جستجوی مقالات مرتبط با کلیدواژه « تجلی » 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 most important concept of religions is “creation” which can shows the most important part of their followers' worldview. Gāhān is a part of Avesta which considers creation more than other part, such a way that, it can be said creation is the main contents of Gāhān. As regards that creation has been studied from the perspective of mythology. So it seems important to display Gāhān approach to creation. Expressions such as “generating”, “creating” and “constructing” were used to express the quality of creation and each of them had a special view of the creation in different conditions. In order to clarify creation quality in Gāhān, in this paper the "creation" concept will be studied according to these three words and, by comparing their application it will be deduced that there was a belief in the existence of three different stages of creation that started with “generating” then its requirements were donated and finally its components were constructed and the first generating was called as “primal existence” and it belonged only to Ohrmazd. Such an attitude shows a mystical view of creation.

Nowruz Ali Sorani (1220-1290 AH) is considered one of the prominent figures in the Yarestani tradition. He has a divan of a religious nature, written in Gorani Kurdish, in which he explores various issues such as theology, anthropology, philosophical and religious matters, and more. As no independent research has been conducted on this poet and the subject of ontology in his words, the present study focuses on the Mystic ontology in the writings of Nowruz Ali Sorani. The discussion of being and ontology is one of the important issues in Islamic mysticism, which is reflected as the richest idea in the works of mystical writers and poets. Ontology is a term that is mentioned in recent works with the titles of anthropology, epistemology, cognition of the world, etc. Therefore, one of the main objectives of this research is to introduce the capabilities of this poet to non-Kurdish speakers and to explore his thoughts and ideas. The statistical population includes the book of Nowruz Ali Sorani, which has been analyzed in a library method, using the content analysis technique. The research results indicate that Sorani discusses topics such as theology, human beings, creation, the afterlife, the Day of Judgment, manifestation of the essence and attributes, divine secrets, belief in the Day of Resurrection, and more throughout his writings, indicating the aspects of ontology in his divan.

The idea of the unity of existence in the history of Islamic mysticism is linked to the name of Ibn Arabi, and the influence of this idea is such that it can be claimed that there is no writing or poem about mysticism after Ibn Arabi that has not represented this idea in any way. The discussion of unity and plurality, which is one of the most important issues related to the idea of unity of existence and the concept of manifestation, has been due to its contradictory nature to explain and Enlightenment many allegories in the works of Ibn Arabi and his commentators. In this research, which has been done by descriptive-analytical method, the types of these allegories in the poems of Shams Maghribi, who is one of the most famous poets of existential unity in Persian poetry, have been studied and analyzed. Considering the remarkable influence of Shams al-Maghribi on Ibn Arabi and his works, it became clear that most of the allegories he used about unity and plurality are rooted in Ibn Arabi's own works, and he made the fewest poetic acquisitions in these allegories because of the way he used them. Ibn Arabi has been very careful about these allegories, and any intrusion and occupation by the Maghrebi could have distorted the concepts.

One of the important topics that is visible in the subjects of Islamic mysticism and is worthy of research is the topic of manifestation. The poets of mysticism and Sufism have extensively discussed the topic of beauty and popular beauty in most of their poems. The Works of the mystic poet of Arabic language, Ibn Faraz (576-632 AH) and the Kurdish poet, Mullah Jaziri (975-1050 AH), is full of manifestations of the beloved’s Jamal. Their names in the field of mysticism and mysticism are next to the names of people such as Sheikh Ishraq Suhrawardi, Ibn Arabi, Sadr al-Din Qonavi, Maulvi Balkhi and Maulana Khalid Shahrzuri, and their poems, which were decorated with the theme of beauty, were written in the circles of Sufiya Zikr. In this article, the poems of these two mystical poets, relying on the beauty of Jamal of the Beloved have been analyzed in a descriptive-analytical way based on the American comparative school. The research results show that the poems of both poets have many similarities. These similarities show that the topic of beauty and beauty has flowed from an intellectual and natural source in every time and in every language, in terms of content and expression.

‘Observation and certainty’ is a mystical condition. Mystics observe the intuitions of manifestations and confidently call the proof of the truth of things, without any doubt (certainty). In this comparative study, the authors, while examining the type of Ibn Arabi and Rumi's perception of the mystical state of ‘observation’ and ‘certainty’, have revealed the common and different thoughts, beliefs, and experiences of these two scholars in the field of Sufism and Islamic mysticism. This study is based on the descriptive-analytical method, explaining the commonalities and structural and general differences. The results of the study show that Ibn Arabi and Rumi use observation in relation to manifestation. They believe that observation is about observing the manifestations of God, not God himself. However, Ibn Arabi presents a different discussion of revelation and believes that revelation is higher than observation. In describing the first and second levels of certainty, Rumi presents two aspects of knowledge and insight, and both thinkers believe that it is certain that man has some vision and insight. Moreover, the last point regarding ‘certainty’ is when God puts the mystic in the essence of the work and in the occurrence of a mandatory sentence. Ibn Arabi tries not to step outside the scope of Shari'a in explaining certainty. That is why, in his view, certainty has a religious and mystical value, the condition of which depends on worship.

