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

The duality of life and death is considered one of the most important dualities that poets have paid special attention to. It is one of the dualities that attracts the recipient to arouse in him an optimistic feeling towards the expected birth. This duality was the focus of two poems by two poets, the first "Autumn Song" by the French poet Paul Verlaine and the second "Life in the Form of a Dead Leaf" by the Syrian poet Wafiq Sulaytin. The aim of the research is evident in its attempt to search for this duality in the two poems, through an inductive analytical comparative approach. The most important thing that the research addressed is summarized in analyzing the components of the poetic paintings; the auditory image and the visual image in the two poems, then the dialogue between the two texts on more than one level: the level of pronouns, the level of verbs, words and phrases, and reaching the dialogue of ideas. The most important results that the research reached are summarized in that man is a paper with two faces; If the Western poet chose his life to be on the first side; the world of material reality, then the Eastern poet had chosen to be on the other side of the paper based on his appreciation, appreciation and belief in this side. Hence, the point of difference between the two poets in their vision of the concepts of death and life; the first sees death as the end of life and the second sees it as its beginning in a Sufi view based on revelation. However, they agree on transcending the limits of closure and restriction in the poetic experience towards launching and liberating meaning from restrictions so that poetry becomes a new creative force capable of continuously revealing the depths, opening up to the horizon of meaning and the spaciousness of transcendence; transcending phenomena towards the hidden and transcending the body towards the soul.

Entering the field of religious studies, hermeneutic phenomenology encloses the authority of the sacred texts as a normative guide with specific and defined patterns in brackets. This suspension opens up the field of non-descriptive poetic reference to the world. The events recounted in the Holy Book, regarded as historical events, now enjoy a textual existence which has distanced itself from its previous origins. Their current meanings are the product of their registration within a network of texts that consecutively support and displace each other in an intertextual whole. Accordingly, the Holy Book is above all a discourse that the general theory of the text recognizes as a link in a chain of communication. Paul Ricoeur, in compiling her hermeneutic arc, by emphasizing the stage of critical explanation (literary criticism), enables the transition from the initial superficial and biased interpretation to a deep reading that stands against the confrontation with objectivity. In this article, taking into account Ricoeur's views, we examine the concepts of “revelation and testimony” in Goran's holy texts; then by analyzing the poetry and discourse of “Nowruz Sorani” in this context, we try to demonstrate the objective pattern of these concepts in the sacred texts of Goran (Yarsan/Ahl-e-Haq). This suspension causes the revelation to be comprehended according to the unique features of discourses and, at the same time, through their mutual relationships. Paul Ricoeur's hermeneutic phenomenology, emphasizing the stage of critical explanation, enables the Holy Book to move away from the culturally dependent mental interpretations as well as fundamentalist interpretations and continues to be a point of reference and utilization in today's modern world.

