جستجوی مقالات مرتبط با کلیدواژه "e rāz" در نشریات گروه "علوم انسانی"

Ganjinh raz manuscript is the work of Owais Ibn Ghiasuddin Mohammad Rostamdari, one of the writers of the tenth century AH in the Safavid period. His name is not in the notes. His only work in the list of manuscripts is Ganjinh raz. In this version, Rostamdari describes verses from Khamsa Nezami and three poems from the Divan of Nasser Khosrow, the interpretation of verse 35 from Surah Noor and verse 172 from Surah Al-Ahzab. In this article, the necessity of writing Ganjinh raz in the Safavid era, introducing the manuscripts, analyzing and comparing one bit of Makhzan al-Asrar and two bits of Khosrow and Shirin Nezami in Ganjinh raz with the available explanations are provided. The results of this article are that the appearance of some verses in this version differs from the existing recordings. The idea of ​​a romantic relationship between Tazhrv and Sahrv does not seem correct. Because in the verses that are in the form of Masnavi, according to the necessity and lack of rhyme, Tazhrv and Sarhv have been rhymed together. Or it is the name of a person. In addition, in some verses, it is mentioned that it is weak, crooked, and the beauty of Tazhrv feathers. In the two verses of Khosrow and Shirin, Japheth nahadan is a compound verb and means to exchange and exchange, and Gorbehbid is not in any of the ancient texts of Persian poetry and has no roots in Persian.

This article is a kind of comparative analysis between the views of Ibn Arabi and Shabastri to show the points of the influence of Arif Shabastri from the passages of Sheikh Akbar's rulings, and it has been tried that the teachings of Muhyiddin Ibn Arabi permeated the thought of Sheikh Shabastri. It is to be analyzed based on the system of Golshanraz. Shabestri was influenced by the spiritual influence of Ibn Arabi's words and expressions, and according to Mohammad Lahiji, the famous commentator of Gulshan Raz, the herbit of this compact and concise poem, but in secret, refers to the detail of a part of Sheikh Akbar's mysticism. Sheikh Mahmoud Shabastri has been influenced by Ibn Arabi's thoughts in topics such as the unity of existence, the perfect human being, the microcosm, the nature of creation, prophethood and guardianship, and the like. Muhyiddin Ibn Arabi, the founder of the school of theoretical mysticism and a preacher of a kind of philosophical mysticism in the 7th century, was able to leave a significant impact on the entire history of mysticism. Ibn Arabi's mystical thoughts clearly overcame the thinking of Iranian mystics and found a high place especially in Sufi literature.

There are many themes and pure mystical thoughts in the thoughts of Maulvi Jalaluddin Muhammad and Shah Abdul Latif Behtaei, which we briefly mention one of its themes, which is unity in multiplicity and multiplicity in unity. "Existence is a single truth, which, when viewed in terms of its manifestations, is seen as multiple and multiple, and various forms are called creation; But when they look at that one existence from the point of view of its essence and truth, they will see all the multitudes related to unity and consider that unity as the truth. (Barzegar Khaleghi; quote from Ibn Arabi, 2013, p. 56) The most beautiful concept of unity in plurality and plurality in unity in Maulavi's works is manifested in the detailed story of the third book of the spiritual Masnavi (Abd al-Pour, 2017). The main purpose of this research is to examine the common themes in Molavi's Masnavi and Shabastri's Golshan Raz, and the secondary objectives are to investigate the dimensions of Shabestari's influence and follow from Molavi regarding mystical issues, and to examine the intellectual differences of Molavi and Shabestari, and to explore its reasons and to compare the quality of expression methods. Mystical issues in Masnavi and Golshan Raz, the current research is of fundamental type. The research method of this research is descriptive and analytical, and the results have been reviewed in a library. The method of data collection was by taking notes and taking notes from reliable sources. The statistical population of the current research is the Masnavi of Molavi and Golshan Raz of Sheikh Mahmoud Shabastri and the sample size is the poems written in the mentioned works

