 

    95
Measures: 
  • Citations: 

    0
  • Views: 

    127
  • Downloads: 

    89
Abstract: 

Literature, or basically art, communicates human truth, feelings and emotions, presents a slice of life from a critical stance, or highlights some aspect of human desires. This, in different arts, is done through different means or media. In literature this medium is language. All a writer or poet has is a pack of words by which he or she must manage to express his or her mind. So, an author might be said to be an able one when he or she makes the best and most fruitful use of words. This use of words in poetry creates a special language which, deviating from the norms and standards of usual conversation, forms a constructed or formless shape. This is especially true about Free Verse or modern poetry. In this article we want to see what gives this scattered shape unity and keeps its different parts together. For this purpose we have consulted the views and theories of Russian Formalists and English Romantic poets. As an example of application, a poem of an Iranian contemporary poet has been analyzed.

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Writer: 

MAHYAR ABAS

Issue Info: 
  • Year: 

    2011
  • Volume: 

    2
  • Issue: 

    6
  • Start Page: 

    9
  • End Page: 

    17
Measures: 
  • Citations: 

    0
  • Views: 

    378
  • Downloads: 

    114
Abstract: 

Nezami, the wise, among the poets of sixth decade after Hegira (immigration), possesses a special place in innovating precise concepts based on conciseness. To understand some pieces of his poetry, one needs to be acquainted with eloquence and scientific terms of the time. Among his sophisticated and conceit innovations are the following two distiches:For sunny complaints, Bucket’sClosed lips of watery mouth. He has written two distiches in gold, That this is the First and the Last (Nezami, Leili and Majnoon; 176)This article deals with the analysis of these two distiches to make them understandable for the students.

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Issue Info: 
  • Year: 

    2011
  • Volume: 

    2
  • Issue: 

    6
  • Start Page: 

    96
  • End Page: 

    118
Measures: 
  • Citations: 

    0
  • Views: 

    648
  • Downloads: 

    265
Abstract: 

This article aims at comparing the thought of two distinguished poets of the world, namely Shakespeare and Hafez concerning the concept of “LOVE”. It also tries to present examples which are the indicative of the mentioned poets’ common thinking. We neither claim that they wholly share a common frame of mind, nor do they influence the ideas of each other. Instead, we aim at verifying simply their opinions on the category of “LOVE” and its related concepts. Shakespeare and Hafez, regardless their different nature and language, have depicted common ideas and interest. They are the common language of human beings. The theme of their works is “LOVE”, as the man’s most necessary wishes. In this article, some instances of such common ideas will be illustrated in a comparative way.

Yearly Impact:  

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مرکز اطلاعات علمی SID
مرکز اطلاعات علمی SID
مرکز اطلاعات علمی SID
مرکز اطلاعات علمی SID
مرکز اطلاعات علمی SID
مرکز اطلاعات علمی SID
مرکز اطلاعات علمی SID
مرکز اطلاعات علمی SID