The Issue of this article is to examine the relationship between reason and revelation from the perspective of Twelver Shi’a and Isma’ili Shi’a schools of thought. Dealing with the relationship between reason and revelation and the realm of all of them can be investigated in different ways. Sometimes philosophy and science are considered two products of human wisdom and their relationship with religion or divine revelation is examined. Occasionally, the tendency to reason in proving religious beliefs is opposed to the textual trend. This is true for both self-founded and holy reasons. In addition to the aforementioned points, the relationship between reason and faith is intermittently discussed. Examining each of the above topics requires measuring the ratio between reason and revelation. Indeed, the relationship between reason and religion can be examined in the form of four perspectives: conflict, differentiation, integration, and intersection. In regard to the conflict, the relationship between the two domains of reason and religion is divergent and opposition, and thus reason and religion are irreconcilable. The result of this confrontation is emphasizing the role of reason in guiding and managing human life and leaving aside the role of religion in this field.From the perspective of differentiation, the relationship between the two domains of reason and religion is different and it is believed that there is no real conflict between reason and religion; each of them answers completely different questions. Religion and reason are each valid in their own defined area, and we should not measure religion by the standard of reason and vice versa. Religion and reason have no right to interfere in each other's affairs, they must be completely distinguished from each other. Reason and religion are completely independent ways to know reality, so it makes no sense to be in conflict with each other. This approach considers the achievements of reason as completely human knowledge and unrelated to religion, draws a clear line between "religious knowledge" and "human knowledge", and places reason outside the boundaries of religion.  The view of integration believes in the integration of reason and religion and tries to combine reason and faith to avoid conflict.Without respecting the differences between reason and religion, this view weaves them into a single fabric, so that they disappear into each other so much that it becomes impossible to distinguish them from each other. Believers in this approach, contemplate that all the natural, mathematical, and human sciences can be extracted by thinking in the verses of the Quran. The intersectional perspective believes in the mutual influence and harmony between religion and reason. This perspective accepts that reason and religion are logically and linguistically distinct, but in the real world, they cannot be easily distinguished from each other.This above-mentioned approach follows a free discussion between scientists and theologians. The word "confluence" requires that reason and religion come together, without necessarily merging. This viewpoint prohibits integration and separation, insists on maintaining differences, and honors connection.The main question of this research is whether the relationship between reason and revelation in Twelver Shi’a and Isma’ili Shi’a Islamic schools of thought is based on which one of the views of conflict, differentiation, integration, and intersection. Is this ratio a type of integration, and reason and revelation are two sources of religious knowledge? Or is the understanding of reason beyond the scope of religious knowledge and in conflict with it? Have Twelver and Isma’ili Shiites tried to harmonize and reconcile reason and revelation, or have they emphasized one of them as a source of knowledge?The hypothesis of the research is based on the fact that based on the Twelver Shi’a and Isma’ili Shi’a schools of thought, reason, and revelation have a mutual relationship.Twelver Shi’a jurisprudence and theology have undergone many changes in their historical course, and have presented different views. In the era of legislation and the presence of Imams, all the rules and orders of Islam were compiled and developed with the revelation of divine verses and the Sunnah of the Prophet (PBUH), and the traditions of the infallible Imams (PBUH). In the present age, two different viewpoints, Rationalist and Textualist have gradually been created in the way and extent of applying reason in religious education The relationship between reason and religion among rationalists and most theologians and some Shi’a jurists, from the fourth century to today, is based on the integration of reason and revelation, and their efforts have been to harmonize reason and revelation. However, the Textualists believe in the distinction between reason and revelation and choose revealed knowledge from the two domains of reason and revelation (religion). According to Isma’ili theologians, reason alone is not enough to bring a person to truth and salvation, and without relying on the teachings of the prophets and revelation, religious knowledge is not acquired and completed. They further believe that even the Prophet was not satisfied with reasoning alone in deriving the rules and regulations of religion. Therefore, according to Isma’ili scholars, the relationship between reason and revelation is based on the view of integration.

Apocalyptic literature is a kind of literature based on apocalyptic prophecies. This type of literature expresses what will happen in the end of the world and studies issues such as the apocalypse, resurrection, catastrophe, savior, and so on. Existing examples of this type of literature can be seen in Persian poetry today. The present article examines the themes of apocalypse in contemporary Iranian poetry. In this apocalyptic study, the emergence of a savior, death, resurrection and eternity have been studied as components of the apocalypse. Examining the poems of Ahmad Shamloo, Forough Farrokhzad, Mehdi Akhavan Sales and Sohrab Sepehri, it became clear that in most cases there is a pessimistic and despairing view among these poets about the fate of the world and the future of history. In the poetry of these poets, the tools of sleep, dream and poetic inspiration have been used for revelation. At the same time, these space discoveries are mysterious, ambiguous and mixed with fantasy.

Discovery and intuition is one of the principles of the school of Romanticism, according to which the romantic artist travels in his inner worlds, recounting what he sees. The inner course of mysticism is also found in discovery and intuition and is one of the mystical components that can be compared to the school of Romanticism. In this article, the poetry of Sohrab Sepehri  in connection with the romantic characteristic of his discovery and mystical intuition has been studied.This study shows that Sepehri has used the principles of Romanticism in his descriptions and his mystical thought has been mixed with his romantic thoughts. With a romantic fantasy, he seeks mystical discovery and intuition by emphasizing (poetically me) relying on individual romanticism. In this revelation, with a different view from other poets, he has a positive and romantic view of the whole world and tries to take the person caught in the material world from the material world and the problems of life to the mystical utopia. In his resemblance to the school of Romanticism, attention to naturalism, love, loneliness, the negation of reason, travel, and the utopia are the hallmarks of the most romantic components in his intuitive descriptions. But compared to this school, he does not have a negative attitude towards romance. There are no negative features of romance in his poetry, such as the expression of pain and sorrow, the description of sad scenes, the pessimistic view of the world.