Mowlānā has likened the body to a stream and the spirit to the flowing water in an allegory in his Masnavi. Although water is constantly running, many believe it to be stagnant and therefore Rumi draws the perforce attention of populace to the movement of brushwood on the water and that, if they do not see the passing of life through their eyes, let them reflect on plant life and river through heart. This allegory contains Rumi’s fundamental mystical thoughts, including the new creation and the fact that the whole universe, despite its stagnant and still picture, is being constantly refreshed and undergoes a transformation, hence there is a “death and recurrence” in every moment. In the perspective of this mystic, this constant creation proves the permanent presence of God, the universe’s constant need of Him and that God’s grace is flowing through the material world each and every moment. But the fast speed of this creation and destruction and the constant connection between the physical and spiritual worlds makes the world look stagnant. The author of this paper has attempted to address the new creation or God’s renewed wills from Rumi’s viewpoint. The author has also sought to connect this fundamental concept to concepts such as substance theory, manifestation, time, the Unseen, and the Mystic’s eagerness for exploring novelty and innovativeness. It concludes that renewal of the present in full flow and the departure of the old removes Mystic’s grief and heartsickness and brings him happiness and a sense of living in the moment.

The God introduced by the Muslim mystics has an individual existence and unity. Kashf al-asrār (The Unveiling of Secrets) by Ruzbehan Baqli is about his mystical experiences of the Truth, the manifestations of God and ways of guiding the holy travelers (sālek) towards Him. The purpose of this study is to answer these questions: To what extent does Ruzbehan follow the Muslim mystics about the individual God? To what extent is his epistemological background and his familiarity with Quranic verses and the Tradition (hadith), effective in shaping his mystical experiences about the individual God? How can the idea of individual God in Kashf al-asrār be analyzed from an epistemological point of view? By using analytical-descriptive method, the present article examines the views of Ruzbehan Baqli about the manifestation of God and how He is present in the world. God appears in the form of an individual One and manifests Himself in the shape of sage, shaykh, shepherd, musician, beautiful Turkish man, dancer, cupbearer, muezzin, butcher, lion, red rose, light, valuable and expensive stones, for directing and attracting Ruzbehan toward Himself. The findings reveal that on the subject of individual God, Ruzbehan follows the tradition of the Muslim mystics; he expresses this individuation in different ways; the Holy Quran, the Tradition (hadith) and the ideas of the mystics of the past have influence in shaping his thoughts; and finally, his ideas are justifiable from an epistemological point of view.

Gulshan-i Raz is one of the most important texts in theoretical mysticism and the influence of Ibn Arabi’s thoughts on Shabestari is evident in Gulshan-i Raz. This study analyzes the content of Gulshan-i Raz to clarify how the verses could be classified thematically and what the pivotal thought dominating the work is. Since theoretical mysticism is based on theism, anthropology and cosmology, verses are categorized under these three poles. In order to analyze the text, 70% of verses were sampled and it was determined how each verse should be categorized under each pole considering the context of each unit of text. Finally, the frequency of each pole was measured. The results show that discussion about human and the relation between God-human is the most frequent issue in Gulshan-i Raz. This issue is rooted in these factors: firstly, the elevated status of human in the Sublime Qur’an and Hadith; secondly, dependence of theism on human recognition according to Prophetic Hadiths; thirdly, belief in comprehensiveness of human being and perfect man’s function as mediator of grace in theoretical mysticism; and fourthly, the importance of conduct (sulook) to the Sufis and their attempt to eventually become united with God in practical mysticism.

The words and meanings of the Holy Quran are rich and have terms and mysteries that often form the basis of Islamic mysticism. Verse 143 of Sura Araf called "sighting verse" or "verse of manifestation" is one of the most widely used verses of the Holy Quran in explaining the mystical foundations that describes the ascension Moses (peace be upon him) and referred to as "Len Trani" and has a wide reflection in Persian scriptural and mystical books. In contrast to the commentators, mystics did not appreciate the slight and simple analysis of the subject matter of this verse, and have always sought to draw new and profound impressions through the story of Moses (peace be upon him) expressing their mystical teachings and mentioning the status of the seeker on the path to the journey. The purpose of this paper is to compare and distinguish between the opinions of commentators and mystics about this verse, and to analyze the utilization of this verse by mystics. This has been done by comparative analysis of texts. What is achieved by studying these works indicates that these two groups repeatedly invoke the verse in five major topics of the demand for sight, the Lord's witness, the Lord's response, the manifestation of the Mount, and the anesthetics of Moses (peace be upon him). Using their codenames and references, mystics have interpreted them as love, enthusiasm, observance, zeal, manifestation, and mortality of the seeker, and have explained and described these topics.

