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

Arthur Geffery Believes that the word "Iblis' is a borrowing from of the Greek word "diablos', which was introduced into the Arabic language by Aramaic or Arabic-speaking Christians. The Sufi understanding of the concept of Iblis is not compatible with the mental schemas of the jurists and consequently not with the masses. Iblis is separated from divine time (lahut) and wanders in nasut time (the material world), connecting the eternal time with the material thime, and the story becomes temorally distorted. These stories gragually shed their historical narrative skin and approach fictional narratives. The figure of Iblis in the stories of Tadhkerat al-Awliya, like the events of certian, disrupts the story's equilibrium and leads to a kind of imbalance. Attar employs a mystical and jurisprudential perspective with two different voices and meaning to portary a single character (Iblis), with these two voices having a conversational relationship. These two voces are evident in most of the stories of Tazkirat al-Awliya. The narration in the stories of this work, not only lends an artistic aspect to ordinary speech, but ix also a means of persuading the audience. In these fictional narratives, the person in the act of narration becomes a character. The aim of this study is to explian the characterization of Iblis (in the stories of Tazkerat al-Awliya) in the two opposing aspects of hero and anti-hero in the act of storyelling.

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.

Zahak in the Shahnameh is an evil character who has produced one of the worst historical-mythical periods. In the Shahnameh, with the guidance of Iblis, he kills his father, carnivores, slaughters and destroys the world. The character of Iblis, with an extroverted interpretation of the myth, with the signs that it is, must be the mother of Zahak. In Shahnameh's account of human actions, he reflects a family plot with his son Zahak against his wife Mardas. In the mythical depiction of the mother of Zahak in the religious epistle Oudg, whose actions in Zoroastrian texts correspond to those of Iblis in the Shahnameh narrative. In the depiction of social history, the Zakah government system is a matriarchal system. In the ancient tribal mother-mother (the devil), the cultivation of the land was flourished by killing the old king (Mardas) and spilling his blood on agricultural fields (killing Mardas in the garden) and marrying a young hero (Zahak). On the historical front, Zahak is also reminiscent of the Western invasion of Iran. One example of a widespread Western invasion of Iran in the Western chronicles is the invasion of the kingdom of Nineus and Nineas with the mighty Queen Samiramis. There are many similarities between the actions of Samiramis and Ninias or Ninius with Iblis (Zahak's mother) and Zahak, which indicates the presence of the powerful female element in Zahak's court.

The two concepts satan/Iblis are considered as the most important concepts in the Qur’an, as they have a major role in the system of guidance/misguidnce which is the main purpose of sending prophets and revealing the Qurchr('39')an. Providing an incorrect understanding can lead to a misunderstanding of the function of Satan in this system. This study tries to use the etymology by paying attention to the linguistic context of the Qurchr('39')an, to provide a clearer explanation of these two concepts and to examine the views of the lexicographers. It observed that the word "Sheitan" derived from "ŝtn" that means enemy, competition … coming from magic. However, despite emphasizing "ŝtn" as the source of "Sheitan", the lexicographers have emphasized the meaning of the root "ŝt" - deviate and turn aside- and have placed the focus of meaning on Satanchr('39')s own condition in being misguided. The combination of words in the meanings of enmity, discord, obstruction and magic with this word in the Qurchr('39')an confirms the results of etymological studies and shows that the focus of the meaning is on the effect of Satan on human misguidance and not his own condition. Regarding the word Iblis, the lexicographers have expressed two theories of derivation from the "bls" meaning despair or loanword in the meaning of mixed and inspector. Studies show that "Iblis" does not related to the meanings of mixed and inspector, but is a Greek word in the original sense of a liar and a special name for one of the Satans.

The two concepts of guidance and misguidance in the Qur'an conceptualized based on the mega-metaphor WORSHIP OF THE GOD IS TO BE ON A PATH. These two concepts are completely dependent on the category of movement. This mega-metaphor includes components such as the conceptualization of divine messengers as a guide (cf. A'raf / 158), following the divine commands as moving towards God (cf. Nisa/ 100), reaching high human degrees in the form of Approaching God (cf. Al-Imran/ 45), and not accepting the worship of God in the form of deviating from the path (cf. Baqarah/ 108). Satan also plays a role here as an effective element in misleading.The movement basis of the mega-metaphor predominaates the conceptualization of misguidance and the influence of the Satan in misleading. The important role of motion in shaping human thought as one of the most common experiential cognitive domains in all languages (Azkia et al., 2015, p.32) has led the present study to investigate the conceptualization of Satan and its effect on human misguidance based on the category of motion.In recent years, several studies conducted on Quranic concepts from the perspective of cognitive linguistics. For example, Hooshangi & Saifi (2009) and Gaeminia (2011) have examined examples of conceptual metaphors in the Qur'an. However, the present study is unique in terms of using cognitive linguistics based on the category of movement in the study of how to conceptualize the concept of the devil.

