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

The two-part world of light and darkness has a long history. In the imagination of ancient Iranians, there are two principles in eternity; One was called Ahura Mazda and the other Ahriman. The research question is, what is the foundation of light and darkness in Khosravani's wisdom? And how are these two concepts explained in Bayezid's sayings and Hanry Corben's metaphysics? The purpose of this research is to explain the nature of light and darkness in Bayezid's mysticism and its connection with Khosravani's wisdom and to reflect this category with Hanry Corben's worlds in the ancient Iran. The findings of the research are that the dualities of light and darkness are two separate essences with different natures, which were correct in the wisdom of Khosravani and the mysticism of Bayazid Bastami. HanryCorben connects the metaphysics of Suhrawardi's thought with German romanticism, Mazdaism, Manichaeism, Hermesis, and the Sufism of Rozbehan Baghli, NajmuddinKobra, and NajmuddinRazi. Mazdasna's worldview is based on light and darkness. Light is the appearance of the self and the appearance of others. Darkness is also the essence of dark and has a dark aspect. The hero of mystical thought is a light man trapped in darkness who is thinking of liberation. His idea and experience are also connected in the connection of light man and his guide. Bayezid also meant God's light and the achievement of it in his mystical thinking.

Nowadays, with the expansion of interdisciplinary studies, the traditional boundaries of various academic fields have changed and many of the works of the ancients have been re-examined and re-studied using new theories. Positive psychology, which has recently received the attention of psychologists, describes components that are very close to the principles of mystics. Seligman has divided the effective components in this field into six parts: Wisdom, Courage, Love, Justice, Moderation, and Excellence. These virtues are evident in the works of mystics, such as Attar's Tazkira al-Awliya, which describes the sayings of mystics. The present essay has investigated the sayings of Junaid Baghdadi and Bayazid Bastami by using the analytical-descriptive method and library sources. By examining the lives of these two great leaders of different and important mysticism, i.e. "devotional mysticism" and "romantic mysticism", we want to find out the points of their life and personality that are more consistent with the components of positive psychology. The component of wisdom is the first principle of the positivists and it is frequently observed in the sayings of these two nobles or excellence, the last component of the positivists, each of its principles, except for the virtue of humor, is consistent with their behavior. Components such as love, justice, and moderation are also very similar to the teachings of the mystics, but a component such as courage has been given less attention.

Considering the remarkable character of Shams-e-Tabrizi and his significant role in Molavi''s spiritual transportation, studying his thoughts is of much importance. One of the surprising affairs for the researchers is the different viewpoint of Shams with Molavi about great mystics such as Bayazid Bastami and Hosein Mansoor Hallaj. Paying attention to positive viewpoint of Molavi towards these two great sufis and the negative and critical opinion of Shams towards them is a contradiction that can be justified by studying their figures in Shams'' point of view. So the writers have tried to survey this matter in Maghalat- e-Shams with content analytic method. The results of the research show that Shams has a negative and critical view towards these great sufis when he talks about their Shathyyat (ecstatic statements), but in other situations he admires Bayazid Bastami as a prominent Saint who had heart revelation.He also namers these two mystics together.

Critical discourse analysis explains about how and why discourse is produced. Mystics intuitively obtain a unique language that needs to be deciphered, which is "the product of ideology" (Vodak,2001: 115). Bayazid and Roozbehan have also produced and recreated their distinct mystical discourse according to their ideology by choosing specific words and syntax. This study aims to answer this main question: How did the two mystics represent their mystical world and circumstances? Furthermore, to show possible differences and similarities.

In this research, with the analytical-comparative method and based on the analysis of Fairclough's critical discourse, the ascension of Bayazid Bastami and Roozbehan Baqli has been analyzed. Based on this, three paragraphs of Bayazid and Roozbehan Baqli's Ascension Letter have been selected as a textual body. Then the authors' critical language is analyzed and interpreted in verbal and cryptic signs. Fairclough offers a ten-question model for descriptive-level text analysis to reveal the implications of language. The first seven questions are based on empirical, relational and expressive values that the formal features of the text have. Words or syntactic constructions show empirical, relational, and expressive values. These values have an abstract, practical or action meaning. The eighth question deals with the coherence of in-text and out-of-text. The ninth question examines the interactive systems in discourse, and the tenth question deals with the structure of the text in advancing the author's goals. 

