جستجوی مقالات مرتبط با کلیدواژه « عرفا » در نشریات گروه « ادبیات و زبان ها »

Love and suffering are two precious gems often loomed in the man' unmatched love to his true beloved. These two valuable words with only one point of difference, have very different meanings, and despite the differences, they are so close together that wherever there is a talk of love, the word suffering is immediately brought to the mind.
These two words are synonymous in some Quranic verses, and there are different interpretations of them in the traditions. Traditionally, there is a special attention to these two words and in fact, the theosophy is based on these two words that is the kindness and love of God and the suffering entailed by it.
This study aims to indicate the need for association of love and suffering and their synonym words, based on Quranic verses and traditions as well as enjoying the theosophist's thoughts.

As a whole. Two kinds of death can be found in the mystic' look, compulsory and voluntary. For obtaining the second one, we must understand the death and the cause of the creation. Apure Life leads to drighteous Look to the Life. They all lead to the eternal Life which is the time for meeting the Lod. for obtaining the God one must leave eveything and this is, itself, a second Life. When we came to this world, we Left the vegetable and animality Stages, so for Leaving these attributes. It is only the death which solves this problem. So death itself is just eternal Life.

Symbol is any image or word which has an indirect hidden meaning besides its direct meaning. It is of much use amongst the mystics and Sufis, and it has been used in their works, especially mystical commentaries such as the commentary of the Quran attributed to Ibn Arabi. In this work, many instances of symbolism of Quranic words, symbolic interpretation of Quranic concepts and tales like the story of Mary and Jesus (PBUT) and the adaptation of Quranic verses to his mystical thought are seen. In the commentary attributed to Ibn Arabi, the Quranic words, expressions, suras and verses have been interpreted and symbolized according to the mystical philosophy of the author. One of the symbols in his thoughts relates to the concept of woman. Investigating the symbols related to this conceptual domain, this paper aims to explicate the symbolism of Quranic concepts in Ibn Arabi’s ideas.

Faith is the basic sector of All Religions and the most important term that Theologians have presented their descriptions according to their point of view. Besides faith in Islam has a different meaning From Other Nations, also there are various comments about faith among Islamic Sects. Every especial Islamic Sects has represented comment according to Quran verses and it‟s Commentary that is totally different From  others.  Sufis  have  also  paid  attention  to  faith  that  somehow differs From the other Theologians‟ point of view. That‟s clear that the view to “artistic look to Theology and religion” be deeper, the frame of Theologians‟ issue will be something else. In This Article, the Author has Attempted Not Only to Mention Varios Quran  Verses  and  Theologians‟Ideas But Also to  take  Sufis  and Especially  Mawlānā  Jalāloddin  Mohammad  Balkhi‟s  Views into Consideration.

Ibn Farez is perfectly talented and powerful; furthermore, religious and mystical feeling and understanding is at its highest elevation and excellence in him. The existence of these two prominent privileges has caused him to carry the banner of the poetry of his time in the period of literary regression after the crusades and stand at the peak of Arab mysticism. His two odes -- Taeeyeh Kobra and Khamriyeh -- have caused the rose garden of the Divine Love to blossom. Although his love is an example of mundane affection, it also includes many witty mystical points embellished with the colour of philosophy.Ibn Farez, like Ibn Arabi, Jalal al-Din Rum, Attar and others, is the composer of the unique heavenly music and reveals the divine secrets. He chose Islamic mysticism, having dynamic and positive aspects, to join the origin of Absolute Being and went through different stages of mystical path. He was fascinated to God on account of his public and private prayers and spiritual, physical and heartfelt obedience to God. He reached the Truth through intuition, epiphany, and illumination; therefore, unity and knowledge, principle of creation, substance of religions and sects constitute his religion. This article compares and contrasts his worldview, tradition and treatment of enlightened mystics and Sufis, who have created literary and mystic masterpieces under the influence of Islamic sciences, the Koran and traditions.

In 1997 a collection of articles entitled "The Mawlavi Flute" was published in English in India. The review of one of those articles by an Englishman, Rasih Quven is the subject of the present article. Throughout his article he claims that Shams-e-Tabriz was originally an Indian and he tries to prove it according to some evidences. In this article, while mentioning his reasons, I will present the necessary critique for his opinion and I will try to mention all the pros and cons of the article.