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

Death is one of the concepts that has different meanings in human culture. Its common meaning is loss of life, and in addition to that, it also has other implicit meanings; including ignorance, sadness, bad temper, etc., and finally, from the mystical point of view, death, that is voluntary or optional death, is to die from the world's whims and desires and reprehensible carnal traits and to be revived to the divine life. Based on the words of Revelation, traditions and hadiths, a deeper understanding of the various concepts of death can be obtained. Ghazali and Attar are among those who have addressed this subject under the influence of anthropological discussions in the Quran and Hadith, as well as their mystical perspective. Although Ghazali has a mystical spirit, but when we compare his words with Attar's words, the difference becomes apparent. Ghazali is an ascetic and thoughtful theologian who has the color of Sharia and the element of logic in his words, and Attar is a mystic with a tasteful and artistic view of theology, and his imagination and mystery give an artistic color to his words.

Resurrection is the belief in the last day and the afterlife of human beings after death and punishment and the reward of their deeds and is one of the principles of the divine worldview and the most important principle after monotheism that the divine prophets have invited people to and almost one The third is the verses of the Qur'an related to it. The resurrection has originated for the first time in the human mind from intra-religious sources. Al-Ghazali's works are discussed. Then, the theological and mystical view and approach to the truth of the resurrection and various related interpretations, the most important of which are resurrection, death, return, etc., are examined. The bodily resurrection of the intellect is incapable of proving and understanding it, and merely acknowledges its possibility. The science of man's attainment to the hereafter is through divine knowledge; these two mystics, influenced by their mystical inclinations, consider only the mystical view as the discoverer of the true meanings of the words of revelation and resurrection.

A legend is a story that narrates the life and culture of people and its origin is usually unknown. Myths denote the unconscious needs of human beings’ mind and speak to man and the world around him. Man is indebted to his past and his ancestors in all periods. That is why myths have been a source of inspiration for poets and writers and are frequently repeated in contemporary literature of various peoples because of the strength of their influence on souls. Contemporary Arab poetry is intertwined with myth in a way that can be considered employing the myth as one of its artistic phenomena. Contemporary Arab poets not only use myths and the quotation of the mythical times, but also they make changes in narrations and transform them into various forms to adapt them to the current conditions of their time. Teleological thinking has been employed in Fayez Khaddour's poems differently. The motivation behind doing this research is the invocation of the legendary pair Baal and Anat - Inanna and Dumuzid- Shamash and Jadela in his poems. At first, the mythological narratives and the elements associated with them were studied and then the mythical elements were explored in Fayez Khaddour's poems. Since Fayez is a painful poet and a scholar of the tragedy of Arabs, presenting himself as the poet of death and exerting his utmost intellectual efforts in reviving the eastern civilization, he tries to recreate his poetic experience using symbols associated with death and life. The results indicate a deep connection between the poet’s thought and the mythical elements of death and resurrection, but he uses them differently. He changes its narrative to show us the darkness in its effects on the social conditions in the Arab countries, including destruction and darkness. One of the poet’s most important goals for this mythological use can be referred to the transformation of semantic myths and their more application with the prevailing situation of Syrian society and other Arab countries.

valuation of the translation of Qur'anic metaphors on the subject of resurrection based on Newmark theory (first half of the Qur'an)Ali Zeighami, Hosain Bayat, SayedReza MirAhmadi, Ebrahim RezaPourAbstractOne of the challenges of translation, especially about Qur'an, is to translate metaphorical phrases. This matter requires special precision and delicacy and is one of the topics that has attracted the attention of theorists such as Peter Newmark. Newmark introduces seven strategies for translating metaphors that can be used to translate metaphorical images into the target language. In the light of Newmark's theory and with a critical analytical method, the present study critiques the methods of translating metaphorical images of doomsday scenes in the Qur'an and while explaining the methods of trans-mitting metaphorical interpretations, has evaluated the performance of four Persian translations "Makarem Shirazi", "Fooladvand", "Ansarian" and "Gar-maroodi" in the first fifteen parts of the Qur'an. this study reviewed the trans-lation of 14 samples out of 21 metaphors related to the Day of Judgment, which was the point of disagreement between the mentioned translators. The results show that all four translators have used the methods proposed in Newmark theory to different proportions. The translation of Makarem Shirazi and Fooladvand is based more on the semantic and literal method and the translation of Ansarian and Garmaroodi is more on the equivalent method and interpretive additions. Although these translators have used less equivalent metaphorical interpretations, Ansarians have used metaphorical equivalents more than others.

This study was conducted to comparatively study what, causes and treatment of anxiety from the perspective of the Qur'an and Testament and with a historical approach and descriptive-analytical method and achieved the following results.

The Qur'an and Testament were similar in expressing what and the treatment of anxiety but in terms of causes, they are slightly different. Both have identified two types of anxiety in human life: praised and condemned anxiety. The Qur'an and the New Testament agree on the causes of anxiety about resurrection, storms and natural disasters, polytheism and sin, troubles and problems of daily life, and the Qur'an and the Old Testament agree on war, resurrection, polytheism and sin, and the Old and New Testaments agree on background of causes of anxiety about resurrection, polytheism and sin, death, natural disasters, loss of position and status.

The dialectical process of the Hegel's philosophical system, with the ontological development of the finite, is the idea of moving from the finite to the supreme infinite. This process reveals the living presence of the particular in the universal and non-particular. The given element is transmitted to the instant of the universal. The self- knowledge of Aisha, in Abd al-Wahhab Al-Bayati 's poetry, is turned back on itself as a finite and alien self; that is to say, the universal, in his particular transcendence, becomes an object, and in the end refers to the infinite totality, and ,becoming the infinite self-conscious spirit, make this isolation and alienation dissolved. In this paper, we tried to investigate and explain the efficacy of Hegel's dialectics in the process of movingand development of Aisha's spirit from herself to the total selfhood, based on the analytic-comparative method and relying on the Hegelian “triad” (Being, nothing, becoming). Thus, by matching Aisha's resurrection with the foundations of Hegel's philosophical system, we showed that the Aisha's resurrection, in the Hegelian dialectic's terms, arrives at self-consciousness in which the freedom of the spirit reaches its supreme expression, and the awareness of the freedom of the spirit arose only in consciousness of identity of the finite and the infinite. So, Aisha, that is a symbolic figure in the poetry of Abd al-Wahhab Al-Bayati becomes a symbol that represents neither the universal as such nor the particular as such, but both in unity.

Nezami’s belief in the Day of Resurrection forms the basis for his thoughts. His attitude towards the existing world and the afterworld as well as the cohesion between the two makes him different from his predecessor poets. With reference to Quranic verses and Islamic traditions and texts the present paper is to study and review the aspects of “death” in Eskandarnameh in order to find the relationship between the “death” and the religion, the present world and the afterworld. Having a taste and discernment of his predecessors’ philosophy and ideas, Nezami has tried on interpretation and explanation of those very ideas that are in deep relation with Islamic thoughts. This research has been mainly concerned with such notions as the being of the afterworld as a sine qua non, tendency to survival and eternity, immortality of spirit , insubstantiality of life, returning to the genesis, bodily Ascension, etc. After embarking on a library-based research, the article seeks, in due course, to study and analyze the subject matter.