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

Among the Persian texts, we encounter a few anecdotes that, although in structure, they can be equated with other similar anecdotes, have different themes. The theme of these anecdotes is blaming one of the properties of religion. These anecdotes are related to time periods and different speakers and the sharing of their structure makes the reader's mind aware of the fundamental system that the anecdotes have come up with. In this essay, based on the structuralism school and using the Propp method in the morphology of folk tales, we first have discussed the structural analysis of these anecdotes. Then the relationship between this surface structure and its deep structure (society and religion) is explored and explained. The result is that these anecdotes come from a hierarchical system in which, on the basis of the blaming thought and the principles of magnanimity, the friends are blamed to learn the enemies and to persuade them to turn to the right path.

The school or method of phenomenology, with the fundamental change it created in the interpretation and understanding of philosophy, culture, literature, politics, science and art, caused thinkers to leave the habitual view and repeated analyzes and by suspending the reading of texts through institutionalized traditions. And from the perspective of others, it provided the ground for new perceptions of concepts and intellectual and practical currents. The Qalandariyya school, with its various phenomena and special neomas, has many complexities and ambiguous points. This mystical school is often discussed, interpreted and analyzed through the eyes of others and historical knowledge, and its intuitive and sensory aspects have been ignored. Phenomenology, by suspending previous knowledge and placing the natural view based on historical knowledge in parentheses, provides a kind of sensory and intuition-based view to look at this mystical school and sect, through which we can also understand some of He understood the neglected aspects of this intellectual and practical flow with a sensory and direct view, and he understood the same type of Qalandran's view of existence and mystical issues that provide the reasons for distinguishing this sect from other mystical sects. The current research has explained this cult based on the phenomenological method with the library method and qualitative content analysis and has come to the conclusion that Qalandari's poetry is descriptive in nature. Qalandarsara poets have their own definitions of mysticism. The purpose of this school is to fight against the Riyazdeh society and the false and holy claimants. The Qalandariyya school has a contradiction between claims and actions.

Futuwwa ritual is considered as a powerful, original, ethical, long-lasting and epoch-making sub-culture in the history of Iran. Some believe that the origin of Futuwwa, based on Futuwwa epistles (futuwwat-nāma), historical documents and mystical texts, has its roots in the manifestations, religions and beliefs of ancient Iran, but another group believes in the Islamic origins of this ritual. Although various factors such as Islamic teachings, social developments and political powers have played a role in the formation, development, evolution and expansion of Futuwwa ritual; the existence of some similarities between this ritual and the beliefs, rites, ceremonies and religions of ancient Iran shows that Futuwwa was greatly influenced by ancient Iranian culture. This article is prepared in a descriptive-analytical method and tries to express the origins of Futuwwa in ancient Iran regarding two approaches, form and thought. The results of this research show that some Ayyaran words such as: Aiyar/Ayyar, Shkoh, Mireh, Asbaran, Azadan, indicating the Ayyaran-like life in the old Iranian tradition. Wearing pants and fastening special Ayyaran belt, drinking water and salt, carrying a dagger, lighting a light, ringing a bell and tattooing, which have been customary among Fetians and Ayyaran, have their roots in the ancient rituals of Iran. Referring to chivalry in Avestan sources and epic narratives, as well as the existence of similarities between the intellectual foundations and social thoughts of Mithraism, Zoroastrianism, Ahl-e-Haq, Mani, Mazdak and Futuwwa are other things that this research has achieved.

In the realm of Iranian-Islamic civilization, chivalry (futuwwat) ritual, as a powerful subculture, has been the originator of multiple discourses according to the historical circumstances. This ritual arose out of a social and historical necessity against autocratic and anti-justice systems in different periods of Iran's history; in general, Ayyari system is a utopian thinking system, and the diverse discourses of futuwwat have reflected the various manifestations of this thought and system. This qualitative research was conducted using content analysis method. The results of this research demonstrate that each of the discourses of futuwwat, namely Ayyari, religious, Sufi, guilds, and championship (pahlevani) has pursued their ideals, respectively, in the form of war and rebellion and rejection of society's norms; justice-orientation, support of the oppressed and the manifestation of the perfect human-being in the visage of Imam Ali (A.S.); struggle against self and reaching unworldly and spiritual perfections; linking art and craft with the essence of truth as well as bringing the soul to the perfection of divine knowledge; disgust with oppression and tyrants, and arranging the unfortunate and uneven economic and social conditions of the poor.

