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

Samaani's Rooh-al-Rawah and Kashf-al-Asrar Meybdi are two works in Persian mystical literature, the first of which deals with the description of Asma-ul-Hosni and the second is the interpretation of the Holy Qur'an. Despite the fact that the basis of the work of the two authors is different from each other and the subject of one of the books, i.e. Rooh-ul-Rawah, is specifically the description of Asma al-Hasani and the other book, i.e. Kashf-ul-Asrar, is the interpretation of the Surahs of the Holy Quran, but It can be said that Meybodi was influenced by Samani's Ruh-al-Rawah in his interpretation, and Meybdi's prose is very similar to Ruh-al-Rawah's prose in terms of stylistic features, especially in the third verse. Samani's melodious and melodious prose in Rooh-al-Rawah has had a surprising effect on Meibdi's prose. In this research, the authors have come to the conclusion that there are similarities between the spirits and the discovery of secrets on three linguistic, literary and intellectual levels. The use of Farsi words and Ijaz in the speech is one of the linguistic similarities of the two books. The use of literary techniques such as simile, allegory, simile, metaphor and the use of debate and poetry in prose is one of the literary commonalities of these two books. Finally, expressing the contents in the manner of preachers and assembly speakers and being influenced by the mystical school of Abu Saeed Abu Al-Khair and avoiding dry and ascetic prejudices are the intellectual commonalities of Samaani and Meybidi.

Genette is one of the theorists in the field of intertextuality and he believes in applied intertextuality. Intertextuality, like other categories of intertextuality, shows how texts are influenced and influential. Since the mystical genre occupies a significant section of Persian literature, the intertextual study of prominent mystical texts reveals the hidden and unopened angles between them. This descriptive-analytical paper is the first step in examining the intertextual relations between the common anecdotes of the Third Generation of the Discovery of Mysteries and Ruh al-Arwah based on Genette's theory, in order to communicate the two works from a structuralism perspective and intertextual systemic elements. It examines creation and processing. The achievements of the present research are generally as follows: Ruh al-Arwah as a subtext has an authorial and historical precedence over the discovery of mysteries as a rough text. There are 46 anecdotes in these two books that are common and they have intertextual relations, of which 10 anecdotes can be divided into explicit intertextuality, 19 anecdotes in terms of non-explicit intertextuality and 17 anecdotes in terms of implicit intertextuality. Of the ten volumes of the book Kashf al-Asrar, the sixth volume contains the most common anecdotes with Ruh al-Arwah, and the fifth volume does not have a common anecdote with Samani effect. Kashf al-Asrar has more literature than the text of Ruh al-Arwah because of the rhythmic and eloquent words and not from the point of view of emotions and feelings. As whole, the results of our research make us believe in the accuracy of the bias adaptation of Samani as much as possible.

It is a symbol of imaginative tools and text beautification. A significant part of mystical literature has a symbolic form. The authors of the two commentaries Ruh al-Arwah and Kashfolasrar va odatolabrar have also used the narrative format to better explain the issues and have a greater impact on the audience. The use of symbols in these texts due to their indirect expression and multi-layered, It is a suitable technique for expressing deep mystical thoughts and objectifying the teachings of mysticism and sufism. In the present study, symbolism in the validity dimension of the above interpretations has been investigatedand to find out what is the purpose of using the symbol in the anecdotes of these texts, what is the origin of the symbols and what is their most important characteristic? Based on the findings of this study, the symbols used in the anecdotes of these two works, thematically, they are divided into two sections: symbols related to the field of mysticism and Sufism and symbols related to Religion and the function of symbols in objectifying mystical concepts and teachings it is more frequent than explaining religious issues. Also, considering the centrality of the message in these anecdotes and the emphasis on conveying the content in a simple and fluent language the symbols used in them are also simple, one-dimensional and often tangible and the main plot of all the narrations revolves around the confrontation between the human symbols of the lover / the beloved and the king / common people

Genette introduced the term transtextuality in order to examine the types of interdisciplinary relationships between texts. Since the mystical genre occupies a significant part of Persian literature, the transliteration of prominent mystical texts reveals the hidden and unopened angles between them. The present paper, which has been conducted by using a descriptive-analytical method, was the first step in examining the transtextual relations of  46 common anecdotes of the Third Revelation of Kashf al-Asrarand Rawh ol-Arwah from the perspective of the theory of Genette’s transtextuality. The research findings, in general, showed that, first, among the 46 anecdotes in these two books, 10 anecdotes can be divided into explicit intertextuality, 19 anecdotes into the form of non-explicit intertextuality, and 17 anecdotes in terms of implicit intertextuality. Second, the result of the quest for paratexts also indicated that there were many similarities in terms of form and meaning in the titles and the beginning and epilogue of these anecdotes. This made the authors of the present study increasingly believe in the correctness of the assumption of the adaptation of the texts from Samanids. Third, from the perspective of the architextuality relationship, the division of these two mystical books under the mystical genre was confirmed. Forth, from the metatextuality point of view, the authors of the present study did not see any direct review and interpretation of the text of the Rawh ol-Arwah in any part of the anecdotes of the Third Revelation of Kashf ol-Asrar.