First, all the verses in the Quran were extracted with the keywords of Satan and Iblis, and then, by manual examination, the related verses added to the corpus. Then, by studying the mentioned verses, the verses in which the category of movement played a role in conceptualization became the basis of further studies. In total, in relation to the category of movement in the conceptualization of Satan and Iblis, a corpus with 107 verses consisting of 78 motion events obtained. This corpus became the basis for studying how the Satan/ Iblis conceptualized based on the category of motion.

The corpus can divide into two parts: 1- The condition of the Satan/ Iblis himself and 2- the influence of Satan on the misguidance of humans beingsThe change of the state of the Satan from the creature who was in the position of angels to the current state initially conceptualized as leaving a specific place without referring to the destination of movement and without force.Misleading Adam and Eve by Satan conceptualized as slipping, getting them out of a certain place to an indefinite place, and moving from top to bottom. The first stage of the misguidance of Adam and Eve expressed as the departure from the place under the influence of the power of Satan, which refers to the influence of Satan in the "primary misguidance"; In this way, the misleading which is provoked by God includes only those who have already disobeyed His command voluntarily (secondary misguidance), butSatan misleads people without such grounds. In this way, these two completely abstract concepts (primary and secondary misguidance) conceptualized in a complete sensory way based on the category of motion and force schema.According to the mega-metaphor WORSHIP OF THE GOD IS TO BE ON A PATH, Satan, as the one who obstructs the path of movement and takes man out of his path, throws him from top to bottom, causes him to slip and shake violently, holds him back and dragshim to an unknown place, is conceptualized. Man's daily experience of movement has shown him that the existence of an obstacle in the path of movement and getting out of the path is undesirable. Vibration, slippage, and strong shaking are reminiscent of earthquakes and are very undesirable, and moving from top to bottom is reminiscent of falling, which in addition to being frightening indicates a transition from favorable to unfavorable. In contrast, following the divine messengers conceptualized as moving in an unobstructed, fearless, and upward direction, all of which is desirable in human sensory-motor experience.In the conceptualization of man who has accepted the temptations of Satan, the knowledge-based metaphor SATAN IS THE PROPHET has the greatest role; in such a way that Satan is conceptualized as a prophet and his false words are conceptualized as the holy book. The concept of following the Satan as an abstract concept placed in the sensory circle of human perception in such a way that the path of worship, if followed by the messenger of God, is a path without obstacles, clear and without fear to the top and destination of God. On the contrary, deviating from this path and placing the Satan in the place of God's messenger and his word instead of the holy book is deviation and movement in pursuit of a moving and unstable destination in a slippery path to an indefinite goal.In all cases related to the conceptualization of Satan as an effective factor in the misguidance of humans, the destination of the movement is unknown or Satan introduced as a moving and unstable destination.

The results of this study provide a comprehensible sensory picture of the situation and position of the devil in the guidance-misguidance system and the consequences of following the Satan. The formation of this undesirable image in the human mind based on human experience of movement creates an unfavorable sense of accepting the temptation of the Satan and leads the audience to reject the words of the Satan.

Iblis in Masnavi Mauwlana has two distinct faces. On one hand, its character is recognized as being vicious, and ominious, determined to destroy the God's purpose. At times, it is regarded as being equivalent to Nafs Amareh, leading man to temptation, and only through the directions of a spiritual guide one can be saved from such temptations. However, in Masnavi the other face of Iblis is rather peculiar, and there are similarities of vision with the works of great mystics such as Ain al Ghozat, and Hallaj. This image of Iblis is revealed in the story of' Muaweyah,and Iblis" where one comes to realize the broadmindedness, and profound vision of a man who implicitly makes invaluable, scholarly points. This story has been revised in this article and Mawlana's viewpoints, and also similar inferences in the history of mystical thought were investigated.