جستجوی مقالات مرتبط با کلیدواژه "اعیان ثابته" در نشریات گروه "ادبیات و زبان ها"

Theoretical mysticism is basically based on thinking. In this epistemological approach, seekers of the journey to God emphasize on exploratory thinking and intuitive insight into the manifestations of existence and divine gifts, but it seems that the view of the unity of existence in the manifestation of the nobility precedes the opinions. Theoretical mysticism also existed in Avestan Iran, which indicates the longevity of mystical concepts in ancient Iran. The purpose of this study is to evaluate and analyze the similarities between the concept of manifestation in these two mystical and theological disciplines, which are examined in a descriptive-analytical manner. Accordingly, the main question of the research is that what are the similarities between the interpretation of the manifestation of divine theological forms in the world of existence and the descent of Zoroastrian lands from the Minoan world to the world of creation? The results of the research show that the delay in the manifestation of God's knowledge in the facts of the creatures of the world of possibility is also observed in Avestan Iran. As in Mazdasna, the spiritual forms that reside in human bodies are issued from the center of truth and are known as Amshaspandan Faruhari; In theoretical mysticism, the spiritual form of the determinations of existence are known as the fixed nobles, which are manifested in the manifestations of the world, and the perfect human being is the manifestation of the essence of truth.

The fixed nobles in theoretical mysticism are the forms of divine knowledge that have entered into the body of the world in holy grace, the fixed nobles in divine knowledge are limited only once in eternity and have become the manifestation of the essence of the Almighty in the guise of names and attributes. This research is a theoretical study that examines the descriptive-comparative interpretation of the synonyms of Ayan Thabiteh in the ancient Zoroastrian religion through the method of library research and description and comparison of data. The purpose of this research is to investigate the fundamental similarities between these two religious and mystical attitudes. Referring to the findings of the research, it can be said that the spiritual forms of the universe in Zoroastrianism are called Amshaspandan Farvashi, which, like the nobles, were created before the creation of existence and were placed in the Gita body, they are the manifestation of the names and attributes, the manifestations of Ahura Mazda in They are the Gita world. In both attitudes, the first covenant and acknowledgment of the mission of servanthood are mentioned. Divine knowledge is fixed in them, and in the scientific facts of beings, they have the same definitions.

Ibn Arabi has one of the most complex mystical-philosophical thoughts. He often uses a difficult structure and new terminologies in proposing various mystical issues. One of these issues is the plan of nobles fixed in the absence and consequently the ability. In the thought system of Ibn Arabi and his successors, the fixed principles are the scientific forms of objects in his knowledge that he noticed before the external determination. These scientific forms or the spirit of the phenomena in the divine science, in the form of good and bad, are later realized in external determination. Their realization is based on their abilities. That is, if it has the ability and ability to be bad, that creature will become bad, and if it has the ability and ability to be good, that creature will be good. This research, which is written in a descriptive-analytical way, seeks to investigate the ability from the point of view of Ibn Arabi and Shah Da'i Shirazi. The results indicate that Shah Da'i followed Ibn Arabi and expressed the same point of view in this issue as in many other mystical issues.

 The covenant of Alast or the world of dharr (pre-existence) is a concept with Quranic roots. Verse 172 of Surah A'raf mentions that God made a covenant with the sons of Adam to acknowledge his oneness. Islamic scholars consider the realm of this knowledge to be the world of pre-existence. In the above verse, the word “dhoriyah” is used, but there is disagreement among theologians, commentators, mystics and other Islamic thinkers about its interpretation. Some have presented a metaphorical interpretation of the verse and given it an allegorical aspect. Some others have considered this covenant as a real issue and presented different views on the interpretation of the covenant and its abode. (Javadie Amoli, 1384 and Tabarsi, 1372). Hafez, who is considered a great mystic, has expressed mystical concepts in code language and mentioned them in his lyric poems with words and expressions such as the covenant of Alast, the eternal covenant, the eternal rule, the compass of fate, and so on. Hafez considers the realm of the covenant as the eternal hexeity of human beings in the eternal divine knowledge, but according to Allameh, the realm of the covenant is the celestial existence of human, which is in a higher rank than his material existence. This study investigates Hafez's theory on the origin of the Covenant or Alast and compares it with the theory of Allameh Tabatabai in this regard. The following questions are answered in this research: 1- What is the relationship between Allameh's theory and the mystics’ theory of the covenant of Alast, which is frequently mentioned in Hafiz's sonnets? 2- What are the commonalities and differences between these two theories? 3- What is the role of mystics’ principles in explaining Hafez’s theory of the covenant of Alast?

The present study has been carried out through descriptive-analytical method, and is based on interpretive and mystical texts and the library method. After being extracted from the main sources, comments have been arranged and explained, and the concepts and words that refer to the Covenant of Alast in Hafez's sonnets have been compared to the theories of mystics extracted from mystical books.

