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

The topic of God's friendship is one of the most important and beautiful topics of Islamic mysticism. According to the mystics, the basis of mysticism is based on God's friendship, and the book of "Sharh al-Tarif", one of the most important prose texts and Masnavi Manavi, is one of the most important works of mystical poems, full of concepts related to God's friendship. Mostamli Bokhari, the author of the book "Sharah al-Tarif", measures every action based on love and considers knowledge of the essentials of love necessary for the seeker of the way. Rumi also considers God's love to be one of the main foundations of the right path. Therefore, the purpose of this research is to compare the signs of God's friendship in the works of mystical prose and poetry (Mostamli Bokhari and Rumi). The findings of this research using the analytical descriptive method and the use of library sources showed that claiming the friendship and love of God is not so simple from the point of view of Mostamili and Rumi, and reaching this position requires preparations and necessary preparations. Some of these tools and arrangements are self-knowledge and recognition of the high position of man, struggle with ego, purity of heart, shame and modesty. Mostamli and Rumi further believe that with such signs one can get to know God's true friends. Friends who have indicators such as Remembrance, reliance, not getting angry from calamity, fear, hope and encounter are popular.

Vernacular is one of the informal types of language that originates from the realities of people's lives. This type of language has different components and one of its components is slang terms. The purpose of this descriptive-analytical research is to investigate general concepts and detailed concepts in popular terms including the word "God". For this purpose, we extracted slang terms including the word "God" and literary evidence of their use from Najafi's Persian slang dictionary (1387) and classified them conceptually. The findings showed that the mentioned terms, on a general level, refer to the concepts of "emphasis", "hope", "support", "jealousy", "arrogance", "mercy", "probability", "irresponsibility". , "time", "opportunity", "power", "intensity", "awareness" and "oppression" are implied and most terms, according to the context of their use, formulate unique details of a general concept. One of the remarkable findings of the current research is that by using some terms including the word "God", it is possible to conceptualize the general concept of "time" in the form of "infinity" and "unknown". The recent finding adds to the results of previous studies in the Persian language, in which "time" was analyzed in the form of conceptual metaphors of "place", "object", "person", and "container". In general, it can be concluded from the discussed topics that slang terms are not just phrases to express the generality of some abstract concepts, but they express unique details of general concepts according to the context of their use; In such a way that if non-idioms are used to express details that are somehow compressed in terms, we will end up talking long and complicated.

Slang terms are one of the components of the slang language. Idioms, from a linguistic point of view, are unconventional categories, and their unconventionality is due to the fact that unlike conventional language expressions, the concept of an idiom is different from the literal meanings of its components. For example, the term "taking someone's head" means "talking too much and for this reason, hurting someone" and apparently, there is no connection between the words that make up this term and its general meaning.

The current research is based on this general consideration that some concepts are compressed in some way in linguistic terms and the terms, according to the context of their use, express dimensions beyond a general concept in a detailed way. The questions of this research are:1) slang terms including the word "God", in general, which abstract concepts do they imply?
2) What details of a general concept do slang terms including the word "God" express in each context?

In this descriptive-analytical research, folk idioms including the word "God" and the literary evidence of their use were extracted from the Persian folk culture of Najafi (1387) and analyzed at two levels, general and detailed.

In the present study, it was first discussed that linguistic terms are considered non-combinable phenomena from the perspective of formal linguistics, but from the perspective of cognitive linguistics, they are motivated by the mechanisms of metaphor, permission and conventional knowledge. Then, the issue of conventionality of formal and substantive terms and terms were discussed and then, popular terms including the word "God" were analyzed on two general and detailed levels based on the literary evidence of their use.

In response to the first question of the research, the conclusion was reached that in colloquial Persian, terms including the word "God" generally refer to the concepts of "emphasis", "hope", "support", "jealousy", "arrogance", " Mercy, possibility, irresponsibility, time, opportunity, strength, intensity, awareness, and oppression.
In response to the second question of the research, it was concluded that except for the 2 essential terms "(that) God knows" and "(of) God is unaware" and the formal term "God + unpleasant name", the rest of the terms have unique details. They express individual and beyond general concepts according to the context of their use.
From all the topics discussed, it can be concluded that slang terms are not just phrases to express the generality of some abstract concepts, but according to the context of their use, they express details beyond the general concepts and if non-idioms are to be used to express those details that are somehow compressed in terms, then we will end up talking long and complicated.