Both the principles and the practices of Islamic mysticism were influenced by other religious groups. The practices of Sufism were influenced particularly by Fotowwa (an Iranian association also known as "Ayyaran" or "Jawan-Mardan"). In this article, the authors focus on one of Sufists' traditions based on which it is frowned upon to speak while eating. Some considered it to be based on a Hadith while others believed that it was against Islamic codes. It is attributed to Abu-Saeed Abul-Khair's Khanqah as well. However it seems that the tradition has its roots in an ancient Iranian etiquette which was passed on to Sufism probably through the practices of Fotowwa. Documents on the customs of Sufists and Fotowwa together with Zoroastrian codes and myths help us trace the origin of this tradition and have a better underestanding of the formation of Khanqah's customs and decorums.

Some parts of our written literature comprise: Qalandaran texts and “Fotovvat Name”. These texts have been written since 3rd century solar year until present time. Different components are involved in intellectual levels of the writers of these books like using national, religious and historical characters. It’s obvious that the usages of these characters had happened in different fields and with different intentions. In this article we will study 4 texts named: “Fotovvat Name Soltani”, “Ayiine Qalandary”, “Fotovvat Name ha va Rasayel khaksariye”, “Fotovvat va asnaf” and precise classifications of names used in the mentioned books we try to express how much, how and why we use these names. This classification includes: A. Religious characters like prophets, their followers and Imams. B. Before Islam characters. C. National and Iranian characters like Jamshid and Shapor or historical characters like Alexander

Nasr al-Dorr is an important book written by Abu Sa’d Mansour bin Hussein Abi during the first decade of the 5th century AH. This book is an anthology consisting of seven chapters on various subjects intended for all occupations including teachers, preachers, poets, courtiers, and even kings and peasants. The third chapter includes 12 parts; each part is a brief selection of quotes and rare anecdotes regarding a famous figure or a group from special classes. In the twelfth part of the third chapter, the author deals with the words of Shateran. As this subject has been overlooked to date, it is of importance as one of the significant documents on chivalry prior to the seventh century in which an increase was witnessed in the number of texts on Ayyari and chivalry. Subsequently, its translation is presented in the following. Ultimately, according to the same text, major characteristics of Ayyaran which were essentially different from the Iranian codes of conducted are listed as the conclusion.

Futuwwat or magnanimity is the name of a religious school that has established a close relationship with the Sufism school throughout history. These two schools have reciprocally impacted each other. One of the important principles of these two schools, regarding the guidance of disciples, is the choice of the master and obeying him in the path (Tarighat). The master is a good-natured person who is free from alliances that, through the path to knowledge and salvation, guide the seekers in a difficult path. The master, with his support of disciple, elevates his rank to the Lord. By his own efforts, he discourages the disciple from slowing down in the path of spiritual journey, he also saves him from the sensual wanderings and traps of the devil, and does not stop until the disciple reaches salvation. This article seeks to examine the mutual impact of this issue in the two schools of Sufism and Futuwwat, it will also pave the way for future researchers in this field. This article, in addition to examining the place of the master in Sufism and Futuwwat schools, examines the impact of these two schools on each other in their threefold perspective on the subject. The three aspects are: the role of the masters in the education of disciples, the real age of the masters, and the classification of the masters.

The purpose of this study is to explain the Sa’di’s Malamati ('Reproaching') and Fatayan ('Manly') thoughts and their reflection on his ghazals. On this basis, the paper attempts to answer the question, asking whether Sa’di was basically into Malamati and Fatayan hierarchies or not. Then, by analyzing his ghazals, it is concluded that given the hypothesis in this study, Sa’di was a member of the Saqqayan in his own time. To answer the question above, a brief comparison is made between two hierarchies of Malamati and Fatayan. Then, by relying on the general principles related to these traditions in valid books and with reference to some of Sa’di’s ghazals, his views about the said two customs are explained. Later on, statistics are presented about some of the key words and terms used among the people of reproach and manliness in Sheykh Sadi’s ghazals. This way, the accuracy of the hypothesis in this is approved.

Undoubtedly, the meaning of any word is clarified in the reality and culture of its age and on its dynamism proceeds with the passage of time. This rule also applies to the word 'chivalry', in fact chivalry is a moral characteristic that Arab's hot and dry environment has institutionalized in the Bedouins. The symbolic aspect of this word appears in bravery; Arabs praise and respect brave men. As it was mentioned, this is the necessity of Arab's environment, thus, defining and explaining the concept of 'chivalry' is practicable in regard to their environment. The second aspect appears in generosity. The generous man is highly respected among Arabs, because most of the lives of Bedouins is passed in drought and starvation. In addition to these two, other meanings were added to this word over the time, these characteristics are patience, loyalty to promises and supporting the weak. Since in the age of ignorance some people symbolized a word; for example 'Hatam' for generosity, 'Al Samuel' for loyalty, 'Antarah' for chivalry and bravery and Amr Ibn Kulthum for 'guarding the territory of the race', therefore, the paper tries to define the meaning and concept of the word chivalry and its true examples with an analytical outlook and analyzing the content of Antarah's Divan.

