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

The theory of intertextuality deals with the presence of one or more texts in other texts. Intertextual reading relies on the texts in front of the readers. One of the mystical topics of interest is the descending and ascending course of the soul from its original home and returning to it. Mystic Najmuddin Razi from the seventh century and Greco-Egyptian philosopher and mystic Plotin mentioned this issue in their works. The main goal of this research is to perform an intertextual reading of their works. The analysis will be descriptive and analytical. Despite Razi's criticism of philosophers and some of their opinions, in intertextual reading about the course of the soul, we see many similarities between his texts and Plotinus on the mentioned subject. They have discussed topics such as the concept of the descent and ascent course of the soul, its descent in joining the body, the effect of divine rapture and love for ascending, the immortality of the soul, and the diversity of souls in this process. They have also mentioned the emergence of hijab and committing sins as obstacles to the ascending of the soul. Additionally, self-awareness and flourishing are important aspects of the soul's ascending journey. Despite Razi's many references to verses and hadiths, his findings about the descending and ascending course of the soul are a blend of philosophical expression and mystical findings.

This research is based on analytical-descriptive methods and has a qualitative approach. Library sources have been used to collect information. First, the topics related to the descending and ascending of the soul in the Enneads or (the scripts of Plotinus) translated by Muhammad Hasan Lotfi and works of Najmodin Razi likeMersadolebad, Manarat al Sairin, resale eshgh o aghl (Love and intellect treatise), Marmuzate (secrets) Asadi, had been gathered and then the common sites between them had been mentioned. Considering that Razi doesn't explicitly refer to Plotinus and his works and thoughts, the presence of Plotinus's text in NajmRazi's works is the perception of the reader, and the intertextual approach to their works is perceivable. Also since the original language of Plotinus'sworks and Najm Razi's are not the same, the reader studied intertextualconnection based on common content.

Intertextuality theory is the idea that all scripts are connected to each other. This theory was first introduced by Kristeva (1941), who was influenced by Bakhtin'stheory of conversationally. Other theorists later developed the concept.According to intertextuality theory, no script is independently written or understood, as every script is created based on previous ones. "( Namvar Motlagh – Kangarani, 2009: 79)  There is a connection between the works of writers who discuss the journey of the soul. In spiritual contexts, existence is believed to have an aim, and that aim is the source. The flow of existence is imagined in a circular turning.Plotinus (204-270 AC) was a Neoplatonic philosopher who was influenced by previous philosophers such as Plato. He was born in Egypt, learned philosophy in Alexandria, and died later. His student Porphyry gathered his notes. Plotinus was familiar with Indian and ancient Iranian mystics. Najmodin Razi (573-654 AH), also known as Dayeh, was a prominent mystic of the late 7th Hijri century. He was born in Rey and was one of Sheikh Najmodin Kabir's students. He left numerous works in Persian and Arabic.Razi criticized philosophers explicitly, but despite their differences, his beliefs were similar to Plotinus. However, these similarities do not necessarily mean that one was influenced by the other. Razi's disagreements with philosophers were based on his knowledge, which adds value to the current text. Philosophers view existence through intellect and reason. One of the reasons Razi conflicts with philosophers is that he does not consider reason as the only tool to comprehend the truth. Instead, he emphasizes sharia (religion), verve, or intuition. Plotinus also regards intuition in addition to reason. Through intertextual reading, the hidden layers of Razi's context with Plotinus are revealed.

According to this, despite the obvious opposition of Najm Razi with philosophers, in intertextual reading some similarities with philosophers' opinions are seen. Although he expressed all his thoughts by referring to Verses, Hadiths, and Islamic narrations; sometimes the content of his words are the philosophers' concepts. The presence of Plotinus's thoughts in Najmodin Razi's books about the descension and ascension of the soul is obvious. Both Plotinus and Najm Razi believe in the descension of the soul from a source and its return to it.They consider the soul joining the body as the descension which causes coverage and forgetting the origin universe. Each one considers factors like divine rapture and love, as important and necessary for the ascension of the soul. They believe that the soul exists before the body and it's immortal. The soul's journey is not voluntary and souls are different in descension and ascension. They both mentioned body and sin as the obstacles in the way of the ascension of the soul. The acquisition of real knowledge and the development of talents are also mentioned by them as the reason for the descending and ascending course of the soul.