Hafiz’s poems are replete with predictive interpretations, revelations and announcement of unseen secrets. Revelation and prediction of the immortality in the poems are the clear examples of those aforementioned assertions. Actually, Hafiz is one of the poets in the area of Persian and World literature who mentioned immortality in his poem implicitly without any attempts for registering and collecting his poems by himself and the others. The backgrounds and factors behind his poetical intuition and revelation particularly his awareness about immortality of the poems is a considerable issue but with few attention. So, this paper with its descriptive-analytic methods aims to answer this question: what are the backgrounds and factors behind Hafiz’s revelations particularly his awareness about poem’s immortality. The findings refer to the worldviews perspectives of Monotheism-oriented schools and show that the elements of doubts in the revelations, so its reception in this world is kind of capability. Hafiz’s capability in reception of poetical revelation is one of the Hierarchy in revelation, patience and struggle againt the sufferings, Utilizing Quranic sciences as everlasting and inspiring resources, vigilance and morning prayer are the backgrounds and factors behind reception of hi poetical revelation as well as Hafiz’s awareness about priori and posteriori immortality poems’ immortality. It is also showed that the revelations are presented in different hierarchy without time an geographical limitations.

This part is to investigate Anne Enright's novel The Gathering in the light of postmemory. I argue that The Gathering is a post-mnemonic text in which not only postmemory is used by the narrator to preserve the past but also to reveal the post-mnemonic truth or untruth and this apocalyptic revelation is also a way of coming to terms or reconciling with one's past and finally the acceptance of death as an omnipresent fact. To analyze the text, Marianne Hirsch's concept of postmemory is used to shed light on the mechanism and strategies that postmemory applies in the many different generations in a family and the beyond, that is, to develop familial and affiliative connections among generations. Thus postmemory in the familial level is the Hagarty family and its three generations, and in the affiliative level postmemory can include the Irish society in general in the Celtic Tiger era and the subsequent post-Celtic era which reveals the truths and untruths about the optimism of the Celtic Tiger economic boom and its underlying corruption and sex scandal of the Catholic Church and the very gendered society of which the main character in order to cope with it has recourse to not only drinking alcohol but also to the post-mnemonic narrative to reconcile with the past, the present and the forthcoming future for the next generations.

‘Observation and certainty’ is a mystical condition. Mystics observe the intuitions of manifestations and confidently call the proof of the truth of things, without any doubt (certainty). In this comparative study, the authors, while examining the type of Ibn Arabi and Rumi's perception of the mystical state of ‘observation’ and ‘certainty’, have revealed the common and different thoughts, beliefs, and experiences of these two scholars in the field of Sufism and Islamic mysticism. This study is based on the descriptive-analytical method, explaining the commonalities and structural and general differences. The results of the study show that Ibn Arabi and Rumi use observation in relation to manifestation. They believe that observation is about observing the manifestations of God, not God himself. However, Ibn Arabi presents a different discussion of revelation and believes that revelation is higher than observation. In describing the first and second levels of certainty, Rumi presents two aspects of knowledge and insight, and both thinkers believe that it is certain that man has some vision and insight. Moreover, the last point regarding ‘certainty’ is when God puts the mystic in the essence of the work and in the occurrence of a mandatory sentence. Ibn Arabi tries not to step outside the scope of Shari'a in explaining certainty. That is why, in his view, certainty has a religious and mystical value, the condition of which depends on worship.

According to phenomenologists of religion, revelation means the manifestation of the sacred based on divine grace to man, the output of which is a spiritual experience, unity, novel recognition, and rebirth. On this basis, the phenomenon of revelation can be studied regarding three aspects: the manifestation of the sacred, man, and the role of revelation. Since the writings of Ruzbihan Baqli and Hildegard of Bingen are based on the experiences of revelation, the researcher seeks to explore the conception of revelation on the basis of the three angles of revelation considering the mystical findings of these two mystics. The comparative method adopted in this study, in place of a framework called similarities and differences (Essentialism and Structuralism), first examines the main characteristics of each angle and then confronts them like two mirrors facing each other. Our findings show that Ruzbihan seeks mystical experience from God and participates in revelation with God; Hildegard, on the other hand, finds knowledge of the divine mystery in revelation and, as the third person, narrates it to the Christian community.