Love is a generative balance, a balance that needs to be created and nurtured. Love gives both pain and pleasure to the seeker and seeker and is an experience of unity in the midst of contradictions. A contrast that is sometimes sweeter than honey and sometimes bitterer than poison; With all these descriptions, the lover loves it to reach his beloved. He fights and chews, that too with all his heart. Based on this, this research aims to examine and compare the love of the devil and man for the true God with a descriptive-analytical method and a library tool, and among these, considering the two valuable works of Sheikh Attar's Divine Book and Ain al-Qadat's Tahimidat. to show Which one has been the defender of the devil and his love and which one has been on the side of man and his love for his god, creator and lover. The results of the research show that in order to reach the truth, Attar and Ain al-Qadat consider love as a necessity for the seeker; Especially if this seeker is an ignorant man or a jealous devil. Also, both of them have considered love as a means of spiritual perfection and sometimes they have distinguished between the love of man towards God and the devil with strength or weakness and willingly and unwillingly. has warned.

In this research, Mostamili's opinion about the prerequisites, supplies, and signs of God's friendship will be investigated and deduced. The findings of the study using the analytical descriptive method and the use of library sources showed that, in Mostamili's opinion, it is not easy to claim friendship with God and to reach this position requires preparations and necessary preparations. Some of these tools and measures are self-knowledge and knowing the reason for the creation of man, how to be the best of creatures and to bow down to His angels, to try to know God, to remove obstacles, especially opposition to the ego, to find purity of heart and to be free from non-Holy friends, modesty, Being in the right presence and trying to know him. Mostamili further believes that with such signs one can get to know God's true friends. Friends who have indicators such as constant remembrance and obedience and worship of God, reliance and trust in His wisdom, indifference, not getting angry at God's calamities and tests, giving satisfaction to God's decrees, sacrificing life and property, children, and honor in His way, fear of awe, the presence of God, seeking the grace of the Prophet, supplicating and lamenting and expressing helplessness and need at night are in front of him.

Molana is one of the famous Iranian mystics. In his works, he attaches special importance to understanding the nature and essence of man and his destiny. The present study investigates and analyzes the anthropology of Rumi with a descriptive-analytical method. This research shows that Rumi has given a special place to man in the system of existence. He considers man to be the ultimate product of creation who may fall by choosing the path of misguidance and go to the bottom of the earth and throw himself into a well whose bottom is invisible. Reversely, man can also ascend to the supreme realm and surpass all beings. It is at this stage that a person becomes a manifestation of God, the Almighty. In other words, in Moalna's view, there is a truth hidden in this earthen form of human being which is aware of all the truths of forms and spirits, and he considers the causes of this honor and excellence to be the existence of divine inspiration in man.

The power of literature to connect civilized and cultured individuals across different times and places is undeniable. For centuries, mystical literature has served as a bridge for those who believe in transcendence and spirituality, uniting passionate individuals who share common concerns. Nikos Kazantzakis, a writer with a rich body of literary and mystical works, is a prime example of these concerned and rebellious individuals whose mystical literature is the focus of his writing. This article examines Kazantzakis's mystical perspective, exploring his approach to the mystical relationship between man and God through a descriptive-analytical method. The results of this research reveal that, in accordance with Kazantzakis's spiritual worldview, God and man have a significant impact on the creation of divine works. In expressing the relationship between man and God, Kazantzakis emphasizes love, liberation from worldly attachments, the conflict between body and soul, human existential suffering, and inner confrontation with God. He also views death as a transcendental phenomenon that leads to the immortality of the human soul and its connection with God.

Hakim Abu al-Qasim Ferdowsi and Hakim Nizami Ganjavi are two of the most influential Persian poets who, with their deep understanding of Islamic religious and philosophical knowledge, have composed numerous highquality poems in both the fields of thought and action, using a refined and well-crafted language through poetry. These poems contain extreme ambiguity and are often only understood by the most discerning of wisdomseekers. Despite their complexity, they express a worldview of unity and oneness that is at the heart of religious and philosophical traditions such as Islam. Despite neither poet explicitly expressing monotheism or pantheism, their works bring a monist (unity-centric) reading of existence to the forefront by using both rational and intuitive comparisons to explore the nature of being. Since the precedence of Hakim Ferdowsi over Hakim Nizami and Nizami's acquaintance and influence with Ferdowsi is undeniable, it is appropriate to properly analyze and compare the superiority, equality, and concessions of Hakim Ferdowsi's philosophical theories in comparison to those of Hakim Nizami. The expression methods of both poets in the domain of the unity of existence, which has numerous identities, must be critiqued and evaluated in order to identify their strengths and weaknesses. This essay uses a descriptiveanalytical comparative method with the assistance of the Tabaanor library and the concept of the unity of existence to conduct research.

