فهرست مطالب habib safarzadeh

Central Asia is one of the main centers of Sufism and Islamic mysticism. From the second century of Hijri to the eighth century of Hijri, teachings and tariqats such as "Hakimiya" attributed to Hakim al-Tirmidhi, "Kabaruyeh" attributed to Sheikh Najmuddin Kabra, "Khwajgan" attributed to Khwaja Abdul Khaliq Ghajdwani, "Yessowiyya" attributed to Khwaja Ahmad Yasavi and "Naqshbandiyya" attributed to Khwaja Bahauddin nurtured Naqshbandiyya in his bosom and thereby contributed greatly to the growth and expansion of Islamic thought in the East of Islam.Khwaja Ahmad Yesavi is considered one of the prominent figures of Sufism and mysticism in the history of mystical teachings of Central Asia. He has a special position in the eyes of the lord of knowledge. Khwaja Ahmad founded a special school called "Yesuyeh" and this school was later welcomed in the entire region of Central Asia, from Turkestan to Trans-Nahr, from the Aq Idel Sea to Eastern Turkestan, Khorasan, Iran, and the Caucasus even to It spread to Rome.

The sixth century is an important period in the history of Iranian literature; Because this era coincides with the transformation of Persian poetry from Khorasani to Iraqi and the emergence of a style called "intermediate style". "Emadi Shahriari" is one of the poets of the late sixth century AH. This poet is generally a follower of Khorasani style and most of the characteristics of this style are reflected in his poems; But there are also signs of an intermediate style in his poems. In this article, which has been done in a library method, the stylistic features of his poems have been studied at three levels: intellectual, linguistic and literary. The results show that Emadi Shahriari is one of the poets following the Khorasani style in terms of style, but in his poems there are some features of the sixth century poetry (mostly linguistically and intellectually) that are probably related to the change of his residence from Mazandaran to Iraq.

Theoretical mysticism in the Islamic circle owes its thoughts and ideas to Ibn Arabi, the great Muslim mystic. Fusus al-Hakam is his most important work in which he interprets the Qur'anic verses according to the manifestations of God on the prophets. The chapter of Mousavi (AS) is one of the most important chapters of this book, of which the faith of Pharaoh is a central part. Ibn Arabi's principles and interpretations in this matter can be criticized in some ways. This research critiques Ibn Arabi's view on this issue with a descriptive-analytical method and proves that first of all, Mohi-ud-Din's speech requires the union of the souls of the slain for the appearance of Moses (pbuh), the gathering of many souls in one body (reincarnation). Secondly, paying attention to the verses before and after the verse (Jonah: 90) also confirms the unbelief of Pharaoh before his death. The previous verse is the fulfillment of the prayers of Moses (AS) and Aaron (AS) in the direction of Pharaoh's torment and lack of faith, and the next verse is a question of denial of his faith. Another is that Pharaoh, because he claims to be a deity (Naza'at: 24), did not know any god but himself. And he concludes that his question of the truth of God (Poets: 23) was for denial and exclusion, not for the true knowledge and knowledge of His nominal manifestations.

Language has been changed for various historical, cultural, and social reasons throughout the history, which can positively affect the development of the lexical basis of the language, and sometimes in the negative route, one or more words abandoned in numerous ways. But the significant point is, in this respect, the meaningful distance between the standard language and the dialects and accents of that language; means, although the words are excluded of ordinary speech and writing, they can be found and they are still alive in the dialects of different ethnic groups survive in a specific geographic area. Among these words, the words like «Che Belâ» and «Shahrgard» and «Kouri» can be mentioned seen in ancient Persian works, such as Asrar-Altohid, Attar Neishabouri, and Vahshi-Bafghi Divans, but there is not any precise meaning for them in the available dictionaries. They are not presented or they are mistakenly explained.

Sometimes unconsolidated silence also becomes the hallmark of universities and science centers. The silence that forced this question into question was how high the academic load of graduates of cultural universities was? This question is important because the student teacher in his future career becomes a cultural affairs community, in other words, the expression of a teacher who is the founder and the founder of cultural affairs in his own community, to the extent that the university has a cultural background in the modern world and the world. The traditional one gets to know, and whether in a university, with regard to the units, a teacher-student is so acquainted with the cultural ideas of the world of his own tradition and the modern world that, at the time of teaching, he can identify the path from the well, and the strategies for strengthening cultural foundations and the foundations and cultural principles of the traditional world and the modern world, and the challenges they face during student studies. The method of this research is descriptive-analytic and the scope of the article is related to the university-related student-teacher culture. Findings of the research: In contrast to the cultural foundations in the traditional world and the modern world, if a scientist student is really bloated, he can, during the practice, teach, adapt and rationalize the values ​​of the traditional world and the modern world. To make no one sacrifice for another, and to give each other the right to culture as much as it deserves.