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

There are certain methods, rules, and principles in any education system that teachers and learners should be aware of so that the paths to reaching the goal and/or destination could be paved. Such methods are also significant to which all mystic schools adhere. Likewise, there are specific principles and methods in the Kobraviyedynasty for the spiritual wayfarer to reach the main destination. The present study investigates the characteristics of the spiritual wayfarer and addressee and his education from the instructional perspective of three well-known mystics of this dynasty, including Najmuddin Kobra, Majduddin Baghdadi, and Najmuddin Razi, through a critical description of the existing literature. The results show that the mystics of this dynasty have specific educational suggestions and instructions for the spiritual wayfarer and addressee in various individual, social, spiritual, and unseen dimensions. All three authors have listed features in their intellectual system for better audience education that can be examined in the three ways of individual, social, and spiritual-occult values.

In Persian literature, travel or journey is mentioned in the poetries with two physical and mystical dimensions, the spiritual dimension which is called internal, spiritual and esoteric journey, is the main idea of ​​mystical literature. In the present article studies the ideas of the two great sources of Sufism, Sana’i and Rumi in this regard. They have seen their mystical mission in putting man on the path to knowing their divine identity; therefore, they recommend an inner journey. The obligatory journey of man is his descent from the Alawite world to this world, and man must try to return to that world again with his inner journey; its etiquette is to abandon worldly lusts and mystical behavior by following the old guide; it can be examined with the archetype of the hero's journey from this perspective.

in Persian literature, traveling has been proposed in the poems. The spiritual dimension which is known as the internal, spiritual, and inner traveling desire has been originated from the thoughtfulness principal of mystic literature. This journey’s destination is God which finally ends up with decay in God is known as a type of rebirth of the faithful follower (called survival after death). All efforts of the mystics revolve around the guidance of human being to this route. If we investigate the thoughts of the mystics during the pass of centuries, we can come across a thought bond within this relationship. Each poet has emphasized about inner journey in a different way but referring to the same concept. In the present research the thoughts of two great figures in mysticism, Sanaee and Molavi, about traveling . The results showed that both poets have understood their mystic responsibility in a way that they considered themselves responsible to guide human beings to enter the route to know their divine identities. Therefore, they have stressed on inner journey. The obligatory journey of human being has exiled him/her from the divine world into this world and human beings should try to re-enter that world through inner journey. To do so, human being should abandon worldly pleasures and should enter mystic routes with the help of a leader. Regarding this view, we can refer to the ancient pattern of heroic journey to the mystic world

One of the main differences between the mystics and those following the Sharia (orthodox law) is their interest in the holy path or the spiritual journey toward the truth. The mystics believe that lifting the veils between the servant and the ultimate truth, achieving the intuitive knowledge and the perfection of monotheism, is possible through this mystical journey. There are many books and papers by Sufi saints that have addressed the characteristics and attributes that a disciple needs to have to reach the end goal. Shams Tabrizi, the well-known Sufi saint (1185-1248), has also talked about these concepts. However, there is a huge problem in accessing his views on these issues, as they are not gathered in a specific chapter similar to other concepts in his book, al-Maqalat, and are spread in different parts of the book. In this article, this issue has been addressed and the related concepts have been separated from the al-Maqalat book to have a better access to Shams Tabrizi’s views on characteristics and attributes of the seekers of the ultimate truth

The story of “Oscar and the Lady in Pink” by the famous French novelist and fiction writer “Eric-Emmanuel Schmitt” concerns the spiritual journey of a little boy named “Oscar”, who suffers from leukemia and has been living in a French hospital for a long time. Oscar, being guided by an incredible nurse called “Mamie-Rose”, decides to write letters to God. In this story, Oscar and Mamie-Rose play the role of a naive spiritual traveler and a mentor, respectively. In Persian literature, also, there are some stories on spiritual journeys. The book Mantegh-al-tair (the language of birds), the classic work of the Persian poet Attar, represents a superb example in this case. The seven stages of spiritual journeys, mentioned in the book, include “quest, love, wisdom, independence, monotheism, amazement, indigence and death”. The present article aims at comparing the stages of spiritual journeys in the aforementioned great works. The major reason why the two works share several points of similarity, as far as the stages of spiritual journeys are concerned, is their religious background.

Poets use different artistic forms, such as allegory and symbol to express their thoughts in educational and mystic works. In particular, this paper is to investigate the artistic images and symbols made with the theme of “child” and “childhood” in these works. Not only there are some thoughts about child training in educational and mystic poems, but each of his growth stages, up to his adulthood, can be considered as a symbolic theme. Child and childhood are symbols of foolish and weak people, novice wayfarers, and the ones who are secularist simple-minded self-seeker imitators. However, there is sometimes a positive approach to child and childhood, particularly when they are the symbols of mystics, but they are often attributed as foolish, faulty, ignorant and timid people who live ineffectively.

Drink the wine of divine knowledge is unwieldy and difficult task; but God who is the ultimate of perfection and beauty is not covered from all creatures. He created to be known in the faces of His creatures. In the endless sea of Masnavi, Molana has spoken a lot about God’s knowledge. He believed although God is not knowable and stated reasons for this being away, he didn’t rejected Lord of Conduct and counted the ways of recognizing God. He believed that there is no knowledge when God doesn’t allow to smell our souls scent of garden of knowledge secrects. In view of Molana, cognition and knowledge have some consequences  for  mystic  such  as:  Connecting  God’s  science  to  the mystic’s science, closing tongue, fear and achieving absolute happiness.