Epiphany is one of important concepts in the Islamic Mystics. One of the grounds of the mystics’ studies on this concept, is the issue of prophets’ epiphany and particularly two Quranic stories of the Miqat (the Stated Place) of Moses (PBUH) and the Ascension of Muhammad (PBUH). Therefore, the aim of the present study is the investigation of mystics’ perspectives about the Epiphany levels and status of Moses and Muhammad in their epiphany exposures. Under this aim, Sufis’ answers about the reasons of Muhammad’s observing God at the Ascension Night and Moses’ not seeing God, in spite of his demand, are analyzed. The researchers, by referring to the most important mystical prose texts (from the beginning to the 8th century AH), explained the issue. By investigating mystical ideas, it was identified that they considered the differences of the two messengers in these issues that Muhammad has the attributes of “Blessings abstractor, desired, master, seeker fascinated, beloved,” and enjoys the statuses such as: docility, fondness, awareness, and peace of mind. In contrast, Moses is “future, seeker, disciple, fascinated seeker, and lover” and enjoys the statuses such as: distress and mental disturbance, awe, ecstasy, confusion of mind, and patio in the Path of God. In general, the factor of Muhammad’s superiority over Moses is in the issue of epiphany, i.e. he has freed from the world veil, while Moses lives in this veil.

The Islamic mysticism expressed, under the protection of the holy Quran and also under the category of the innocent believers, is enriched in the debates of the theology. With close attention in these findings new horizons and broadening situations are explored.
Some of these concepts are the result of heart absorptions and some are considered from the point of reasoning and explaining, which are acquired in the atmosphere of Qurnic instructions.
mysticism through ontological and unity subjects is full of intellectual richness and deep thinking so that new horizons and wider scopes are opened and uncovered in any new consideration and contemplation.
This article is written to accommodate the light (Nour) in Ibne Arabi and Molana approaches.
By scrutinizing the works of these two great mystics in this field, the subject is analyzed and described.

The paper is a comparative study of the concept “Khvarenah” in Avesta and Shahnameh and “Tajalli,” in Islamic mysticism with “Zat,” in Yarsanism. The paper begins with a brief introduction into Yarsanism. Then the paper proceeds to analyze each of the above mentioned concepts and explain their similarities and differences. The results of the study show that these three concepts are closely related and any person who is imbued with any of them can enjoy superiority over others. These three concepts, despite their differences, are shown to be three variations of a single quality in Zoroastrianism, Islamic mysticism and Yarsanism respectively. In the case of “Khvarenah,” similarities to the concept of charisma in sociology and politics are demonstrable.

Tijani yousef Bashir (1912-1937) was a big and modern contemporary poet of sudan. His only poetical works - Ashragheh- receive attention of literati and critics. Tijani poem is a complet mirror of his individual and social life. Because he has sufia tendencies and he belong to Tijanieyeh sect, Tijani’s poems were full of Sufism concepts. He used intuition and detection concepts in his poems repetitively. In his satirical poem, he talked about unity of existence, and related it only to God and knew creatures as God’s attributes manifestation. Sometime Tijani say shatah (A maner in which sufia tell agitated speech and they are wander) as a Sufism style, because of wandering.
He talked about metaphysical concepts such as soul, genii, death and wisdom in his poems. When we looked at his Ashragh poetical works page by page, this is obvious very well that Tijani as a person who knows the Koran by heart, used Koran verses in his poem. Because sudan was colonized by England and Tijani’s neighbors were Christian, so he believed to religion pluralism and he believed that all religions and their followers such as Christianity were pure.

Les mythes sont considérés comme une forme symbolique ou allégorique de la vérité rationnelle. De là vient l’intérêt de leur réutilisation pour exprimer des réalités contemporaines. Beaucoup d’écrivains et de dramaturges français du XXe siècle ont réécrit les mythes antiques entre autres Jean Giono qui a recréé le mythe de Pan dans sa trilogie. Étant curieux de connaître la manière dont ce mythe se manifeste dans la Trilogie de Pan, nous avons étudié ses trois romans recourant à la démarche de Gilbert Durand. Cette étude nous a révélé que le mythe de Pan a une présence latente et symbolique dans cette trilogie, dissimulé soit derrière les éléments naturels, soit derrière les personnages du roman. Au fait, ce mythe pastiché dans les trois romans de Giono, révèle la vision du monde particulière de l’auteur et de certains de ses contemporains.

Ibn Fairz is one of the greatest composers of Sufi poems in Arab literature; on the other hand، Molana is the master of love and mysticism in Persian literature and the most beautiful and important mystical themes are found in their poems. The worldview and attitude of the two great poets have notable similarities and in many mystical issues they are completely similar. The foundation of their view is “the unity of God” and its understanding، and they should be considered as believers in the unity of understanding. Unity of God is one of the most important issues which has been under discussion in mysticism for a long time. This idea has a special manifestation in the poems of Molana and Ibn Fariz. The two great mystics have achieved the unity of God via loving epiphany and have expressed it via symbolic and allegorical language. Though each of them had a different manner of Progression، they have achieved the same result، i. e. reaching the unity through love، epiphany، annihilation etc. Accordingly، the issue of “unity” and the quality of achieving it is explored and compared in the thought and poems of the two mystic-poets.