There are several meanings for the word “dharr” in dictionaries. According to most of the lexicographers, this word refers to tiny creatures (Farahidi, 1988). Some have refrained from explaining the concept of the world of pre-existence and have asked the scholars of Shari'a to deal with it. But those who have sought to interpret and explain it are divided into two groups.A- one group believe that there has been no covenant, and the Qur'anic verse has an allegorical aspect. Human beings are innately theists and theology is considered a part of human nature . This is an evident issue which is interpreted as the Covenant of Alast (Javadi-Amoli , 2005). According to the second group, the world of pre-existence indicates a real matter. God has not spoken to man in the language of allegory and metaphor, but in the language of creation and existence. However, several ideas have been put forward in the interpretation of this existential issue and its abode1- This covenant has been made in the world of nature. When God created Adam, he produced from his back the specks of all human beings who were to live on the earth from the beginning of creation to the end of the world. God then joined the souls of all human beings to those specks, made the covenant with them and then returned the specks to Adam's back. This is known as the theory of extraction (Majlisi, 1982).2- This covenant is real. God has offered two proofs or reasons to guide man. The outward proofs are the divine prophets and the inward proof is the human intellect. These two proofs are in harmony and are presented by God for making a covenant with human beings about their monotheism and his lordship in the language of creation. In fact, the realm of the covenant is the abode of revelation and human intellect, which is related to the world of nature (Javadi, 2005).3- Based on Allameh's theory, human existence has two aspects and directions: a celestial aspect beyond time and space, and another aspect belonging to the world of nature. These two aspects are not separate from each other, but in terms of rank, the celestial aspect has priority over the worldly aspect. The covenant is related to the celestial aspect of man (Tabatabai, 1999).4- Hafiz has mentioned this covenant using the words “the Covenant of Alast”, “the eternal rule”, etc., and in mystical texts too, this covenant has been mentioned in these terms. According to mystics, the realm of this covenant is related to the world of divinity, the eternal knowledge of the Almighty and the station of eternal hexeity. Hafiz, who belongs to this group, considers the realm of the covenant to be the abode of eternal hexeity in his sonnets) (Ibn Arabi, no date and Ferghani, 2000). The compatibility of these opinions with the narrations of the Infallibles shows that Hafez's view overlaps with the hadiths about the realm of the Covenant of Alast.According to the above evidences, the logical-rational argument for Hafiz Shirazi's theory on the realm of the Covenant of Alast is as follows:1- At the beginning of this section, it became clear that the terms “the Covenant of Alast”, “the Eternal Covenant”, “thecompass of fait”, etc., which are mentioned in Hafiz's sonnets, have one thing in common, and that is the certainty of human destiny in divine knowledge.1-Mystics argue that human destiny in determined by the divine essential knowledge and the station of eternal hexeity, and interpret it in terms “the word of Alast”,” the covenant of Alast”, “the compass of fate”, and so on. Therefore, by the origin of the covenant of Alastand the other terms Hafiz means the world of pre-existence, the rank of the essential knowledge of God and the station of eternal hexeity, whose realm is the world of divinity.

Allameh Tabatabai considers the abode of the covenant to be the celestial aspect of human, which has priority over his material and worldly existence. It is true that this priority has no temporal aspect, but it is related to the world of creation and is outside the Divine Essence. According to Hafiz, the realm of the covenant of Alast is the eternal hexeity and the station of the essential knowledge. Since this abode is neither temporal nor spatial, these two theories interact in two ways.1- Both theories consider the realm of the Covenant to be outside the world of nature and outside the limits of place and time, and deny the existence of a similar world before this world.2- Both believe that the taking of the covenant is not an allegory but an expression of reality, and the testimony and the acceptance of the testimony is a real issue, not a metaphor, but disagree on the abode of the covenant.A- According to Hafiz, the abode of the covenant is the abode of the Essential Divine knowledge and the station of eternal hexeity, which is related to the time before the creation of beings.B- According to Allameh's ideas, human beings have two aspects or two existential abodes. These two abodes are not separate from each other but are united. They are together but are not the same. One is the abode of the visible realm and the other is the abode of celestial world. The celestial world had priority over the visible realm, but this priority is not temporal. In the celestial world, that is beyond time, human has observed God as the lord and himself as the servant, and truth is clear in that abode. This abode is different from the station of eternal hexeity and eternal knowledge, which is related to the essence of the Supreme Being. Therefore, Allameh's theory is different from Hafiz's theory and belongs to the world of creation, while Hafiz's theory belongs to the world of divinity and before the creation of the universe. Hence, Hafiz's view overlaps with the narrations of the Infallibles.

