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

There are several descriptions in Persian, Arabic and Turkish on the lyric with the first to attributed is which" دوش وقت صلبحدم در چرخ پایان یافتم/ در میان دانه خشللخاش سلندان یافتم" :verseof Jalaluddin Rumi. The most detailed known description was probably written in Arabic by Yusuf ibn Haj Hamza Malati in the city of Caesarea and presented to the Ottoman Sultan Salim I. There is a few information about this exegete; except that he was a Sufi from the Kobraviyah dynasty who lived in the second half of the ninth century and the first half of the tenth century AH and probably wrote his work between 918-926 AH. His shaikh, Sayyed Obaidullah Shirazi Tostari, is also one of the unknown elders who had a monastery and disciples in Caesarea. The only known manuscript of this exegete, entitled "Sharh Ghazal Mullah Jalaluddin" No. 1859, is preserved in the Hagia Sophia Library in Istanbul. Since it is in Arabic, it has received no attention from Rumi's research and mysticism. In this article, while introducing Yusuf Ibn Hamza Malati, aspects of the importance and content of his description are explained. This description is from various sources due to the symbolic nature of the words and the difference in the words' recordings in the versions. One of the interesting points in this book is the perfect Arabic marking of words. It shows how a person probably of Turkic descent in the Ottoman Empire in the 10th century read these verses. Some of the sources mentioned in this commentary, such as Ishaq Khotlani's treatise, have remained unknown in the history of Persian literature.

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 some ancient resources, the Sharaf al-dn Manyari's attitude (1263-1380 AD) is attributed to the Sohrevardiyeh most of resources contemporary to him, Sharaf al-dîn has been attributed to Kubrawiyyaand Ferdowsiyeh. In this research, using descriptive-analytical methodology or Chastiyah dynasties. While based on the works of Sheykh Manyari as well as, the focal issue, i.e. invalidity of attributing Sheykh Manyari to Sohrevardiyeh and sometimes to Chestiyeh is studied to respond three questions of explaining the necessity of specifying the Sheykh Manyari's attitude, classifying Sharaf al-dn Manyari's attribution to different dynasties in resources, as well as studying the probabilities for the formation and promotion of these attributions in different typologies. Therefore, first referring to the one of the Sharaf al-dîn works called MâdanolMaãni (before 1348 AD, October) and other contemporary and ancient resources, the incorrectness of attributing Sheykh Manyari to Sohrevardiyeh and Chastiyah is mentioned and then three probabilities are provided to prevent this attribution. In addition, in third part of this article, some of most important effects of Najm al-dîn Kubra (1146-1221 AD) and other Kubrawiyya sheikhs and great men who are reflected in Maktubat-e-Sadiwould be provided to make clear the Ferdowsiyeh attribution to the Kubrawiyya dynasty as the main achievement of this article.

Zahabiyah is known to be one of the Shiite orders of mysticism which emerged during the governance of a tyrannical regime in the first half of the 15th century CE. This order became well-established during the Safavid period. The key members of this order believe that in defining and comprehending mystic issues, the order continues to abide by the ideological principles of Kobrawiyah. That is why in mysticism, this order is also called as the order of Zahabiyah Kobrawiyah Razawiyah. The ideological roots of Kobrawiyah and Razawiyah can be traced in the teachings of the Prophet Mohammad, Imam Reza, and Ma’ruf Karkhi (Peace Be Upon Them). The present study believes that considering the historical developments of this order, Mir Seyyed Ali Hamedani nurtures the ideological, political, and social grounds and principles of Zahabiyah as a Shiite order of mysticism. In order to discuss different aspects of this order in Hamedani’s works, and emphasize Hamedani’s role in developing this order, the study analyzes the presence of various theories and ideas of this order in his works.