Although it is believed that the mystics are not sad, the passion for the origin of being and separation from the homeland make them sad. Believing the unity of existence, Rumi does not accep the separation from the truth of the being for himself, so he expresses gratitude and complacency in his poems, especially when he discovers his existential relation to God; indeed, he realizes that greatness understands him; the one who wishes to be united with the sea of existence which is sometimes realized in revelation. In this sense, mystical sadness is part of mystic spirit which is sometimes interpreted as ecstasy giving it some degree and hierarchy. The current study aims to analyze Divan Shams's lyrics in terms of the themes of sorrow and mystical homage according to the concepts of ecstasy and sadness, in Islamic mysticism with sadness. The findings reveal that the poet has not been alienated by sadness and joy; indeed, he is suffering from sadness which is in relation with self-discovery and self-finding.

Forecast or Apocalypse is discovery, intuition and telling about future information, regardless of whether it will occur or not. Often, apocalyptic thoughts have emerged in Iranian myths and in popular beliefs because of the humans concern for the future and disposing of anxiety. The main motive for the emergence of these kinds of revelations, is the psychological pressures on humans; so that these thoughts play a role in promoting the future hope. In Iranian legends, various apocalyptic roles and numerous functions have been created due to the existence of the legend itself; most of these concepts are inextricably linked with the material and natural features of legend. The compatibility of natural states with their roles in popular belief is the main reason for these revelations.This research in a descriptive-analytical way, tries to answer the question: what is the most significant part of the revelations in Iranian legends? This study tries to answer the question in a descriptive - analytical way: what is the most important of all types of Revelation in Iranian legends? According to the research achievements, the most kind of revelation in iranian legends is related to “inspiration” and its least, the use of sleep language and dream as the most important manifestation of its expression.

God, as the creator of man, has been in contact with him from the beginning of man's creation, and this relationship has expanded with the entry into the universe. The relationship between man and God and the mutual presence of this kind of relationship is one of the fundamental issues in the field of Islamic mysticism. Man, as the Ashraf of creatures, has a valuable position among all of God's creations, which has given God special attention and attention to this caliph. Most artists, especially Persian poets, have dedicated their work to the relationship between man and the absolute Creator. Jami is one of the most prominent figures in Persian literature who seeks to address all aspects of his personality, precision, study, and exuberance with sufficient mastery over certain sciences.The relationship between God and man is one of the key points in Jami's poetry. The present study, with a descriptive-analytical approach, examines the relationship between God and man and analyzes the concepts related to this field in Jami'ah poetry. The results of this study indicate that the relationship between God and man in Jami'ah poetry has been applied in three ways: 1. Revelation, Verses, and Apocalyptic Verses 2. Creation and guidance 3.

One of the fundamental topics in the Ghazalat of Faiz Kashani is the beauty. Faiz considers the ontological view of beauty to be external and objective and the epistemological view of beauty as inward and subjective that their source and origin are the beauty of God, which provides the inner motive of the demanding solicitor to achieve divine beauty.This article deals with the analytical method of explaining the beauty of the pure lyrics of Faiz Kashani and it is also a process in the discovery and intuitive exploration of this filed mystic, the Divine of God about the definition of beauty, the origin of beauty, kinds of beauty and , …., with the result that the solicitor must pass through the manifestations of beauty and visual and virtual beaut, in order to achieve the true beauty and abserve witness divine to create a magnificent bridge so that it will be faced with a marvelous beauty that is enduring and eternal that it does not come in to existence or disappears and it is the absolute beauty of God , the mirror of the heart shows it compeletely.

