جستجوی مقالات مرتبط با کلیدواژه « احمد غزالی » در نشریات گروه « ادبیات و زبان ها »

Journey has always occupied a unique position in world literature. The current paper investigates the concept of journey in children and adult’s narrative literature. Samad Behrangi’s “the Little Black Fish” concerns the challenges faced by the main character while passing through different stages of the mystical journey. The present paper aims at investigating the comparability of the stages of the Little Black Fish’s journey with that of the birds in Resalat Al-Toyur by Ahmad Ghazali. In the two works, the stages are not distinctively named. In Attar’s Mantegh Al-Tair, as an adaptation of Ghazali’s work, the seven stages of the mystical journey includes: quest, love, wisdom, independence, monotheism, amazement, indigence, and death. This framework is employed in comparing the aforementioned stages. The findings revealed that the stages are remarkably similar to each other. The major reason for the existence of such an incredible similarity was originated in the fact that they belong to mystical literature and cover the same theme of “Mystical Journey”. Last but not least, the similarity may also have its origins in the unconscious impact of the classic writers (i.e., Attar, Ahmad Ghazali) on the contemporary author (i.e., Samad Behrangi), as well as the human soul commonly shared by all human beings.
The Notion of “journey” has been always given a unique position among the other multiple interesting concepts in the world literature. The current study is an investigation of this concept (Journey) in both children and adult’s narrative literature. Fiction or narrative literature has played an important role in showing the impact of “journey” on religious, cultural, and social changes.
“Journey” has appeared in children’s literature, both in the form of physical and spiritual journeys. The story of The Little Black Fish is one of the few works that deals with the topic of spiritual journey in a pleasant and delicate way. This story comprises a lot of symbols that, if explained and decoded, reveal the deep layers of the story to the reader. In adult narrative literature, there are also works in the field of travelogues and spiritual journeys, the latter of which is referred to as a “mystical journey”. In the classical literature of Iran, a large quantity of outstanding works on “mystical journey” exist. Attar is one of the most prominent literary figures of Iranian-Islamic mysticism and his “Mantegh Al-Tair” is a masterpiece in Persian literature. This book is considered as an adaptation from Ahmad Ghazali's “Resalat Al-Toyur”. In the present paper, the primary focus is on the stages of journey in “Resalat Al-Toyur”.
The research questions are as follows:1) Is the journey of the “Little Black Fish” comparable to that of the birds?
2) Which of the stages on the journey of birds is comparable with the stages of the journey of the black fish? How can we analyze the journey of the black fish in the context of the journey of the birds?
3) What factors can influence the comparability of a work in contemporary children’s literature with a work in classic adult literature?
The story of The Little Black Fish is written by the famous Iranian writer, Samad Behrangi, and is referred to as one of the most important works of Iranian children's literature. This book was published in 1968. The story of The “Little Black Fish” was chosen from among various works of Samad Behrangi since it was his only work on the mystical journey. The “Little Black Fish” concerns the challenges faced by the main character in passing through different stages of the mystical journey.
Ahmad Ghazali was a mystic jurist and a jurist mystic. In The Resalat Al-Toyur, he has pleasantly narrated the journey of the birds to the King-Simorgh palace.
In studying literary works, the focus is usually on the text, the writer, and the reader. In the current comparative study, the authors could be divided into two groups of contemporary and classical. Readers also belong to two different groups in terms of age. However, the texts are well-matched since both are among the famous literary works of Iran and share the same theme of mystical “journey”. Both works also enjoyed an allegorical and symbolic language.
In Attar’s Mantegh Al-Tayr, as an adaptation of Ghazali’s work, seven stages of a mystical journey are engaged which include: quest, love, wisdom, independence, monotheism, amazement, indigence and death. This taxonomy was employed as a model or framework in comparing the stages of the mystical journey
In the current research, the stages of journey in “The Little Black Fish” (in the contemporary children’s literature) have been compared with the stages of the mystical journey of the birds (in classical literature). In the two works, the stages were not distinctively named. However, all seven stages of the journey of the birds could be identified in Samad Behrangi’s “The Little Black Fish”.
Amazingly, the classic framework of Ghazali’s and Attar’s mystical journey of the birds was so applicable to the story of “The Little Black Fish” that it seemed as if Samad Behrangi had artistically and delicately arranged the stages of the black fish’s journey in accordance with the stages of the mystical journey of the birds.
Behrangi was quite familiar with children’s language, and he was also familiar with the classical Persian masterpieces like those of Ghazali’s and Attar’s. It does not seem improbable that while he was writing The Little Black Fish, he also might have been thinking about the stages of the mystical journey of the birds. The process could also be of unconscious or subconscious type. In any case, what was found in the present paper indicated the high comparability of journey stages in the two works in Persian (children and adult) literature.
The findings of the current research indicate that the story of “The Little Black Fish” can be compared and interpreted based on the framework of the journey of the birds in Ahmad Ghazali's Resalat Al-Toyur and Attar’s Mantegh al-Tayr. It was realized that the stages of the journeys of the heroes in the two works were remarkably similar. The major reason for the existence of such an incredible similarity was found to be the fact that they belong to mystical-literature and cover the same theme of ‘mystical-journey’. Last, but not least, the similarity may also have its roots in the unconscious impact of the classic writers (i.e., Attar, Ahmad Ghazali) on the contemporary author (i.e., Samad Behrangi), as well as the human soul commonly shared by all human beings.