At the description levelThe words "looking with the truth, seeing the truth with the truth" show Bayazid's attempt to destroy egoism. Bazid pays much attention to God. He thinks of the destruction of ego. The Ascension is based on a revelation he saw in his youth. His revelations are formed in the state of sleep, sleep and wakefulness or awakening.3-2. At the level of interpretationBayazid shows that every action has a proportionate reaction. There are a lot of declarative sentences and active in his words, so he is able, not defeated. Roozbehan Baqli also claims that a needle from God has been opened on him. He has advanced in the stage of purification. Roozbehan saw the sea, the island and the palace of Quds differently before his Ascension, but after his Ascension (the state he has experienced), he sees the sea, the island and the palace of Quds as one. In his ascension letter, God, angels and Khidr are present. The dialogue between God, Khidr and the hadith of the mystic soul has been reported. Roozbehan Baqli thinks about death, seeks refuge in God from evil, and receives refuge and good news from God.  3-3. Analysis of two ascents at the level of explanation In explaining, socio-cultural structures and relations are considered. Socio-cultural issues are non-discourse and are a subset of discourse practice. Fairclough calls discourse a "social matrix of discourse" (Jorgensen & Phillips, 2014: 149). Bayazid is a distinguished figure in Iranian mysticism. He is closer to the original Islam. Free will and effort are the two pillars of Bayazid's conduct. Of course, he does not consider effort alone to be sufficient and believes that it can not be achieved with effort alone, nor can it be achieved without effort. His mystical discourse is human endeavour snd free will. This discourse becomes less and less in the following periods as far as there is a roughness in the mysticism of Ibn Arabi (Hakima and Mohseninia, 1396: 36). The principle of Khorasan mysticism is to pay pure attention to God and know the unreal (virtual) existence. After Bayazid, this discourse becomes less and more attention is paid to non-God (world). The mystics of later periods pay attention to the world, the relation of the world with God, the relation of man to God, and the relation of man to the world; they give originality to man and the world. This view starts from Hallaj and is extreme in Ibn Arabi and his subjects. Therefore, attention to man has started from Hallaj and can be seen in his followers, disciples and influencers. Roozbehan Baqli is influenced by Hallaj. By describing some of Hallaj's circumstances and speeches, he has linked Persian Sufism with the Baghdad school.Next point: Roozbehan Baqli's social, economic and political conditions are different from Bayazid's social, economic and political conditions. Roozbehan lived in a time when thinkers did not have a good opportunity to express their talents and express their thoughts; as a result, they had to enter monasteries. This causes the mystic to be isolated and distanced from society. The same monasteries were also built by princes and ministers and were governed by their policies. An example of the socio-political situation of that time: Roozbehan Baqli did not greet the ruler of Shiraz and threatened the ruler of Roozbehan. The fact that the jurists, scholars and thinkers had to welcome the ruler shows the prosperous society. In the end, it is reminded that mystical discourse is formed on the non-existence of God (unity). Unity is the axis of mystical discourse that manifests itself in annihilation and unity. Manifestation, austerity, seeking, diligence, prayer, discipleship, etc., find meaning with the centrality of unity. Mystical discourse is spectral. The farther away from the centre (unity), the less mystical discourse fades. The original mystical discourse is formed on the non-existence of beings and the absolute existence of God. Seekers of the path of God actively strive to achieve such knowledge, and the authorities pass the conduct home, so the identity of the seeker is formed on the axis of non-existence, and the spectrum of selfishness and selfishness, non-intuition and non-desire in the seeker become less and less and true monotheism. 