In the literary institution of contemporary poetry, with the break from classical literature and socio-cultural changes after the constitution, the themes of materialism, secularism, and Dahrimaneshi grew up as poets. In this article, with the aim of analyzing DahriManeshi in contemporary poetry, its most prominent components in the poetry of three poets have been studied.

The method of studying and reviewing resources is library. The writing of the article is descriptive-analytical with a selection of poetic examples of poets. The statistical population of the study is the poems of Nader Naderpour, Fereydoon Moshiri and Nosrat Rahmani.

The themes of DahriManeshi in the poems of all three poets, especially in the first period of poetry in the thirties, have a light frequency. Pleasure with carnal and erotic loves, pub and opium, emptiness of life and ending with death, disbelief in the other world, atheism, complaining about the times and death thinking are the most prominent components of DahriManeshi in poetry. They are. In comparison with poets, the components of DahriManeshi in Nosrat Rahmani"s poetry are more than Naderpour and Moshiri.

The thought of DahriManeshi in contemporary Iranian literature, especially in the thirties after the coup d’état of August 28, 1943, is seen in the intellectual style of poets. Poets look at man, God and the world with a materialistic tendency and see the cause of everything from time immemorial.

The land of India has been the cradle of various religions, the most important and most common of which is Hinduism. This religion is composed of different mystical schools and the school of Advaita Vedanta is one of the most important schools in Hinduism. In the school of Advaita Vedanta, Atman means "man" and Brahman means "God", and in this school, there is a kind of identity between Atman and Brahman. Bidel Dehlavi, the great poet of the 11th century, lived in India at the age of the spread of the school of Advaita Vedanta, he knew the Sanskrit language and was aware of the customs, mysticism and religion of the people of his time. In his Masnavi, some concepts and words such as "non-existence", "intellect and consciousness" and "man and God" have a high frequency. In what sense are these terms used in his Masnavi? To answer this question, we have examined these concepts in Bidel's Masnavi by referring to important Indian mystical sources. Considering the adaptation of Bidel's definitions of man and God to the mystical sources of India, the reflection of these concepts can be seen in Bidel's Masnavi. Biddle uses non-existence, intellect and consciousness, and man and God in a sense close to the teachings of the school of Advaita Vedanta

One of the fundamental and abstract concepts in literature is the concept of who and what God is and how it is semantically reflected in the world surrounding it. The poems of poets are the most obvious manifestations of this perception. The four elements are among the objective and natural creatures whose origin of creation goes back to a constructive thought. God, birth and death, resurrection, etc. are manifested in various reflections of natural elements. This article presents a summary of a detailed research on the soil in children’s poetry and its semantic reflection in some poems by Mostafa Rahmandust, as a witness, addressing the age groups of eight to eleven. Such research can be considered in the development of spirituality, art and creativity of children, as well as educating them to form a more accurate view of the concept of God and receive a semantic reflection in nature. Indeed, it is pondered as an indirect way to make the concept of God-seeking more attractive and practical in children.

The mystery and symbol in literature is used as a way for talking indirectly and mysteriously about someone or something. This hidden or occult talk bears an inner meaning the purpose of which is a symbolic expression of a further implied meaning. In this study, we examined the symbolic names used for God in spiritual text of Rumi’s Mathnavi. According to the findings of the research, it is proved that Rumi has referred to the symbolic names of God under three categories: water-based symbols, light-emblems, and emblems derived from human states. Each of the above symbols is also subdivided into subcategories. Among the above mentioned cases, Rumi's most frequent tendency has been toward using water-emblems. The reason for this tendency is among other things, the diversity and purity of this symbol.

Although, like many other human phenomena, a precise and in-depth definition of mysticism and Sufism cannot be provided, in one sense it can be considered an attempt to depict a world free of violence and peace; Creating a world free from drought and bigotry with altruism, all of which are components of world peace in mysticism. Peace, as one of the most fundamental human needs throughout history, has always been the focus of philosophers, mystics and thinkers. One of the Iranian poets and mystics who plays a prominent role in spreading the concept of peace, tolerance, respect and reverence for diversity and differences between cultures and avoiding anxiety and conflict is Maulana Jalaluddin Mohammad Balkhi. Maulana peaceful thoughts and the fresh and pure life of his words can be interpreted in this regard.