The subject and concept of fixed and unifying entities, The central thoughts of mysticism are Attar and Ibn Arabi. This article is about it To the American Adaptive Literature School Check ou Examine the similarities of the ideas from the perspective of Archetypes. According to the results, Attar and Ibn Arabi have similarities in the concepts of the unity of existence and immutable entities. The root of this similarity can be considered as a collective subconscious and an ancient pattern of self. The simorgh or the fixed prophets are the same example of the divine and the beginning in the creation of beings Which represents the first manifestation of the divine names And so are valuable And reaching it represents the ultimate goal of human growth. But in proportion to the difference in the cultural environment, Each of the characters has the following initiatives: Ibn Arabi’s innovation is the coinage of the term “immutable entities” with the two manifestations of the Most Holy Effusion and the Holy Effusion And it is the initiative of Attar Has invented In the correspondence of man and the world from the partial point of the original analogy "Particle and the Sun" and "Particle and the Universe" versus the repeated phylosophical depiction of the world's Ibn Arabi And from the general point of view, he has created a comprehensive Simorgh and thirty birds, including the mystical thought of the unity of existence with subcategories such as unity, ... Which expresses the unity of human thoughts.

The theory of the Ayan Sabitah (Fixed Entities) is one of the ideas of Ibn Arabi in the field of mystical mysticism, which explains many other teachings, such as God's knowledge of the details, the issue of Predestination, Good and Evil, Unity of The Divine Acts, and the theory of the unity of existence. It is the scientific manifestation of the names and traits of God and the creation of beings along with effective destinies with them. From the point of view of Ibn Arabi, after the state of inherent oneness, in the rank of unity, all divine names and their attributes and forms appear in the knowledge of God. Accordingly, in the rank of unity, due to the plurality of names and the traits of the truth, the plurality of scientific forms of the creatures appear in the Hazrat-e-Elmieh. The external manifestation of the creatures after the foundation of the object occurs through the sacred grace of God, and after that, the existential object of creatures is manifested. In this article, it is determined that God's knowledge of the beings is not restricted to fixed entities towards creation and before it. But, in the fixed (eternal) entities of the beings, there exists the knowledge about their way of life and destinies of their eternal life. The purpose of this research is to reveal the active and continuous connection between External Entities and Fixed (Eternal) Entities. The acts and behaviors and the ethics of the fixed entities of human beings are capable of changing in many of the predictions in them. Consequently, there is a mutually active interaction between external beings and fixed entities. This, while denying absolute determinism of the mysticism, exemplifies the role of man's power in mapping his fate and changing his destiny. The methodology of this research is descriptive-analytical based on the documentary method and based on content analysis. In this study, based on the interpretive language, it becomes clear that a two-way relationship of the language and the concepts of the mind is present about True Lords and Foreign Lords.

Some Islamic mystics have found a close relationship between Verse 172 of Araaf Surrah in Holy Koran and the immutable essences which are among the terms in theoretical system of Ibn Arabi. The present study tries to find answers to the question of the relationship that Molana has found between the two concepts when he gives references to Alast verse in his Mathnavi. The definition of immutable essences and some related concepts are provided here. Moreover, some pieces of poetry of Molana which embody the relationship between the two concepts are analyzed in this study. The results show that Molana has seen a relationship between Alast verse and immutable essences in areas such as Allah’s eternal knowledge, the reflection of essences in prophets and saints, eternal origins and the mystery of destiny.

Figurative literature is an art which is an issue extracted from metaphorical language (i.e., Saying) that is manipulated to train the individual's behaviors. Thus, it is noticed by the artists and literature scholars. In Persian literature, either in prose or verse, there are several significant masterpieces that use sayings as a figurative language to clarify and make stable documents in order to explain the needed concepts. One of these sayings is the story of The Merchant and the Parrot. This story was written in the 6th century after Hijrat and it is a well-known masterpiece which is acknowledged as an ethical and philosophical story among the scholars. Sheik Attar and Molana have proposed the same ideas on this story; however, Khajavi Kermani suggested novel proposals which examined the story internal structures and discovered various viewpoints about The Merchant and the Parrot story.

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.

Discourse or discourse analysis which is sometimes called Elm-Ol-Nas, is a Modern linguistic expression which has entered into the literature domain quickly and has applied extensively. Without any doubt, discourse is the output of transaction and communication between speakers and hearers in social and cultural texture and results from the relations of the individuals with each other in human society. Ebn Arabi and Moulavi are the wonders of mankind race whose opinions and mystical thoughts are like glittering sun shining in the sky of human education for ever. Certainly, these two great poets met each other and thought highly of one another. In the present article, some common mystical thoughts of them such as unity of existence, perfect man, Adam the father of mankind, permanent archetype, nonexistence and accident, manifestation and devil were mentioned. It is certain that till now in this field there hasn’t been any comprehensive and broad research. This article is a little attempt to show the influence these two great poets has had on each other.