فهرست مطالب naser mohseni niya

The mysticism of Khorasan from the third century AH to the sixth century AH has had the widest extent in the Persian culture and literature. From the sixth century AH onwards, especially from the seventh century AH, theoretical mysticism has become more widespread with the introduction of Muhyiddin Ibn Arabi. What has lead to the creation of theoretical and practical mysticism is the mystics’ different views of the category of unity. Despite numerous researches on unity/ monotheism, no attention has been paid to the issue of creation beside truth and the difference of spiritual wayfaring in relation to the category of unity. With this in mind, poetical works of Attar Neyshabouri as the representative of the mysticism of Khorasan, and Ibn Arabi’s thoughts in the The Bezels of Wisdom and The Meccan Illuminations were examined closely, and the verses and the parts indicating unity or monotheism, look at creation, and levels of the world were extracted, and the necessary analyses were offered based on the explanations. It was concluded that in the mysticism of Khorasan, the look at the creator and mere attention to him is at the beginning of the movement of the spiritual wayfarer, and that in the mysticism of Iraq, attention is drawn to both creation and truth. The mystics of Khorasan view creation as mirage and shadow, while creation is the truth itself in the mysticism of Ibn Arabi. On the other hand, the issue of achieving the highest level of unity in the mysticism of Khorasan is in the position of the manifestation of phoenix (the level of unicity in comparison with theoretical mysticism) and in the existential mysticism of Ibn Arabi is in the determination of the oneness of God. The basis of spiritual wayfaring in the mysticism of Khorasan is the mere attention to the truth and the rejection of existence, while the basis of mysticism of Iraq is self-awareness and the acceptance of existence authenticity.

Pantheism (unity of entity) and unity of intuition are famous concepts in mysticism which have been discussed variously and philosophers and mystics have been presented various opinions and definitions about them. Some of them believe pantheism is a spiritual authority which is superior from unity of intuition, and some are opposite to this belief and others believe these two concepts are the same but everybody expresses them in different way and definitions different definitions. The book of Lamaat (means radiations) from Fakhr al-din Iraqi which is a complete mirror of Ibn al-Arabi opinions and also has foundations of practical mysticism of the past, demonstrates these two concepts with no differences or in the way that one of them is the preface of another. In this research we introduce these two concepts at first and then express the opinion and view of Fakhr al-din Iraqi about them in the book of Lamaat.

Non moslem Arabs considend the prophet (p.b.u.h) as a poet and so tried to reduce his character and his message down to poet and poetry.The present paper is an account of the prophet's views about poem and poetry. His views have been studied by the use of hadith and parables. Six verses are presented in the Holly Quran which are concerned with poem and versification or poetry. It should be understood that poetry is not rejected from every aspects, and it is with regard to the meaning and the content when a poem is rejected or appreciated.

Almofradat Fi Gharib AlQuran written by Raghib Isfahani is the most famous and known work about the wonders of Koran, which indicates Commander of the Faithful`s (Ali) skills regarding the extraction of wonder's of Koran and denotes his greatness in the eye's of Raghib. He reminds us of Ali`s spiritual virtues and relies upon his traditions and talks very respectfully about him. Mofradfat does not indicate that the author is shi`a, rather it is Imam Ali`s knowledge and his other special characteristics that made Raghib remind and use Ali`s speeches.

Recognizing the realities of the cosmos requires the application of logical, accurate and scientific approaches as well as refraining from being affected by the blights of knowing truth in order not to make any mistake in understanding knowledge and perception. The emphasis of Islam on the necessity of applying reflection, enlightment and the utterance of truth is known to everybody, it can also be claimed that all the ideological, moral and scientific doctrines of Islam stress on this point. In the Quranic viewpoint, the orientation of order and end is toward the stabilization of truth and eradication of falsehood, thus it is worthy to become familiar with the values and principles of rationalism and scholarship in Islam and to pay much more attention to the principals and norms of knowing truth, its origin and confirmation and the truth itself, which will enable us to fulfill human being`s necessities and to fill the newly created gaps as well as finding ways to do research about this religion and to promote it.

In this article the author has examined several dictionaries and texts in both Persian and Arabic in order to detect the origin, application and various meanings of the word “ruffians” in these two languages. To achieve this aim, attention has been paid to various indications from Koran, traditions, dictionaries, prose and poetic texts in both languages.The author has also mentioned his views toward the offered considerations by some of the contemporary researchers regarding the origin of this word. The results of these surveys are presented in this article, which all indicate that the word “ruffians” is originally Arabic but a borrowed word in Persian.

The aim of this article is to examine and explain the manner of translating Arabic poems into Persian ones. A library method has been used to collect the necessary information, then for presenting the information an explanatory and analytic method has been applied. The important achieved results of the article show that free and interpretive translation methods were the first used strategies for poetry translation. Latter on, aesthetic aspects of poems received much less attention and translators tried to benefit the application of a scientific method instead. Furthermore, it was found that religious and instructive poems had the highest frequency of being chosen for translation.