Ruh al-Arwāh fi Sharh Asmā al-Malik al-Fattāh written by Ahmad Samāni is one the most important works of the sixth century AH, devoted to the description of Divnie names. One of the main themes of the book is the relationship between man and God. Based on a structuralist semiotic approach and by using descriptive-analytical method, the present article deals with the relationship between man and God in Ruh al-Arwāh. In the examination of the text, we look for those deep-structure elements that in the subject of God-man relationship create the semiotic systems. In the structure of the contrasts, some key elements are recognized as the main system-building factors. To this goal, we use Levi-Strauss' method, which examines the relationships of signs based on the analysis of binary oppositions. By considering the relations of signs in the book, we show that within the circle of the signs of God (as a pole) the contrast between "glory and beauty", and "wrath and forgiveness" creates a network of contrasts that are related to contrast of positive/negative dignity of man. The text synthesizes opposite elements and, by its own method of combination, resolves oppositions and contradictions.

In the mystic/gnostic texts and in theosophists’ teachings, the issue of God’s names holds a special status, particularly broader and more important than all other mystic themes. The discussion concerning the majestic attributes of Allah and the beautiful names of Allah, their manifestations, and the characteristic effects of each on the human soul have comprised a large part of mystical written works, in which Sufi-oriented authors have proposed their views on these matters. In this research, applying an analytical and descriptive approach, and after an investigation into the resources related to the history of the holy names of God and the mystics' viewpoints, two prominent books of the fourth and sixth centuries (Kashf al-Mahjub and Rawh al-Arwah) were selected to be examined at two literary and ideational levels. It can be apprehended that the mystical works of the fourth century were written in religious format, deploying formal, didactic and simple prose style of writing. However, parallel to mysticism’s movement from piety towards love, texts appear to enjoy more pictorial and structural abstraction and literariness through deploying metaphor, allegory and rhyme. On the other hand, Sam’ani’s deliberate effort in narrating mystical experiences is evident in Rawh al-Arwah; which makes it different from Kashf al-Mahjub in this regard. This is closely related to particular and coherent status of aesthetics in Rawh al-Arwah which is conveyed to readers through passionate expressions of love and mystical experiences, issue which is absent from Kashf al-Mahjub’s didactic discourse.

The linguistic signs of mystical texts, in terms of historical transformation of their linguistic levels, have created a noticeable variety of motivated and arbitrary implications. This study aims to show, through the examination of linguistic signs in the different areas of Samʼaniʼs Rawh-al-Arvah languages, varieties of linguistic implications of this text in terms of motivatedness and arbitrariness. Different varieties of linguistic implicationsappeared in levels of mythical religious language, the allegorical and virtual language, and in the conceptual and rational language of this text. This has led to the creation of a text with unique thoughts and language. To achieve to variety of linguistic implications of this text, we used the theories and views on historical evolution of linguistic implications and investigated the signification of linguistic signs of this text in the course of its historical evolution. In the end, we classified the different types of implications in text of Rawh-al-Arvah in terms of their motivatedness or arbitrariness, and showed the relationship of each category with the conceptual and logical language along with the visual and virtual language of this text. All of these implications consist four different parts which include both motivatedness and arbitrariness implications.

Simile is as the most widely used means in Ruh-aharvah that the author has used it to explain his ideas and his thoughts. Most similes of Ruh-aharvah are of kind of reasonable to sensible and also of eloquent which is used for additional simile.
Since, vehicle of the elements of simile has most roles in expressing the author's worldview, this paper with an emphasis on this element is paid to analyze the similes in Ruh-alarvah and has determined that Samaani is considered the use of reasonable to sensible simile and using natural elements as vehicle as the best practices in mystical concepts and explaining mystic moods and circumstances and his officials.
Material of vehicle in Ruh-alarvah is diversified. But the nature is the most important subject that the author considered in his illustration. Of total of 2640 review similes, number 636 is related to nature and its elements. Then living devices, clothing and different locations have been used as vehicle.
Martial of art terms, animals, humans, human organs, jewelry and mining, light, businesses and food are placed in the next category.

"Rouh-Al-Arvah Fi Sharhe Asmae-Al-Maleko-Al-Fattah" is the oldest independent Persian oeuvre about describing the names of Allah which is writing by Shahaboddin Abolghasem Ahmadebne Abi Mozaffar Mansour Sam'ani. since Tallying has been one the important methods of authors for writing of theosophy books, Sam'ani also has used this method for interpreting the sacred names in Rouh-Al-Arvah.In this research, tales of mentioned book has been studied and since one practical methods of studding stories is structuring analysis of them, and Vladimir Propp, Russian researcher, is one of the first persons who has considered this kind of folktale analysis; Rouh-Al-Arvah tales have been studied in basis of the Morphology theory of Propp. By studding 100 stories of Russian fairies, he showed that the stories of fairies, unlike the seeming differences, have some kind of similarities in terms of different types of their characters and operations. He also found that the number of these operations are limited and have similar sequence. In this research by studding the ten theosophy tales of Rouh-Al-Arvah in basis of Propp Morphology model, capability of adaptation for this model studied about tales of this book and the result indicates that the structure of theosophy tales do not completely correspond with the Propp model; but by elimination of some functions like absence, pursuit, release, identify, disgrace, wedding And by adding the function of assistance will help and failure of hero to the Propp model, the theosophy tales of this book could be studied in basis of Propp Morphology theory and also extend it to other theosophy tales.