Molana is one of the famous Iranian mystics. In his works, he attaches special importance to understanding the nature and essence of man and his destiny. The present study investigates and analyzes the anthropology of Rumi with a descriptive-analytical method. This research shows that Rumi has given a special place to man in the system of existence. He considers man to be the ultimate product of creation who may fall by choosing the path of misguidance and go to the bottom of the earth and throw himself into a well whose bottom is invisible. Reversely, man can also ascend to the supreme realm and surpass all beings. It is at this stage that a person becomes a manifestation of God, the Almighty. In other words, in Moalna's view, there is a truth hidden in this earthen form of human being which is aware of all the truths of forms and spirits, and he considers the causes of this honor and excellence to be the existence of divine inspiration in man.

A significant section of rich Persian literature is devoted to mystical literature. Mystical texts have been studied from different points of view due to their inclusion of various topics. The extensive study and research of literary scholars such as Zarrin Koob in Iranian mystical texts shows the influence of Islamic-Iranian mysticism from previous religions . gnosisem is one of the oldest mystical schools, which, due to its age and the wide range of teachings in the eras after it, undoubtedly played a significant role in the formation of later schools of knowledge. Considering the unique role and place of Rumi in Persian mystical literature and his great use of mystical themes and its application in spiritual Masnavi, we decided to answer the question: Is Rumi, as a Muslim mystic, was influenced by gnosisem teachings in the expression of mystical teachings, or in other words, are similar and common themes with gnosisem elements visible in his thoughts or not? The results of the research indicate that the key and fundamental themes such as descent, the captivity of the soul in the body and the conflict between the soul and the body, the need not to be attached to the world of matter, etc., which are the foundations of gnosisem beliefs, are also very important in Masnavi. And it is emphasis and suspicion makes Rumi's impression of this school stronger and closer to certainty.

Belief in the descent of the soul to the material realm and its return to its higher state and homeland is the core of the teachings of the Gnostic School as well as Islamic mysticism. This belief is manifested in two allegorical stories: “The Hymn of the Pearl” and “Exiled in the West: The Mystical Narration of Shihab Al-Din Suhrawardi's Recital of the Occidental Exile” The former is a reflection of Gnostic epistemological thoughts and the latter being an expression of Suhrawardi's intellectual-philosophical system. By a comparative analytical approach and using library method, the present article tires to decipher these two stories to depict the basic worldviews of Gnosticism and Suhrawardi through these two treatises, to reread the commonalities and differences between them, and in this way, achieve achievements by comparing and intertextually examining the two stories. Despite the great intellectual differences between these two worldviews, the findings of the research show many commonalities. Among the common themes of two stories, we can refer to spiritual nostalgia, East-West worldview, the presence of an old man and a spiritual guide, being informant, as well as the symbolic and mythological structure of both stories. Themes such as the return and the second birth, the Divine intervention in all things, and the non-dualistic worldview, that are referred in Exiled in the West, are the differences between the two stories.

The story of the descent of the soul as a symbolic language has been adopted by philosophers, mystics, and men of letters for years. The systematic investigation of this symbolic language in Suhrawardi’s works, which is often represented in the form of a story, reveals that this image is interwoven with philosophers’ reminiscence theory on the one hand and the myth of awareness and oblivion on the other hand. Suhrawardi’s distinct intellectual and ontological system turns the “image of descent” into a meaningful symbol through which the state of oblivion is depicted as man’s superior gain. The motif of descent, which is symbolized by a bird in most stories, is the tale of a wayfaring soul who has departed from its origin and descended into the corporeal world. The characters of Suhrawardi’s symbolic stories sink into oblivion after their descent, and this stage prepares the wayfaring soul to realize its limitations and abilities while many of its profound beliefs turn into frail notions. Oblivion and descent in those stories provide conditions through which the wayfarer experiences boundary situations that can lead to knowledge, excellence, and elevation. The present study adopted a descriptive-analytical approach to analyze the stories of “The Red Intellect”, “Resalat ol-Tair”, “Language of the Ants”, and “The Nostalgic Story of the West” and concluded that oblivion is some sort of pre-awareness or pre-understanding which plays a fundamental role in experiencing boundary situations.