During the history of Islamic mysticism, to have immunity against the threats and oppositions of the man’s of religion and accusation of lack of faith and pagan, Sufism always tried to justify their belief basics and deeds by evidences of Kuran and hadith. Because of the similarity of the Seven Sleepers story and guardianships betweenGnostics, this matter has a special place in the mystical books.Attribution of magnanimous to the Seven Sleepers, their unshakable faith and the divinity guidance, hidden in the cave because of the evil of enemies, sleeping and waking by the will of God and … are some cases we compared with the characteristics of guardianships like “magnanimity”, “protection”, “concealment”, and “submission”.

“Generosity” that has always had a close association with mysticism throughout the history has also influenced the “civil life” in Islamic societies. This is not just intellectual influence but it brought about social and political changes as well. Some try to reduce “generosity” to common mysticism; this, however, seems not to be able to clarify its role in the development of the social life of the ritual completely. Throughout the history, generosity has penetrated into the social life and work of common people, and, therefore, mixed with their thoughts. It has, thus, been so much able to mix mystical concepts with the civil life that it is regarded as a type of civil mysticism. This paper tries to prove this point.

This paper aims at finding the sources of an anecdote of Hadiqa. It recounts the chivalrous conducts of a man from Sufia; while, representing one of the fundamental principles of chivalry. Hilliat al-Olia of Naeim Isfihani has already been identified as one of its sources; however, the results of this inquiry show that this story is found among the sayings of two Shiaat Imams: Imam Sajjad and Imam Mohammad Baghir (peace be upon them). Moreover, in the book of zikr al-Nasva al-Motaabbidat al-Sufiat, Sulami narrates a similar story that may be one of its main sources. It has also been mentioned by Ab al-Hasan Hojviri and Shahab al-Ddin Omar Sohrivardi in their respective books, Kashf al-Mahjoob and Avarif al-Maarif. Observing the female protagonist of this anecdote, a part has been added to this paper under the title of “Women and Chivalry”, in order to introduce the chivalrous women and to represent their position in this doctrine.

Manliness is a social norm in Iran. The present research seeks to explore the Gnostics texts (from the beginning era until the ninth century) in search of manliness in sayings and manifestation in Gnostics’ lives while concluding that manliness is in Koran and Hadith. Gnostics believe that prophet Mohammad, Imam ALi and Imam Sadegh are true manifestation of manliness. In generalGnostics texts define manliness as donating one’s rights to others and practicing freedom. Major moral components of manliness include fight against egotism, forgiveness, kindness, generosity, trustworthiness, modesty, concealing other faults, fidelity, respecting the old and honoring the guests. Manliness is not only a social norms leading to forgiveness, peace constant preference of others to one’s advantage but also has a religious meaning. This latter term is definedas praising God and avoiding satin (deceiving elements). Manliness against one’s soul refers to one’s liberation from both worldly and unworldly wishes, i.e. preserving one’s human identity.

Mysticism has had a great impact on the Iranian art. In order to reach the most paramount stage in suffism, there are several stages to go through. Each of these stages are defined by different mystics differently. Suffism has even penetrated into industries and art, and this way it was manifested in architecture of mosques. The structure of mosques can be taken as one of the manifestations of mysticism.

According to some very short reports on Akhi Faradg Zanjani’s banefactory manners, he was a stingy and prejudiced hermet who favoured people as much as their religious faith. For instance, he once humiliated an univited non-muslim guest so harshly in a charity party. This is semantically in contrast with his adopted title “Akhi” which categorizes him as a generous man who believes hard in hospitality and forgiveness. The paradoxs in his character may be acconted for in two ways. First, the reports about his character might be false. Second, the literature reporting on “Abu- al- Faradg” rather than “Akhi Faradg” might be of truth.

Chivalry (javanmardi) that is rooted in the pure nature of man is associated with such features as honesty, sincerity, justice, braveness, generosity, faithfulness, sacrifice, hospitality, and helping the needy. This favourable ritual has had different manifestations in its historical development.Many groups have made it a goal of their life or profession, so that the most representative form of chivalry can be found in "ayyars" (chivalrous men who helped the poor and the oppressed). At other times, sportsmen and heroes have been called champions (pahlavan) and have found eternal fame thanks to their chivalrous characteristics. Sometimes, the combination of chivalry with piety and sufism is highlighted. At other times, many craftsmen have tried to exceed each other in embracing this favourable ritual. Meanwhile, the joining of this ritual and the principles and rites accepted by sufism is so outstanding that any research into the ritual of chivalry will not be complete without the study of its close and reciprocal relationship with sufism.