The authors of this article, relying on the descriptive-analytical method, intend to extract the peace of this poet and mystic from among the various ideas of Maulana, which is expressed as "Masnavi-Manavi" due to his precious work, and after mentioning the evidence, relying on Masnavi. Rumi corrected Reynold Nicholson to describe and analyze the data and present the results.

A mystic such as Maulana has dealt well with the plagues and crises of the human soul and psyche in the form of universal teachings and has expressed the most important components of this peace with the existence of the universe in the form of his eloquent words. In fact, achieving peace, its obstacles and challenges are among the mental concerns of Maulana"s peace-loving thought.

The ontological manifestations of Maulana peace with the universe begin with the reconciliation, proportion and harmony of the opposites in the universe and end with peace with God, which is the most perfect kind of peace. The results of this research, which has been done in a descriptive-analytical manner based on library data, show that peace with nature, self, others and God are the four basic elements of peace from a universal and general perspective in Maulana style of thought in Masnavi. According to Rumi, peace is love.

Love and affection are among Bahavalad’s doctrinal foundations which are considered in all three fields of theology, cosmology and anthropology of Ma’aref. According to him, knowing God and achieving it depends on love. This article, by explaining the category of love from bahavalad’s mind and language, justifies and interprets his encounter with the Creator, which is the main question of the research. Examining his views on the characteristics of love, lover and beloved, as well as his views on aesthetics and seeing the truth, which has been done by descriptive-analytical method, leads us to the conclusion that this mystic speaks of a different God and the image God evokes in his mind the theme that leads the audience to the idea of embodiment and embodiment. Thus, in bahavalad’s belief, love is inextricably linked with seeing, which gives rise to other ideas such as aesthetics. Love, by his definition, is a triangle that consists of the three sides of God's love for the servant, the servant's love for the truth, and the servant's love for the creatures as the manifestation of the truth.

Spiritual journey can be considered as the most important pillar of Sufism and mysticism and as the feature distinguishing it from other religious systems. So, a great part of Sofieh teachings has been centered on defining and explicating this spiritual journey. Existence of different steps in the evolutional journey not only superficialy indicates the existence of rituals, attitudes and educational systems, but also is in depth an influence of Sufis’ ontological view (as the one who plans the journey for his followers). Therefore, the place of God and Man in the hierarchy of the being and the relationship between these two plays a crucial role in howabouts of the journey.

This research was conducted in a descriptive-analytical manner using library resources.

Shams Tabrizi is one of the influential Sufis of the middle Ages. He is also regarded as an innovative and creative mystic in areas of anthropology, theology and ontology. In many regards, for example in terms of spiritual journey he has new and innovative ideas that deserve more attention. He believes that man has fallen apart from his true place, which is Khaliftulah. Therefore, he can regain his position through doing some actions and avoiding some other actions.

Shams’ teachings regarding spiritual journey can be divided into two categories: 1) What the seeker should pay attention to on the outside and in the material life (human journey in society) & 2) what should happen in the heart and mind of the seeker (inner journey). In the first case, what is most important is the feeling of an inner need and a relationship based on love and knowledge of hijab, and te external requirement which must be observed by the seeker is choosing a guru.

Religious pathology is important because it diagnoses and investigates the factors causing to damage of the most beautiful aspect of the God blessing (religion). The factors cause to damage of religious beliefs, knowledge and awareness and religious epistemology in a religious society. Identification of these damages facilitates religious health. Persian literary texts are full with pessimistic attitudes towards beliefs, moralities and behaviors of the religious people. The poems of Sanaei Ghaznavi, the mystic’s poet of sixth century of hegira are outstanding representatives of ode in Persian language that criticizes the society, piety mysticism and ethics and pathology of religious behavior and unhealthy beliefs. In this article religious beliefs pathology has been studied in Saanei divan and the descriptive and analytical results have been represented in the four categories of verbal, irreligiousness, naturalism, externalization of religion and ignorance. The results of this research showed that Sanaei challenges on the poet’s beliefs in theology, monotheisms, imamates, justice, kindness and observing of God and introduces inefficient the apologetics way to theology. He equals naturalism to irreligion and in contrary belief in supernatural and spiritual world equal to spirituality. According to his poetry, unfaithfulness and lack of religious pain and eagerness move religion out of the religious man mind and prevent it from using in rituals and pretention and misuse. Sanaei believes that ignorance causes to heresy and reluctance towards religious affairs and he counts numerous damages on religiosity.