Djamal Al-Din ABU MUHAMMAD ILYAS b.Yusuf is the sixth century great poets and narrator. The influence of Nizam’s work on the subsequent development of Persian literature has been enormous. Not only his unique style but also his profound effect on other poets is obvious. The Haft Paykar is the fourth course of his poetic idea. Using code of human’s transcendence, them of most “flash fiction” is journey, imaginary aspect.  To find out way back to his orgin , whitin undergoing rituals, Wayfarer( Salik) ,in these journies, passes several valleys so that he reaches high peak of luminosity from depth of soul.  Through analytical method, the paper interprets content based on the  mystical foundations of text. The black dome is the first story of the Haft Paykar’s ladies whose analysis is an important issue. On the contrary  past researches that  indicate  wayfarer’s falling of the personality, the present study shows this journey is a mean of ascension and transcendence. Journey doesn’t have a negative consequence in it, but, the journey makes wayfarer ascend heaven to meet the eternity beloved .The king, in this spiritual journey, convey boundless enthusiasm that emerges in the black passenger to return his origins. He steps in a circle of progression in the path and, while power of compassion  encompasses  him, In every stage, by eliminating the contamination of the senses, it finds that it is possible to cast a burqa out of a curtain,looks at the wayfarer and sees the signs and wonders of the realm of the kingdom. This mode is called mystic interpretation and intuition. There are changes in the personality of the wayfarer ,which are formed  in three stages.  In The stage of the call, the first stage of” progression in the path”,wayfarer  decides to change inside and outside  unfavorable situation.In the same way,a kind of inner temptation tries to make wayfarer gives up his decision .Meanwhile, the mentioned stage the ‘director must be required to awake the  wayfarer’s seductive psyche while uncovers its mysterious mystery in the world of affairs At this juncture, wayfarer concludes that the mortal universe is not his official, so the craving to his original source is prompted in his heart in way that Shah decides to put in effort to find out his answer the answers. (This determination [tells] a deep desire for internal change. This stage begins in the story of the black dome when a black man comes to the king's presence. Therefore, by gaining some kind of knowledge the wayfarer begins his inner journey to achieve perfection, which is necessary to provide spiritual reciprocity. It is not possible unless through the “progression in the path”, thus, the wayfarer must go through the levels and authorities to achieve it In the aftermath of this transformation, he will achieve self-cultivation, which is interpreted  in mysticism as evaporation and analysis, respectively. Therefore, the king, in search of the discovery of his own darkness, decides to abandon the world of monarchy and conspiracy, and move to the clear horizons in search of a secret secret slowly. To get a clue of the existing fact. The Shah must go to the planet to enter the next stage and cultivates the soul, (evolution). The sky in this story (the story of the black dome) is a big boon The place where the ghosts climb right. In the sky, the king descends on a lush and beautiful land within a half-day; A crowd of Houris with a beautiful lady suddenly attracted his attention. These women are manifestations of divine nature and promising joining him; that the wayfarer for divine knowledge should see their beauty The king at the same meeting wants to join the queen, but in pursuit of such a status, the seeker must  go through the levels and authorities to achieve it In the aftermath of this transformation, he will achieve self-cultivation, which is interpreted  in mysticism as evaporation and analysis, respectively. Therefore, the king, in search of the discovery of his own darkness, decides to abandon the world of monarchy and conspiracy, moving to the clear horizons in search of a secret .To get a clue of the existing fact. The king at the same meeting wants to join the queen, but in pursuit of such a status, the wayfarer must learn the philosophy of patience that entails the pleasure of connecting. This land is a (Agitation Office ) who is trait of” possessor spiritual states”. Therefore,as  he is not allowed to stop him permanently its ruler is in any case condemned to return. (So asking for a visit and joining with him is not an answer anything than ‘You will not see me". Haft Paykar is the fourth revolutionary circle of Nizami's poetic idea in which he explains human's transcendence in form of mystical ascension. It involves in three ways in which wayfarer not only achieves mystical stations but also finds out what makes the city silent and wearing in black is anything than comprehension of the spiritual unveiling.

Mysticism experience and revelation ,from the viewpoint of Islamic Mysticism, are the most essential instrument for mystic to receive spiritual inspiration and the mystical knowledge. Such spiritual inspiration receive to mystic in a type of altered state of consciousness characterized by greatly reduced external awareness and expanded interior mental , which designated KHALSEH (ecstasy) Mawlana Rumi (1207-74) as one of the world’s most revered mystical poets , produced a prolific range of inspiring and devotional poetry in his such mysticism ecstasy He describes his ecstasy as a loss of self-control , rapture and sometimes a temporary loss of consciousness.In this article, we attempt to review Mawlana’s Ecstasy. And today, the tale of different names is also mentioned in various works.