Applying analytical comparative method, this study has reviewed parts of the ascension of Bayazid Bastami and Roozbehan Baqli based on Norman Fairclough model. The results indicated that Bayazid and Roozbehan have produced and recreated their distinct mystical discourse by choosing specific vocabularies and syntax. Revelation, dialogue, and manifestation are the three common pillars of Bayazid and Baqli, but the intellectual, ideological, and mystical structure of each has subtle differences. Bayazid's mystical discourse is formed on the basis of me (Man) / God (Him) and there is no mediator in it that during the purification of the soul and divine attraction, human annihilation and human identity become impossible by perishing in Truth, and nothing but Truth remains. but Roozbehan's discourse is formed around the characters of Roozbehan (humans), angels, Khezr and God. In this discourse, angels are the mediators between he and God, and Khezr is the symbol of Man’s old man and guide. Meanwhile, at the end of Bayazid's ascension, all his attributes, his gestures and his language became monotheistic, but Roozbehan was asking God for a good end. Roozbehan was afraid of death and Bayazid passed away. Bayazid's contribution to the original Iranian mysticism is far more prominent than Roozbehan. Bayazid Bastami's mystical discourse is based on Bayazid / God. Moreover, free will is prominent in his discourse. This discourse resets the two concepts of human endeavour, seriousness and promotion in this world and the hereafter. Bayazid is distinguished by certainty and hearing the voice of God, and interacting with God. Roozbehan Baqli Mystical Discourse is formed around the personalities of Baqli / angels, the older man and God. One side is the Baqli and the other side is the angels, the older man and God. His discourse is in the spectrum of monotheism. Roozbehan Baqli's emphasis is on happiness. These two ideas (Bayazid's thought and Roozbehan's thought) have created two different methods Bayazid's discourse is based on God. There is no mediator; he speaks the truth and with him.On the other hand, in Roozbehan's discourse, there are mediators such as Khidr and angels. Bayazid's discourse seeks to be God-centered and unjustly destroyed. The social situation of Bayazid's time, his influence on Islam and his discipleship with Imam Sadegh (AS), which many scholars have accepted, have been effective in producing his discourse. In contrast, Roozbehan Baqli has a more humanistic and ontological thought, so he pays more attention to the status of man and the place of existence than Bayazid. Given the political and social situation of his time, this idea has led to the production of a humane and ontological discourse in which the desire for personal growth and prosperity and the emphasis on proportional determinism are seen. Baqli sees himself as a chosen one, which is his special revelation, and any self-identification is far removed from the truth of God alone (absolute existence).

Inquiring about the true meaning of life and making an attempt to find an answer to it has been one of the main concerns for the man so far. A number of researchers and scholars from different fields have investigated its nature and tried their best to come up with an answer to it. The Islamic-Iranian mysticism is one of the fields that has paid special attention to life, its aims, and the ways to achieve it.. The present study, with a descriptive-analytical approach, aimed to focus on the true meaning of life from Bayazid Bastami’s viewpoint and to investigate the book Daftar-e Rowshanaei to find out a response to the essence of life and the components of the meaningful life in the belief of this great mystic. According to the findings of this study, Bayazid Bastami believes that the purpose of life is to completely separate from Selfand to immerseoneself in Allah the Exalted. This goal has become a stimulus for Bayazid to consider certain patterns and components such as fighting against self, avoiding egotism, practicing altruism, treating people with forbearance and tolerance, and serving people as the basic principles of his life.

Exploring the formal and spiritual structure of some controversial Shahths of the early centuries of Sufism and some others from the sixth century to the eleventh century, shows that as we get passed the first centuries, Shath tends to imitation and vulgarity, and it differs from the famous and customary features of the true Shath. This research, after expressing the theoretical foundations of Shath and its characteristics, divides the period of shath into three categories according to the available resources ;then we examine the course of each period, with the focus of the contractual features of Shath and we also review the courses to show that the only true Shath is in the first periods of Sufism and in the language of Bayazid, Kharaghani and Hallaj, and anything thereafter is either imitation or repetition, or mystical acquisitions that are inaccurately interpreted and As Shtah in the works of Sufism.

Since the Holy Quran cares about human personality and moral value, he also emphasizes his material and spiritual rights, so he explicitly declares the dignity of man: Karman Bani Adam and the Humble of the Faithful and the Wisdom of Me Al-Taybat and ... (Asra 70) And because he blown his soul into him, he made the heavens and the earth blessed with him, and created for him a birth of blessings; all are all signs of the reverence of man. As a result, Bayazid Bastami, one of our great mystics, also honors human beings and the importance of enjoying his social, economic, cultural and religious rights in the early centuries of the Islamic republic, in honor of creatures including man and his worthy place. As a special blessing of Ashraf, he cherishes the creatures of God. The purpose of this research is to study the reverence of creature and happiness from the perspective of Bayazid Bastami. The reverence of the creature, especially human beings, is due to the values ​​and ethical qualities that are not only given special attention to religious teachings, but also one of the hallmarks of Bayazid Bastami's life. As one of the elders of this profession, he pays tribute to creature, happiness and service to the people, which will be explained in this essay.

shf - ol Mahjub is the oldest book available in the mysticism title and it is one of the most valuable resources in Persian literature and Iranian mystic which contains important information about mysticism till the writer’s period of life time.
One of the greatest mystics whose anecdotes and stories were included in the book is Bayazid Bastami. As a dominant person in Iranian Islamic mystics. Bayazid has been intensively focused on and in different occasion his thought and emotional states were explained and used as a resource for citation.
Hojviri considers one of the twelve tribes of sufism as Teyfurieh or Bayazid followers and speaks of his views about the reality of monotheism theology belief; kindness; worship and following knowledge and Bayazid’s ascension.
As a result the way Bayazid appears in Kashf-ol mahjub is an illustration of a perfect theosophist who has been respectfully mentioned by Hojviri. Hojviri also used his anecdotes as a resource for citation in his book and this way makes his text more persuasive. Hojviri takes Bayazid as one of the rare people who could be familiar and permitted to see reality.