The main discussion of Islamic mysticism is the discussion of existence and ontology, which has been continued from generation to generation for centuries. Ontology is a modern term and with this title, it has not been mentioned in mystical literature and it has often been combined with the titles of epistemology, anthropology and cognition of the world. Mystics have looked at ontology with a different view from philosophers and have spoken in explaining its issues according to the mystical method and have solved the creation of the world with the theory of manifestation and unity of existence and have looked at man beyond the material body and believe that man can attain the survival of God by death in this world. In this study, the poems of Hossein Ibn Mansour Hallaj and Attar Neyshabouri, two mystical poets in Arabic and Persian literature, have been studied in terms of ontological manifestations of the two poets, with an analytical-comparative approach. Ontology is the main subject of mysticism of two poets, which can be divided in axes of God, the world and man.

In their research, scholars have studied the subject of God in Masnavi Manavi from various theological, mystical and religious perspectives, emphasizing the non-narrative or non-fiction elements; but this subject is still hidden in its stories. By using analytical-descriptive method, the purpose of this research is to classify the actions of God in 57 stories of Masnavi Manavi according to the type of His emergence and influence in each story. In fact, the stories of Masnavi, along with the exact mystical points, have been able to draw the audiences to the spiritual life, and through this, to make them aware of the absolute presence of God in all aspects of life. The results indicate that God appears as a leading character in the narratives of Masnavi. Sometimes, He appears directly as a key figure through Divine providence, Devine destiny, inspiration and revelation, and sometimes He has a significant presence in the position of a Hatef (the owner of mysterious voice) symbolically and allegorically. By showing such actions, Rumi has tried to guide his readers.

Prayers are one of the innate needs of human beings and more visible in the works of mystics and poets. Sheikh Farid al-Din Attar Neyshabouri, one of the leaders of Persian mystical poetry, is trying to quench his thirst for love of God. In his works, he sometimes prays directly to God and Sometimes, in the language of the heroes of stories, he deals with mystery and need for God. Prayers in his poems are sometimes for the pure praise of God, sometimes for the needs of oneself or others, and sometimes for complaint and protest. One of Attar's exclusive characteristics in composing prayers is to bring prayers after narrating the story in such a way that the content of the prayers is similar to the content of the story. Attar is inspired by the content of the story and pretends to be a fictional character, in this way he states the need.Elahiname is the most praiseworthy work of Attar's work, the first of which is the pure praise of God, and from the very beginning, there has been a demand and a wide range of needs, and Attar wants God's mercy and forgiveness. Most of Attar's indirect prayers in this mathnavi are in the form of a debate between the fictional character of the story of God or Gabriel, Hatef, or the unseen voice. This research examines and analyzes the content of Attar's prayers in this mathnavi.

In this descriptive-analytical method, this paper attempts to introduce the methods and functions of expressive emphasis in the discourse of Hafez's Ghazalat. Emphasis is one of the mechanisms of language that is created in different ways and in different ways and has various rhetorical functions. Emphasizing the emphasis on the meaning of the text helps to better translate the thoughts and thoughts of the speaker. Emphasis is considered as one of the language mechanisms in the context of the "contingent role" and "emotional role" of the language. These roles, respectively, are "audience-focused" and "speaker-oriented" roles that seek to convey thoughts in the text to the audience and express the feelings of the speaker. Each language user uses specific methods to sharpen their words based on the idea and purpose of expressing a subject. Semantic spheres emphasized in the textual context of Hafez Ghazalat are limited to the three strands of "God, Man and Love," but unlike the limitations of these spheres, methods and expressions of emphasis in these poems are diverse and varied. Among these methods, types of repetitions, various methods of confinement and palace, the use of emphasis constraints, quandary and question sentences, imperfect verbs, high degree of certainty, pseudo-immemorial, action verbs, facial verbs, calligraphy, displacement Significant syntactic components of sentences, sentences and delayed vocabulary are more frequent than other methods. The findings of the research show that Hafez used the emphasis in two direct ways "addressed to a particular audience" and indirectly "without considering a particular audience"...