Karamat is a subject often discussed and categorized among supernatural wonders. Supernatural events are the type of phenomena that take place outside the normal way of the nature. The long historic background to mysticism makes us able to discuss various subjects of the field. Very often, we encounter certain mystic figures in the study of Islamic mysticism who are reffered to as "Sheikh". The existence of these figures enable us to discuss the relative subjects easier. We often face stories of supernatural phenomena in the life stories of these characters and the term " The Saint's Karamat" is used to describe the events. There are various accounts on Sheikhs' karamat but no one figure in the history of Islamic Sufism has ever been related with karamat as much as abusaeid. In the book, "Asrar al-Tawhid" which is a record of his life from different sources, we see various forms of karamat and the occurence of supernatural events throughout the book. The following will be an examination and categorization of sheikh's karamat. This categorization is merely a draft and is heavily relied on the main or very near commandments of surrealism. However the aim of the following article is merely a categorization of the terms and we will avoid discussing the surreal aspect of them.

This article attempts to investigate the notion of identity. It is a study of the temporal and spatial possibility of fashioning Canadian identity in a postcolonial context. Literature, novel in particular, has always been an appropriate text for such an investigation. Therefore, Margaret Atwood’s third novel, Lady Oracle, (1976) is examined here. Atwood, the most recognized Canadian writer in the world of literature publicly and academically, wrote this novel when the question of identity was not only the current problem of Canadian writers and scholars but also the main concern of Canadian government and people. Like her first two novels, Lady Oracle also questions Canadian identity as a borderline case between apparently dominant British and American identities on the one hand, and as an independently voiced one in the world on the other. Following the main character’s textual footprints from her abandonment, concealment, and multiple identities to her revelation and unified identity, the study revisits one of the ways of fashioning identity in general and Canadian identity in particular.

The journey of the Israelite elite to Mount Sinai in company of their prophet is one of the stories about the Israelite in the Koran, which, like other Koranic issues, has influenced mystics. Hence, Attar’s Manteq-o-Teyr is considered to be one of the best mystic works of Persian literature, which exposes to us a mystic journey towards the truth. The two journeys can be similar. A journey is done to reach a destination. The present article hypothesizes that there might be a connection, though strange, between the Koranic story and the mystic story; the movement of the elite, an experienced leader, a destination in the mountain, the excuses and pretexts, the life and death at the end of the route (survival and annihilation), and the revelation of the Truth are some of the similarities.

Shahnameh scholars have earlier often referred to Ferdowsi’s shiism of being of the zaydi, twelvers, and Ismaili type. The writer of this essay sees the latter opinion closer to the truth since There have been close associations between Ismailis and the compatriot Persian Dehqans and Sunni followers have constantly accused Ferdowsi for having ancient Persian beliefs. Ferdowsi like Naserkhosrow and the Ismailis finds helpful accompaniment of Immanence and revelation in knowing God. In a verse in Shahnameh’s preface God is known as ”The designer of the best gem “ And based on Ferdowsi’s words one can assume ”the best gem”(in contrast to attribute) is the essence of reason and Universal Soul which is the source of all creation. Ferdowsi like Naserkhosrow based on the Ismailis doctrine, summon people to inspect the word of God so that one can comprehend the true essence of God’s words as a great reward. Description of the process of creation in the preface is closer to the beliefs of Naserkhosrow and Ismailis. Both poets speak of God of revelation (Tanzil or Nateq) that the God of interpretation or (executor, Vasi) should disclose the secret of His words. They both in praise of prophet’s family use the term Ahl-al bayt and unlike many Sunni historians and geographers who mention Imam Reza once speak of city of Tus, there are no references made to Imam Reza who was buried near them or else the conclusion would have been to regard Ferdowsi as a twelver.

Tijani yousef Bashir (1912-1937) was a big and modern contemporary poet of sudan. His only poetical works - Ashragheh- receive attention of literati and critics. Tijani poem is a complet mirror of his individual and social life. Because he has sufia tendencies and he belong to Tijanieyeh sect, Tijani’s poems were full of Sufism concepts. He used intuition and detection concepts in his poems repetitively. In his satirical poem, he talked about unity of existence, and related it only to God and knew creatures as God’s attributes manifestation. Sometime Tijani say shatah (A maner in which sufia tell agitated speech and they are wander) as a Sufism style, because of wandering.
He talked about metaphysical concepts such as soul, genii, death and wisdom in his poems. When we looked at his Ashragh poetical works page by page, this is obvious very well that Tijani as a person who knows the Koran by heart, used Koran verses in his poem. Because sudan was colonized by England and Tijani’s neighbors were Christian, so he believed to religion pluralism and he believed that all religions and their followers such as Christianity were pure.