Obviously, Gnosticism and Sufism are the most important areas in the field of classic literature of Iran in which there is an inner movement towards its original source that is close to God. In the course of movement, the follower encounters a lot of problems that sometimes take him away from the main goal. Sufism sheikhs recommended steady "remembrance" to their followers so that they could rescue themselves from forgetfulness and ignorance and arrive at the destination being helped by his leader. Remembering has had special ceremonies. Doing them under the supervision of sheikh, the follower has recited remembrance. In this paper, while introducing Gnosticism and Sufism in Islam briefly, we have dealt with the place of remembrance, its ceremonies, its ranks, the most important remembrance etc. in Sufism literature. Moreover, we have analyzed the points of view of some Sufism pioneers and sheikhs concerning remembrance.

From the very beginning of Sufism existence, Mystic's Stations and affections of observance have divisions according to ways of the Sufis conduct orders which at times have differences with regard to number as well as priority and posteriori. Yet all orders have considered Repentance as the first and the base of conduct.Molana's Mathnavi also begins with Nei Name from the beginning and ends with an incomplete story called "Deje Hooshroba" a story of separation and aloofness from Neystan and excitation of man, captured in the evil prompting self and soil prison, in seeking his origin while his perfection is not possible without Repentance in start of the conduct. Therefore, Molana encourages man to repent through pages of Mathnavi. This essay tries to investigate the" repentance" subject from Molana's point of view and after the introduction and the ideas of some Sufi masters, Molana's special belief in this regard is discussed. The references used in this research, in the first place are Molana's works especially, Mathnavi, as well as the most important mystical works related to this issue. The manner of researching in this essay is mainly rational analysis and library method. The conclusion of this research is: because Molana has composed Mathnavi, being full of emotions, mystic singing and dancing, mystical points have been interpreted and scattered among his stories. So to find out Molana's point of view in each of them one cannot help searching all six volumes of Mathnavi in great detail and care. This research is an effort to collect Molana's view points regarding repentance in logical and systematic method to leave no need for researchers of Mathnavi's mystical ideas to go through all six volumes of Mathnavi for this topic.

According to most of mystics, the first stage in the mystical conduct is the man's desire to return to his homeland. This desire and willpower to return to origin (Everything returns to its origin) is flowing, not only in humans, but also in all substances. The faces of particulars are set towards the universals nightingales   Play game of love with the rose. (Mathnavi, 1/767).That which is of the sea is going to the sea: it is going to the place , Whence it came. (Mathnavi, 1/771).From the mountain the swift-rushing torrent, and from our body the soul , Whose motion is inspired by love. (Mathnavi, 1/772). Molavi also from the very beginning of his verses in Mathnavi (Ney Name) starts his speech by inviting people to listening to the sufferings of Ney for being abandoned from Neystan. Since all the researchers believe that all Mathnavi has been summarized in the eighteen verses of Ney Name, Maulana's Mathnavi is the story of this desire and many of the tales interpreted by Maulana, aim to inflame the fire of desire in seeker and mystic traveler's heart. This paper aims at investigating the" Quest" subject from Maulana's point of view. Maulana's special belief in Mathnavi is discussed after some Sufi masters and ideas introduce. The manner of researching in this essay is mainly rational analysis and library method. Since Mathnavi has been composed full of emotions, mystic singing and dancing, mystical points have been interpreted and scattered among his stories. So, to find out Molana's point of view in each of them, one cannot help searching all six volumes of Mathnavi in great detail and care. This research is an effort to collect Molana's view points regarding quest in logical and systematic method to leave no need for researchers of Mathnavi's mystical ideas to go through all six volumes of Mathnavi for this topic.

In this article, we investigate the place of mystical words and empression of mystical and ethnical concepts in ebtehaj’s poetry.In the view of ebtehaj the perfect human is a lover who has a khalil faith. He doesn’t fear death and he is stead fast and patient in disaster of love and that contract which has been done in the day of the worlds creation, the earliest day (Alast).God’s manifestation in all phenomenons and finding the greatest name in every creature are found in ebtehaj words. This statement indicates that universe is the epitome of gods name in the view of sages and philosophers.The considerable point that ebtehaj has concentrated on it is consider to the heart and refine it frome iniquities, leave the worldly and carnal desires and attachment, being separated from people and secluded to receive god on high in his heart. He introduces the heart as the best disciple and guide for way farer in deportment way. He expresses that we can make heart pleasant and visit beloved by communing and weeping.This study has been done to the end of “siyah mashgh 4” as regarded to the collection of ebtehaj works.

Sanai Qaznavi - the sixth Century poet in his work "Seir Al Ibad Ila Al Maad" and Aligheri Dante- the Italian pad ofthe fifteenth century AC in his famous work "Di vine Comedy" emphasize the existence of another world through different allegories. In fact these two works depict the utopia which describes a perfect human being. Since he stories of both works are based on phenomenology oftwo spirits in a long and difficult quest. common themes and objectives could be found. The present article studies the similarities and differences between the two works.

Siyāvash, a character in Ferdowsi's epic, Shāhnāmeh, was the son of Kai Kavoos, king of Iran, Due to the treason of his stepmother, Sudābeh, Siyāvash selfexiled himself to Turan where he was killed innocently by order of the Turanian king, Afrāsiāb and was later on avenged by his son, Kai Khosrow. Siyāvash is one of the beloved characters in Shāhnāmeh who was wronged, and is a symbol of innocence in Persian Literature. In a sense he has a mystic character, a holly traveler (Sālek) who travels from the stage of spiritual quest (talab) to the stage of annihilation (fanā). He passes safely through fire, can prophesy the things to happen fourteen years after his death, and reminds us of the anthropos teleios (Perfect Man).