Ganjineh Raz is a book written by Owais ibn Ghiyath al-Din Rostamdari, the oldest manuscript of which was recorded by an inscriber halfway through the eleventh century A.H. This manuscript was probably contemporaneous with the author, who is not found in any bibliographical biographies (Tazkires). In this book, Rostamdari presents an exposition of sixteen scattered verses by Nizami which are taken from Makhzan-ol-Asrâr, Khosrow o Shirin, Haft Peykar and Sharafnameh. These verses of Khamsa are claimed by a follower of Jami to have been deemed meaningless by this poet. Rostamdari continues to present another exposition of seventy nine other verses of Khamsa which he believes to be of more complexity than these sixteen verses, and since Rostamdari is of Shiite faith, he brings the book to an end, out of blessedness and sacredness, by presenting yet another exposition of three odes by Nasir Khusraw, which include praise and glorification upon the great Imams and personages of Shiite faith.

This research was done in a descriptive-analytical way. Authors have carried out using the library and documentary tools. They have been carried out using the library research method, rely on three manuscripts of this book. in addition to recording the differences between the manuscripts and published versions and embark on a comparison of Rostamdari’s exposition of these sixteen verses with those of others.

Rostamdari’s explanations about verses 5, 6, 13 14 are illustrative and explain meanings clearly. In other verses, although his effort is appreciable, but he failed to understand the poet’s intention. Other editors have sometimes succeeded in description of meanings and sometimes they failed.

Rostamdari’s success in disambiguation of the verses is only relative and the explanations provided by contemporaries are sometimes unhelpful. the expositions have in some instances led to resolution and disambiguation and in some other instances the ambiguity remains unsolved.

The purpose of the present study was to identify the characteristics of Fakkur teachers from the point of view of teachers and principals of schools in Niriz city.Research

The present research was conducted in the form of qualitative paradigm and phenomenological method. The potential participants of the research were all principals and teachers of primary schools in Niriz city in the academic year of 2001-2012. The method of selecting participants in the research was purposeful (informed people). According to the opinion of the teachers, there were 10 teachers with more than 10 years of experience in management, and according to the opinion of the secondary and elementary experts of Niriz city, The interviews were recorded and analyzed after implementation. The data collection process continued until theoretical saturation was reached. In order to analyze the data, coding was done in three stages of open, central and selective coding. The assurance of the data was done through control by the members.The characteristics of thinking teachers included the characteristics of effective teaching, enrichment of the educational environment, attention and development of students' thinking, personal characteristics of thinking teachers, constructive evaluation, behavior in the environment and management of classroom processes.

Many western communicators believe that intrapersonal communication is the basis of all types of human communication in society and the foundation of communication science, and its other branches, i.e. interpersonal, group, and collective communication, are affected by it. Despite this fundamental importance, unfortunately, not much attention has been paid to this category in the scientific climate of the West, and in our country, despite the abundance of data in Islamic sources that have a wide capacity to explain this fundamental field, not much work has been done in this field. Shabestri, the mystic of the 8th century in the Gulshan Raz system, has elaborated his ideas in the field of intra-personal communication as well as its social effects, and Ferraro's research has explained his communication theory in this field with the analytical-documentary method and explored its effects in social communication. The achievements of this research are: explanation of "self" and its types, the centrality of intrapersonal communication (communication with self) for all types of social communication, understanding of human social communication based on the human relationship with the soul or theology, expressing the effects of each of these two types of communication in social communication, and deriving a model of intrapersonal communication from a Shabestrian perspective.

Gulshane Raz, the most important and famous poetic work of Saad al-Din Mahmoud Shabestari, a mystic and poet of the early eighth century AD, is a short and concise Work Which has a strong interaction with many literary and mystical texts before and after.According to intertextuality theory, literary texts are in natural interaction with other texts coinciding or pre-existing them. Golshane Raz is Strongly influenced by a collection of pre-existing texts, including Quran, prophetic narrations, as well as the terms of Sufis and earlier mystics, so that it cannot be analyzed and interpreted independently of those texts.The obvious and hidden contribution of the Quranic propositions and narrations in this book is remarkable. The themes, phrases and vocabulary of verses and narrations are especially present in Golshane Raz in different literary ways, such as adaptation, quotation, implication, simile, allegory, analysis and reference.The following article is an exploratory report on how these poems relate to Quran and narrations from the perspective of intertextuality theory and the study of the existence and implementation of various types of intertexuality in them and the analysis and application of some of these cases.