The truth of love, as the highest existential truth, is one of the most fundamental issues of mysticism that many mystics have written in this field. Ahmad al-Ghazali and Najmuddin Razi are two mystics (fifth and seventh centuries) who have discussed very influential issues in the field of mystical love.The results of this study indicate that Al-Ghazali and Razi believe that the true representative is created only through love and according to the theory of the unity of existence, all manifestations of existence are a reflection of the form of truth. The lover loves all these manifestations and this romantic look is the reason why the whole universe is beautiful. According to these two mystics, before entering the world, man was a trustee of the essence of love, and both mystics, quoting the verse "Yahbham and Yahbunah", know the beginning of lovemaking from God and the intellect in the path of love and the seeker to the imperfect god. And they know poorly.Mirror and mirror-holding is another issue that has been raised in Mursad al-Abbad and Ghazali's works, which is like a mirror in which the mystic Jamal Hagh looks at the beautiful and conscious heart, and the lover can find his perfection of beauty only in the mirror of love and desire. The divisibility of love is another material that is indirectly extracted in Mursad al-Abbad and Ghazali's works, and the existing material indicates the belief of these two mystics in dividing love into different types.

Love and affection are common themes of many mystical works in Persian literature. Therefore, by comparing the content of mystical works, it is possible to gain a better understanding of the Sufi view on that subject by examining these common themes. Imam Mohammad Ghazali and his brother Ahmad are well-known figures in the field of Sufism. This article tries to study the concept of love and affection from the perspective of these two personalities with an analytical-descriptive method, emphasizing the two works of reviving the sciences of Al-Din Mohammad Ghazali and the tragedies of Ahmad Ghazali. - What is the nature and function of love and affection for Khajeh Ahmad Ghazali and Imam Mohammad Ghazali? It was concluded that the view and attitude of Imam Mohammad Ghazali towards this subject is a religious and religious view. However, what can be deduced from Ahmad Ghazali's tragedies is that his view is closer and closer to the view of mystics.

Works of past writers are considered as valuable heritage for the present and the future. Works of Culture and literature with epistemological theme are the mental input for those with thought and art as they are seen as bridges which relate our present and past and increase our knowledge. The Seljuki period is an era during which there were plenty of arts and skills in Iran. Ahmad Ghazali (died in 520) was one of the Faghis and mystics in Iran. His works that were collected by Ahmad Mojahed are among the most important works of 6th century and are as follows: Bahr-al Haghighat, Resala- al Toyoor, Savaneh, Resalat- ak Eyniyeh, Ghazali letters,Vasiat Nameh, and Maghale Rooh. These works which are in prose mixed with verse try to convey his ideas in mysticism, jurisprudence, religion, ethics, advice and sometimes in code. He made use of literary devices as allegory a lot. So to demonstrate Ghazali'z style we have to study his inclination to Ersal al Masal va Tamsil. The results show that some of the allegories are made by Ghazali himself and some others are borrowed from the previous writers. Moreover; the maximum number of allegories are found in Resaleh Eyniyeh and the minimum number of allegories are found in his letters.

The rise of mysticism from which many meanings, mystical experiences and teachings had entered the field of language led to the formation of a specific language called mystical language. It is divided into two kinds: expression and gesture. During his journey to truth, a mystic achieves ideas, facts and experiences that could not possibly be expressed other than in simple words and this is because of the nature of this kind of education. Mystics, however, by using all the capacities of language have transferred their mystical finding in the limited forms of words to each other. The great mystic of sixth century, Ahmed Ghazali, as one of the pioneers of Islamic mysticism, provided mystical ideas and experiences through his innovative interpretations of the cult in his great books. In this study an attempt is made for reviewing his opinions about language and way of speaking and for investigating his works linguistically. The results show he benefits from all the capacities there are in gesture and expression of language to explain ideas and experiences as well as their spiritual experiences that are hard to express through words.