The present study seeks to analyze the mythological views about the category of the soul and the phenomenon of animism in the novel "Bad e Nuban". This novel contains many popular beliefs in the southern regions of Iran; among them, the “Zar” ceremony, which is performed on the occasion of curbing the destructive influence of spirits in people's lives. In folk beliefs, the spirit as an active entity in human life is able to be beneficial or harmful. For this purpose, tricks have always been considered by people to avoid these possible damages. This novel is written based on these beliefs. In this article, the relationship between spirits and the living in the novel is explained by using the qualitative content analysis method, by examining the mythological insight. One of these beliefs is the belief that the spirit and the wind are the same, which has a very ancient history. This belief is also reflected in the language and popular beliefs. Also, the relationship between the soul and the mirror and the reason for the danger of reflecting a person's image in any object are shown. The spirits of nature, such as the spirit of the sea, play a prominent role in this novel as one of the foundations of animism in folk beliefs; also, the way of communication of elders and qualified persons with spirits, which is rooted in shamanism, is another important element in the narration of this story that has been discussed.

The story of "Parrot and Merchant" is one of the stories that appear in the commentary of Abul Fattuh Razi and Asrar Nameh of Attar and Masnavi of Rumi. This story has been studied from different angles such as social, mystical aspects, moral teachings, etc. In this article, this issue has been analyzed from the perspective of personality psychology. The general atmosphere of the story is in the form of code or metaphor so that in addition to an entertaining story, mystical and moral thoughts can be instilled in the audience in the best way, and in addition to that, the psychology of the characters of this beautiful story can be analyzed. This article tries to answer the question: Does the trapped parrot, which is the searching soul of man, reach perfection from the point of view of psychology? And finally, it can be seen that by overcoming the problems and hardships of life and trust To God and ignoring the appearances of the material world and apparent peace and prosperity, he can overcome many of his problems and reach the stage of self-fulfillment, which is the stage of perfection or the climax.

Archetypes are relics of thousands of years and a common heritage that has been passed down from generation to generation over the centuries. Our Iranian ancestors, like people around the world, were subconsciously in touch with them. One of these collective patterns is the mirror, which was not the only means of seeing the face; it was associated with spirit, life, future, witchcraft and divinity. According to the book The Wonders of Creatures and Garshasb nameh, the mirror is sometimes a mediator between the earth and the sky, and sometimes the truth-tellers are aware of the secrets. Sometimes the mirror is the window of the soul, sometimes the soul is manifested in it. We know that human life and movement depend on the soul. Blood also makes life possible in the human body and, from the point of view of ancient peoples, accommodates the souls of beings. The ancient people understood the importance of this vital substance and tried in every way to prevent its destruction and consequently damage to their souls. And in various forms such as; Shadows, intellect, subconscious, solar force, reflection of the world, spirit of life, connection between earth and sky, etc. appear. A better understanding of the ancient and the subconscious leads to a better understanding of our people and a better connection with the hidden half of our being and a new window into the inside. The world of the past and literary works.

One of the important issues related to man and the dimensions of his existence is the issue of distinction and unity of soul and spirit. In the field of Islamic interpretation and philosophy, the issue of the multiplicity of soul and spirit has often been less raised because they consider these two as a single truth and use the spirit instead of soul and the soul instead of spirit and state that the spirit and the soul has a single meaning and therefore it has been used together in the words of commentators and elders. But philosophically, they are two different concepts in the sense that the spirit is an essence that is inherently abstract but in material action; That is, it performs its actions through material means; Unlike the soul, which is inherently and currently single; That is, just as it is not matter itself, it does not need material tools in its actions and activities. It is worth mentioning that knowing this matter is important because the differences between thinkers in issues such as abstraction, non-abstraction of spirit, occurrence of spirit and movement of spirit have occurred due to the lack of separation of these two truths.