Sheikh Mahmoud Shabestari is one of the famous Iranian poets who died in 687 AH. AH opened his eyes to the world. Sheikh Mahmoud Shabestari is one of the famous Iranian mystics and poets who lived in the 6th and 8th centuries and one of the precious works of this Iranian mystic is Golshan Raz. In this research, we studied the most important mystical themes in Golshan Raz and the research information has been collected in the form of a library from various texts, interpretations and authoritative articles. The results of the research showed that according to Shabestari, although knowledge is an ancient and ancient thing and has been with man since the beginning of creation, it is still a relative principle and its perfection can not be achieved because the finite intellect has the capacity for infinite and infinite perception. Does not have and can not understand the essence of God.

Art and literature are the most important evidence of human‟s civilization and culture that have unbreakable bond with deep layers of unconsciousness. Archetypes base on Jung‟s theory are the images, patterns and symbols that rise out of the collective unconscious and have left the similar and common concepts in human‟s unconscious in myths and cultures over the time. In Golshane Raz, the archetypes rise out of the collective unconscious. The archetypes in the Islamic theosophy is the standing property. The archetype in this ancient couplet-poems (Mathnavi) is interpreted as the archetypes: sun, sea (water), fire, mirror and journey. Jung's archetype in Islamic mysticism, permanent archetype is called. The concrete and abstract ideas in Golshane Raz is originated of Qurans and hadiths. Analyzing the mystical symbols was an opportunity that the gnostic poet manifests his education treasure. In Golshane Raz in addition to the key role of symbols, the salient portion of deviation and defamiliarization is effective in more highlighting the verses. In some couplet-poems, the symbols are replaced with the reality. The similarity of eastern and western symbols in concepts are ambiguous. The gnostic points to some part of reality with paraphrase and interpretation in this couplet-poem(Mathnavi).

"Golshan-e Raz" by Mahmoud Shabestari, is undoubtedly one of the great works of Persian language whose literature as well as precious teachings have been derived from the Holy Quran and due to its great value, myriad of expatiations have been written about it and the subjects in this short yet contentful book have been analyzed from different aspects. In the present article, attempts were made to extract the literary questions of" Golshan-e Raz" together with meticulous replies and delicate epistemic and cognitive problems till reaching Allah and permanence in Him through the all-green flower garden and full of knowledge flowers of the Holy Quran. These replies are not only clear and firm, but enjoy rich literary and rhetorical features as well. As regards each question, a few pertinent noble ayas were quoted. They are in fact considered as answers to those points and problems. Accordingly, it can be claimed that the Holy Quran is able to provide firm and reasonable answers to all the material and spiritual needs of human life in its various dimensions.

Intertextuality is the overt or covert appearance of a contemporary or earlier text in another, and texts with similar themes can more often impact each other intertextually. From this perspective, the intertextual impact of ‘Attār’s Asrār Nāmeh, as the background text, on Shabestari's Golshan Rāz, as the foreground text, was studied. It is argued that this intertextual impact begins with the title and poetic rhythm of the foreground text and continues through tacit/covert and overt semantic and literary images in it. Shabestari occasionally expands‘attār’s concepts to enhance the didactic overtones of his own work, and sometimes tacitly exploits and borrows concepts, allusions and poetic imageries of the Sheikh of Neyshabur to afford a mystic text with a new diction. Though the original aim of this research was to expose samples of the intertextuality of Asrār Nāmeh in Golshan Rāz, it also concluded that ‘Attār’s and Shabestari's similar cultural and thought milieu has also resulted in the similarity of the texts and contents of their works owing to the fact that they had both been brought up and educated in the context of the grand sources of Islamic mysticism including Hadith and Erfān, and this partly explains the intertextuality observed between the two works. Since Shabestari had also studied the works of Ibn ‘Arabi, traces of Ibn ‘Arabi's line of thought are also observed in Golshan Rāz which the researcher has broached in this paper.