The scholars in the field of mysticism have expressed a variety of ideas about the concept of love, which show the importance of it in Iranian religious thoughts. Ahmad Ghazali (452 -520 AH) created a dramatic change in the nature of love by writing mystical works. He presented a new interpretation of the story of Layla and Majnun's love in Sawāneh, his first work in the field of love in Persian language. In Arabic literature, Layla and Majnun love story is a kind of pure love (Ishq-e Azrā) or Platonic love. By using descriptive-analytical method, in the present article the attempt is made to consider the stages of the transformation of pure love of Layla and Majnun in Ahmad Ghazali's thoughts and to answer this question: In a comparative study, how do we interpret the similarities and differences between the Layla and Majnun love in Ahmed Ghazali's attitude and the pure love in Arabic literature? The results show that, based on Ghazali's romantic and mystical principles, virtuous, secular, painful, unending and pure love transforms to admirable, divine, pleasant and hopeful love and leads to perfection.

The subject of this research is the study of love in the first independent works of Iranian mystics. Ahmad Ghazali, the Resalat Svanah al-Ashaq, is the first independent work in this field. In this treatise, he outlines the issues surrounding love with a psychological viewpoint in the literary language. In the 4th century AH, Abolhassan Dilami, the Iranian joyful writer, wrote the book Atf Al Alef Al-Ma'aluf Ali Allah Al-M'a'atov in Arabic, in which the work has a completely psychological track. Deylmi, was though influenced by the thoughts of the Greek philosophers, especially Plato, but he combined his views with the religious foundations of the Islamic Shari'a is his idea. In this essay, we tried to show the similarities and differences of the two works in a comparative way in such a way as to obtain the specific and logical results. Ahmad Ghazali, as he had the experience of Abolhassan Dilami, did not consider the theory of love and affection; his poetic language and his intention to express references to the materials made him difficult to understand; while Dilami is also a theorist who has expressed everything in plain and fluent language; of course, the two have taken such a stylistic views with the aim of their work.

Eshgh Name (Love book) is generaly one of the literary works including verse and prose whose content is about love and compassion showing relations and passions between the lover and the beloved. The first editions of Eshgh Name in mystic texts realm in Arabic is “Atf ol Alefel Maluf Ala Allamel Matuf” written by “Abolhasan Ali Ebne Mohammad Deilamy”. In Persian the book “Savanhe Ol Oshagh” is known to be written by “Ahmad-e- Qazzaly”.
This essay along with introducing and analyzing the two works describes the authors’ attitudes toward love especially devine love. It also describes
their difference and similarities briefly and reflects effects on some of the poets’ and the works of Persian literary write.

Ahmad Ghazali's Resalat Al-Teyr is a short and symbolic story in Persain language that is about mystical journey and mixed to the verses and traditions. Ghazali in this treatise has mentioned to seven homes: allurement, seek, attempt, opulence, resignation, proximity, mortality and survival. So he has mentioned to opulence before Attar. Ghazali introduces divine allurement and finally it is mortality and survival in Allah, and he based his central message of the story on the allurement that is one of the awakening factors. This article is cross-sectional study that explores the mystical homes, and the central and main theme's message in this treatise.

Love is one of the mystical approaches from the beginning of mystical writings and the time of the fusion of philosophy and mysticism, that in both terrestrial and celestial is reflected in mystical works. Some of the first and Independent books in this field that have affected the works after them arr "Savaneh" of Ahmad Ghazali and "Abhar Al Asheghein" of Roozbahan Baqli. Although these works were written around a theme and at the same time, are very distinct in the field of language. In this study, we check the highlighting and the quality of use of these books to know that any work utilized which format to express it's mystical concepts and how much it has been effective in transmission of the themes. The difference in meaning and message has caused one of them to incline toward Arrays of Language more than the other and Second have more attention to means.

One of the subject matter in beauty theosophy is the place of beloved particularity and describe of her various condition. both of saadi and ahmad ghazali that are phenomena in beauty theosophy. Have common apperception in beloved describe. despite this common apperception of beloved states, their diction are different.Author in this essay, considered common apperception of beloved states about kereshme y maashoghi and kereshme y hosn that are too precious leanings of beauty cognition. also specify the difference between their lookouts.Citable that, despite this common apperception of beloved states, wording in this two is different. Ghazali discussed abstract and saadi said appreciable.