Homesickness and loneliness have been taken into account by many researchers and proponents of mysticism literature from a few past decades. Since the soul -after the fall into the body- has represented as a stranger in the cage of body and due to the fact that Rumi has addressed such issue in details in Mathnawi, the researchers of this study decided to study the same. In the present paper, the soul homesickness has been investigated from Rumi’s perspective. It has been attempted to find out the principles the homesickness is based upon in Rumi’s opinion, how Rumi reacted to such homesickness and what outcomes it would bring about in the end. Rumi’s homesick thinking is based upon 4 primary presuppositions: mankind consists of both soul and body, the basis of mankind is the soul not the body, the mankind soul has the divine origin, and the mankind is constantly astray and restless due to the innate difference he has comparing to other creatures. Considering the mysticism insight, we can divide the Rumi’s homesickness by means of a cycle starting from The Soul Genesis to its Return to the Soul before the World, The Fall (Descending), The Ascending, The Ascension, and The Grief of the Loneliness and Separation. Since the Rumi has shown an eternal enthusiasm to free the soul from the body restriction, searching/finding more about this cycle seems necessary.

"Nesabossebyan" written by Abu Nasr Farahi is an educational poetic collection in lexis and literary science. It has been the focus of attention of the scientists and writers since its writing until the 14th century so that upon which too many commentaries were written. "Riyaz Alftyan" written by Ibne Hossam heravy whose author and the masterpiece itself have not been Introduced yet is one of its best commentaries and versions in the Teimurian period. The main issue in this paper is to introduce"Riyaz Alftyan,its investigation and innovation,stylistic and writing features,and introduction of its author.The findings of the present study obtained through a descriptive analysis procedure and on the basis of documentary method show that Nezamoddin Ibne Kamaloddin Ibne Jamoloddin Khafi Heravi known as Ibne Hesam Heravi is the philologist of the Teimurian age and his "Riyaz Alftyan" as an educational text is the oldest and most comprehensive commentaries of "Nesabossebyan " whose significan characteristics are miscellaneous writing, description,and documentary and testimonial extension of words. Morever,the masterpiece,is of high frequency in allusion, excerption, and reference to Koran verses and Tradition and refrence to the valid books of vocabulary. Ibne Hesam has greatly endeavoured in accurate registration of words inaddition to eloguence, tradition, and his masterpiece is the biggest treasury for introducing and interpreting "Moarrabat"(the Arabicized loaned words)

Reading the works of some Persian poets and writers such as Khaqani, Nezami, Beihaqi, etc. we face a rare usage of the word "sneezing" (عطسه) in a particular sense which is related to the concepts of reproduction and father son ralationship. In the explanatory notes on these works there is no comprehensive explanation elaborating on the reason for the poet or the writer’s usage of the word "sneezing" in this sense. Most of the scholars refered to some Islamic mtyhs but none of the myths make the relationship between sneezing and reproduction clear enough. The fact that the word is used in the same sense in English and French idioms and expressions (both comparing a child who looks exactly like his father to the father’s spit), raises the question as to whether there is any ancient myth which can be considered as the origin of this particuar usage of "sneezing" in different languages? According to the studies of Horn (2004) and Gadalla (2018), who traced respectively the origin of the English and French idioms, the ralationship between Sneezing and reproduction has its roots in an ancient Egyptian myth. The goal of this study is to show how the ancient myth has transformed to appear as a metaphor in Persian literature.

As Horn (2004), Gadalla (2018) and Frayer (2013) showed separatedly in their studies, the relationship between sneezing and fertility can be traced in different languages and cultures. Horn (2004) showed its examples in Italian, German, Portuguese, Greek, etc. He believed that it had originated from an ancient Egyptian myth according to which the God "Shu" begot his heir by sneezing and that is why his son was called "Tefnut" meaning "sneeze". The results of Gadalla's studies on the origin of the French expression corroborates this assumption. Frayer (2013) explained that saliva played a significant role in many ancient myths depicting the scene of the very first creation. As he put it in his article, saliva, just like dust and clay, was an essential component of the creation. In this respect, breath, spit as well as sneeze are three main images of creation and reproduction in myths since all the three contain saliva. In each language and culture, one of these three images dominated the other two. In ancient Greece, sneezing was considered sacred and divine. Aristotle believed that sneezing is related to soul as it comes out from head where soul is located in. Some African, American, Asian, and European superstitions stemmed from the belief that there is a relationship between sneezing and soul too. In Christian culture, the image of spitting was repeated in myths and the stories of the wonderworks of Jesus. In Islamic culture, although breath is the dominant image in creation scenes since according to The Holy Quran, God breathed out his soul to give life to Adam sneezing is considered sacred as well. It is believed that Adam sneezed following God's breath. It is also believed that cat was born when lion sneezed in Noah's ark, so there is a hint of relationship between sneeze, soul and creation/reproduction in Islamic culture, too. This relationship is highlighted particularely in Khagani's odes in 12th century. He repeatedely used "sneeze" as a metaphor for "child", "outcome" or "concequence" in his works.