Irony is a figure of speech which refers to the expression of the meaning by using a language which signifies the opposite. Irony is used to express a prominent meaning and to signify a special signified, and it results in highlighting a specific part of the discourse. This figure of speech expresses the meaning implicitly through satire, metonymy, praising and blaming and contributes to the rhetoricity of the text. This research using a descriptive analytic approach aims at explaining the status of irony in Bayazid Bastami's Shathiyat. Bayazid Bastami has controversial Shathiyat rooted in mysticism and ascetisim accompanied by love. In this article, the concepts of irony, satire, and surrealism aspects are defined at first. Then, Shathiyat will be represented in their structural framework. By reflecting on the language in Shathiyat and their symmetries we can understand that wisdom or knowledge is related to surrealism too. Finally, surreal and paradoxical Shathiyat will be illustrated and explained within the principles of Sufism and mysticism.

The purpose of authors in this paper is to analyze Bāyazid’s uses of cognitive metaphors. He was as one of the pioneers and prominent Sufis of love mysticism. The paper explains some key concepts in Bāyazid’s mysticism and refers to some features of his personality. This study examines the uses of wine، fire and flood domains in his sayings and reveals his emphasis on the concept of mortality (i. e. fanā) in his mystical thoughts. It also shows that the frequently noticeable presence of the ‘light’ source domain in his words results from the impact of the social and cultural environment of the Zoroastrian ambience of his time. In addition، the analysis of Bāyazid’s cognitive metaphors delineates his vacillation between asceticism and mystical love.

Baized  Bastami  has  always  been  considered  as  one of  the loftiest summits of mysticism theophany. The belief in oneness and uniqueness of God is the basis of his mysticism school and love has a special place in his mysticism. To reach maturity in love, he empties himself of his very sense of self and approaches The Beloved. Later on this mystic love dooms him to  annihilation.  In  a  way  that  from  the  lover  nothing  remains  and everything is The Beloved. This is the reason behind “Sobhani ma aazama shaani”. It can be said that Bayazid’s mystic conduct revolves around theology. This route takes him to God through the vehicle of endearment and attachment. His view of mystic conduct, especially about theology and understanding is particularly surprising. He sees nothing, wants nothing and seeks nothing except for God in this world, as well as the next. To him the  whole  universe  means  God.  The  present  paper  studies  the  mystic school of  Bayazid  Bastami and  tries  to show his special place in Islamic mysticism.

Mystical awareness and Mystical intoxication are among Islamic mystical issues which are the difference between Baghdad mystical school and khorasan mystical school. Baghdad mystical school believe in Mystical awareness and khorasan mystical school believe in Mystical intoxication and Sufis of these schools have many reasons and considerations for following their believes.The Sufis of the fifth century have many good arguments in this field; According to their mystical schools, they define Mystical awareness and Mystical intoxication and have many classifications for them. With these definitions and classifications, many misunderstandings about Mystical awareness and Mystical intoxication disappear. By careful and scientific investigation of these two terms, we can conclude that no contrast exists between Mystical awareness of Jonayd Baghdadi and Mystical intoxication of some Sufis like Bayazid and Shebli.In this article we investigate the reasons of the following of Baghdad and khorasan mystical school from these two mystical terms and by considering the arguments of The Sufis of the fifth century, we conclude that not only there is no contrast between Mystical awareness and Mystical intoxication but these two terms enjoy the semantic and content unity.

This article is a literary review on the history of the vain mental endeavors of man to find the ultimate reality of being, to grasp the Divine essence and to unravel the riddle of the universe. It is the result of years of contemplation and introspection of an outstanding contemporary poet, in philosophy of life, who has observed the human turmoil. It is writlen in the form of prose poetry, or poetic prose. The writer claims, that which has not been realized by the trembling hands of philosophers, and deep thinkers of Greece, and the occident is attained by the mystics of the way through their spiritual experiences, and mysticism could finally illuminate the dark mind of man to pierce the inner secret of the divine mystery.