Mystical Persian texts – especially the ones belong to fifth and sixth centuries – for different reasons prepared the field that the sin and fall myths of Adam have the most frequencies beside the elements such as human will, cognition freedom and force. The present article studies and analyzes the concept of Fall and Sin in four fields and surveys the most important similarities and dissimilarities of different Gnostics such as Ahmad Ghazzali, Einol Ghozat Hamedani and ….

In researches on Stylistics، the style is classified into two categories: personal style and general (periodic) style. In general stylistics، texts are examined based on common elements of styles in a certain period. However، in personal style، personal and psychological characteristics of author are considered so that the style of each author is evaluated in relation to factors such as taste، preference، ideology، and scientific and social status. Leo Spitzer is one of stylists who believe that the stylistics depends on the recognition of author’s mood and characteristics، and accordingly he offers his method of stylistics based on three stages. This paper tries to reveal the value of personal style in researches on stylistics based on the stages of Spitzer’s theory. For this reason، Ahmad Ghazali’s treatise “Savaneh” was selected as a practical example of this project and it was investigated Ghazali’s personal style in writing the treatise “Savaneh”.

Savāneh al-Oshāq written by Ahmad Qazzāli is the first Persian book allocated to love. It is a collection of the author’s own theories about love, the lover and the beloved, and their relationship. It influenced many works written after. One of the most important aspects of this text is its structure that to the best of our knowledge has not been studied so far. Therefore, this inquiry focuses on its structure.Structuralism, by finding a logical relation between smaller parts in a text and their relation to the whole body of the text, indicates the solidarity or irregularity of a literary work. In this paper, the application of lexis and concepts in the whole structure of the text are analysed. The results show that it has a circular structure and therefore the beginning and the end of the text share similar features. Moreover, we came upon the effect of metaphysical forces and divine concepts on the circular structure of Savāneh al-Oshāq.

Love  (amour)  is  one  ofthe  prominent  concepts  of  Iranian-Islamic mysticism which is used widely in Khosravani and later centuries’ mysticism schools. Therefore, according to the subject, three questions have been answered in this article: First, are there any similarities between Savaneh al-oshshagh, Tamhidat, Nameha and Lavayeh in term of love? Second, are these similarities in terms of the notion, indicating impression or influence of these two mystics on each other? Third, which part of this impression or influence is considered as the most? This paper has tried to classify and compare and contrast components of love (amour) from Ahmad Ghazzali and Eyn al-GhozzatHamedani’s point of view. The research result shows that similarities between words, terms and concepts on the one hand and the teacher and student relationship between Ahmad Ghazzali and Eyn al-GhozzatHamedani on the other hand, is the chief reason for the wide and undeniable influence of Ahmad Ghazali’s point of view   on   Eyn   al-GhozzatHamedani.   Hence,   the   majority   of   these influences are in the field of mystical-amorous styles and approaches.

The present article deals with Ein-ol-ghozat’s borrowings from Ahmad Ghazali concerning the expansion and utterance of meaning, the mysteries and truths of love as well as the commonalities of these scholars regarding love. First, the authors have referred to their commonalities in the theme (Love) and its manners in Tamhidat and Savaneh-al- oshagh - totally about love- quoted the effect of Ahmad Ghazali’s mystic thoughts on Ein-ol-ghozat that have been crystallized in Tamhidat. Then we have referred to Ein-ol-ghozat’s type of borrowing from Ghazali that include shared works, meaning, and concepts. Needless to say, mystic thoughts of Halaj have been conveyed to Ahmad Ghazali and from him to Ein-ol-ghozat Hamedani. The three people have always been the advocators of the realm of Iranian Islamic Gnosticism.

Sufis’s view with regard to Eblis is one of most controversial and at the same time the most engaging subjects that is reflected in their most important texts. On one hand, one is faced with radical beliefs speaking of rejection of devil and his condemnation from the God’s providence and on the other hand some of the key figures in the sufi world with their various interpretations in defence of Eblis or at least regarding his refusal to obey Adam, made their best to regard him as manifestation of love and bravery.
This article is concerned with the study of the views of the great sufi figures regarding Eblis with emphasis on the ideological foundations of such renowned characters as Hallaj, Ahmad Ghazali, Ayn al-Qudat Hamedani, Attar Neishabouri, and Moulana Jalal al-Din Mohammad Balkhi.