In this study, it was tried to find what the Persian metaphors using the image of "sneezing" to indicate "reproduction" have in common with the other idioms and expressions using the related images in the same way in other languages. Horn (2004) and Gadalla's (2018) studies had already brought it in light that such images have the same origin. Frayer showed also how the original metaphor showing parent's saliva as the ressource of reproductive power has ramified into three main metaphors (sneeze, breath, spit) in different cultures and literatures. Since the images used in Islamic culture and literature were ignored in the previous studies, examples from both Persian and Arabic texts were analayzed to find out to which branch they belong. They then were compared with those belonging to other branches.

According to an ancient Egyptian myth , saliva is related to fertility. As breath, spit and sneeze, all contain saliva, they were used as the metaphors of "reproduction" in different cultures and some French, English, Italian, German, Portuguese, Greek expressions reflect the relationship between these three images and fertility. Having analyzed the images related to the metaphor cited above in Islamic culrure, we concluded that such relationship between the word "breath"/"sneeze" and reproduction exists in the latter culture, too.

In Islamic culture and Persian literature, the absolute dominant image among "breath", "spit" and "sneeze" (the three images related to fertility in different languages) is "breath". Evidently, the dominance of this image in Islamic literature is the natural corollary of the use of this image in the creation scene described by The Holy Quran, The image of "sneeze" also appears in some Islamic myths and Persian verses, specially in Khaqani's odes, to indicate "reproduction".

The Red Book is an unusual work by Carl Gustav Jung, whose descendants have recently authorized its publication. In this book, he expresses his spiritual developments, pursues his inner images in a symbolic language and tries to find his forgotten soul. Also, Bahā ud-Dīn Walad, the father of Jalal al-Din Muhammad Rumi, in his book, Ma’arif (the Gnosis), expresses his mystical intuitions frankly. The present article attempts to consider the voyage of spirit in these two works by using descriptive – analytical method. Therefore, the themes of "the spirit of the depths" and "the spirit of this time" discussed in The Red Book are compared to concepts of wisdom and soul discussed in Ma’arif; and at the end, the results of this voyage are mentioned. The purpose is to express the similarities and differences between the views of a mystic and a psychologist. The results show that Jung speaks of "the spirit of the depths" that is his guide and saves him from the "the spirit of this time", but Bahā ud-Dīn Walad does not say anything about the types of spirits and his only guide is God. According to Jung, at the end of the voyage, "if the hero in you is slain, then the sun of the depths rises in you". In Ma’arif, Bahā ud-Dīn Walad kills the carnal soul and his soul is enlightened to Divine lights.

The term "spirit" is one of the mysterious and secretive words in religion and psychology fields. Molana knows it something on behalf of God which is unknown to others. If the worldly aspect is left, the remained is the spirit – gift by Allah. The author believes there are various definitions and interpretations of spirit and interpreters have studied its different aspects. Wherever there is existence and its effects, there would be a footprint of spirit definitely. The term spirit has been repeated 37 times in Holy Quran.

Quran, the noblest and most worthwhile source of doctrines, was revealed in the most eloquent and appealing language, accordingly to translate and describe its immortal doctrines for propagation and cultivation of its sublime implications and high educations, seems indispensable. From long ago and since the first decades of Islam, many Quran scholars have discussed the translatability or untranslatability of the Holy Book, the methods and principles of its translation and different styles of translation. Besides they submitted eloquent translation. Punctilious wises have also noticed slips and inadvertencies and have lead the translations towards more stability through wise reviews. In the current study we are about to mention different types of translations briefly by means of descriptive – analytical methods, afterwards give some examples of insufficiencies of versified translations in the area of vocabulary, grammatical, phonetic and semantic levels in Khoda Aminian’s translation. The most prominent achievement of the present study is the fact that poetry despite possessing mostly difficult verbal and moral embellishments, is a function of the poet’s taste and his art, therefore the poet is obliged to follow the necessities of poetry and its bottlenecks of rhythm and rhyme, in sequence selected vocabulary are either more Arabic than the original text or differ from that. The above-mentioned fact about the translation of Quran – either verse or prose – is undeniable and shows there is a long distance to the ideal translation.