The deep look at the mystical texts has led to the intellectual movements of man. The mystical recognition of mystic includes the whole world involving the universe and the metaphysical sciences. So the wise thought is necessary. Studying this filed form different views except the scientific views and also the conformity of it to the scientific findings of the man, has not been considered by the different scientist of the different religions. Problem is this if the recognition field is higher than the recognition of the word the scientific recognition exists in it. This must be considered as the important subjects of the scientific progress and let spiritual matters enter the scientific word, but the main question in the new sciences age is that how much spiritual matters clarify the scientific theories in the mysterious explorations of the mystics. This matter has been important both in pas and now and is considered by the Scientifics and the philosophers in different branches. Some has tries to use the hostile tools in relationship between science and mystics to make this tow incompatible, and say that incompatibility exists in the soul of science and mystic. And some like Avicenna and Sohre vardi in past and Allame M.T Jafari, Ph.D E. Dinani and Ph.D E. Gomsheyi have tried to make men science and spiritual talks are in conformity to each other. On the other hand some has tried to separate the science and mystic totally and look at them as different subjects. So it is tried in this writing to study the spiritual lines of Sheikh Mahmoud according to the scientific data conforming to the new scientific explorations of the modern age in these lines as possible.

Golshan-e Raz and its commentary، Mafatih al-E’jaz، describe the transcendence and progression of human being and the world in a circular and continuous movement. Numerous circles transform the system of being into a holy shrine which is the place for the manifestation of the heavenly. From the interconnected movements of the system of being a Mandala image is formed. With the repetition of compass’ turning each movement has a central and fixed point. The center of all interconnected circles is the Perfect Man; the place in which the center of being، human being، metahistory of human psyche، circle of guardianship etc. are all mapped on each other. The Perfect Man is manifested in the geometrical figures of square and circle. Mandala and square are both Hermesian containers for spiritual transformation and bring the mortal to the immortal. Jungian attitude to the system of these circles leads to the discovery of their psychological aspect. The process of individuation is mapped onto the man’s revelation and he who has reached the center projects his progression on the system of being. Thus، the being also should move from individuation to center and experiences divine kindness and wrath via god’s glory and beauty manifestations.

The term ‘fixed essences’ was coined by Muhyiddīn Ibn Arabī. It was further used by his followers one of whom can be named as Sheikh Mahmoud Shabetarī. The term refers to the Divine names and the truth of external objects. In other words, they stand as a medium between God and the tangible world. When God’s divine will for the creation of the world and its creatures was settled, it was primarily manifested to the ‘fixed essences’ and then the universe and the creatures came into existence of the material world. Shabestarī, based on the ideas of Sheikh Akbar, and by applying his tools of expression and allegories, tried to define the spirit of the ‘fixed essences’. This paper is based on the readings of five exegetes’ attempts to describe the fixed essences in 1000 couplet of Golshan-e Rāz and then it tries to compare them to Sheikh Akbar's viewpoints.

Ibn Arabi with his progressive mysticism reproduced the heritage of the previous great masters of Sufism in such a way that he is considered the forefather of the majority of mystical theologians and thinkers even up to the present time. The scope of his influence, from his own time to the appearance of Shiite mystics and theoreticians of the Safavid and the Qajar periods as well as contemporary thinkers is the evidence to the greatness of his soul and views. One of the most important aspects of Ibn Arabi's views in theoretical mysticism is on Sainthood (velayat) which can be divided into before and after Ibn Arabi. It is obvious that Sheikh Mahmud Shabestari's views in Golshan-e Raz is a continuation of the Ibn Arabi's tradition and his commentators such as Qaysari and Kashani. This paper is a study of the influence of Muhy al-Din Ibn Arabi's instructions on the views of Sheikh Shabastari about Sainthood and perfect man in Golestan-e Raz. Thus it is a comparative study of the views of Ibn Arabi and Sheikh Mahmud; and some inferences are made from other commentators of Ibn Arabi and mystics before him.

Gulshan-i raz, written by Shaykh Mahmud Shabistari, is one of the most outstanding gnostic compositions in verse and each couplet of which has been frequently explained and analyzed. ‘Allamah Muhaqqiq Dawani is one of the great thinkers who has written a short treatise as a commentary on a couplet in Gulshan-i raz.He has commented on that couplet following a gnostic and mystic approach. In the various copies of the treatise that are available, we can witness certain differences. The present treatise is a correction of ‘Allamah Dawani’s treatise and includes all the necessary explanations.