A survey of the writings of Sheikh Shihabuddin Yahya Suhrawardi known as "Sheikh al-Ishraq" reveals his comprehensiveness in both "ratiocination" and "discovery and enthusiasm" theosophies (philosophies). It also reveals his writing's diversity and enjoyment of dynamics. Suhrawardi's works are written in different and theosophical styles. His esoteric treatises such as the Red intellect, The Chant of the Wing of Gabriel, alghrbat alghorbiyat, the Lover's friend and the other various treatises like "the Language of Termites" which we are going to explain and expand it in this article are an important and valuable group of his writings specifying the disciple's way, their barriers and goals. He wrote this treatise in very sweet and symbolic language and a combination of metaphors and Zoroastrian, Hermes and Islamic mysteries and states the journey of the spirit to God and uniting with Him and human being's innate enthusiasm for the acquisition of knowledge.

Among religions، there are many similarities in the beliefs with regard to the origin of soul، the fate of soul after death، resurrection، judgment، heaven and hell which indicate the relationship between religions. Despite the fact that such relationship is particularly seen in Abrahamic religions such as Judaism and Islam، it is of great significance to study the similarities between Zoroastrianism and Judaism due to cultural and political links between Zoroastrians and Jews after the fall of Jerusalem، the captivity of the Jews by Nebuchadnezzar، and then the capture of Babel by the Cyrus and the releasing of the Jews which paved the way for the influence of Iranian culture and Zoroastrian beliefs on Jewish beliefs. Studying the beliefs in different religions، in general، and issues related to Eschatology and life of soul after death، in details (as it is the topic of this research)، it will be found out that the God’s inspiration is the source of all of them. Although some of the beliefs of Jews such as transmigration in Cabala do not exist in Islam، there are similarities which cannot be denied.

Discussing about hermeneutic is not just belong to past and also not dedicated to religious books, It is to extensive and widespread. During past two century many paraphrase and hermeneutic topics has been found in human science specially literature. Researcher‘s consideration on hermeneutic was so significant so that it is assumed as a branch for European literary critic and has a particular place on that science. With regard to it ‘s special consideration on Persian literature in this paper we are going to survey paraphrase of spirit in Gnostic text written in prose and holy Quran commentary by investigating in the field of hermeneutic and studding holy Quran. We will emphasis subject such as paraphrase opinion of Gnostic about spirit, their consideration on paraphrase to holy Quran, similarities and differences of paraphrases in Persian Gnostic text written in prose and holy Quran commentaries and so on.

The Story of fly is one of the most important Subject in philosophy &theosophy. This point in Parminidous and Polato's results Shown by parable in ancient Greece &itreflect by the exact ode & Ebne Sina's Resalatottair in ancient literature. The Simile of reality to bird & Convict of it in prison of reality & try to ascension of spirit are common Subject of Resalatottair purporst.Mowlana's Spirit parrot by getting effect from Resalatottair want's to express the common feature's of Spirit from being divine up to allendance of it in height too.This essay consider Common faces of Spirit during parable of Polato's & Mowlana's Masnavi.

Manteq_Al_Tayr is one of the Islamic Persian mystical masterpieces, written by Attar, which expresses the progress of the soul with a narrative structure in a format of an allegory of birds flying to the Qaf Mountain, the place on which Simorq dwells. These birds pass seven valleys to reach mountain Qaf and finally in seventh valley find out they are in unity with Simorq. Christian mysticism, also have been appropriate ground for literary masterpieces to be created. One of these works is Interior Castle written by S.T. Teresa of Avila, the Spanish nun in sixteenth century. In this book the progress of the soul in seven mansions of a castle, which Teresa had seen in one of her revelations, has been imagined. In central mansion, the soul meets Lord and reaches a unity with Him. Because of the similarity between Manteq_Al_Tayr and Interior Castle, and also because of common mental and cultural background of these books, the following question was considered: What are the structural and conceptual similarities and differences between these two works? A comparative analysis would answer this question.