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

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.

Surrealism is a school founded by Andre Burton and his associates in the early twentieth century after World War I, causing murder, chaos, destruction and absurdism. Looking at the school of Surrealism and Islamic-Iranian mysticism, we find that the surrealist aspects and aspects did not appear after the founding of this school, but had a history in the oldest religious and mythological texts and in Iranian mysticism, especially Sufi and especially mystical literature. , But with fundamental differences, has existed. In mystical texts, especially memoirs, anecdotes have a narrative, imaginative and mental format; In such a way that they present surprising and astonishing events in a realistic context. For this reason, these anecdotes, due to their subconscious and dreamy form, correspond to the principles and foundations of surrealism, and also the surrealists emphasize the liberation from reason to reach the highest point of existence with the aim of the mystical path of mystics in which all multiplicities are united. Become, mistakenly considered one; Therefore, in the present descriptive-analytical method, an attempt is made to briefly apply the various surrealist elements and components in Junaid Baghdadi's anecdotes with emphasis on Attar's memoirs, and at the end, a brief critique and analysis of surreal metamaterial thinking And Farangar's thinking in Iranian mysticism should be presented.

Among the famous Muslim mystics, Junayd of Baghdad is a unique figure. He has a privileged position due to his high mystical degrees, admiration and approval of his contemporaries, and the charismatic acts and quotations attributed to him. The Persian-speaking audiences are more familiar with him through Attār of Nishapur’s book Tazkirat al-Awliya; however, the studies show that many mystical works and the biographical books have paid special attention to this character. Further studies show that in the biographical books and the mystical works, we do not encounter a single Junaid, but his personality changes in different periods and by different writers. The present article attempts to study the main structure of these various narratives by descriptive-analytical method. Only by considering and juxtaposing these various narratives, we can present a single image of Junaid in a structured way. The tastes of the authors of these works are not the same for different reasons, but it seems that in these works, Junaid gradually acquired a new and transcendent face different from his character in real life. .

One of the lasting legacies of Islamic mystics and Sufi elders is their maktoobat (writings). Maktoobat are letters that mystics and Sufis used often to write to their contemporaries with the aim of expressing their own teachings, advices and mentioning some of the mystical mysteries, theological truths and divine teachings. In other words, maktoobat have long been common among the mystics as a means of teaching, questioning, and answering, and the Sufi elders used letters to express their thoughts. The letters of Dhul-Nun al-Misri and Junayd of Baghdad are the first surviving writings of the pioneers of Islamic mysticism. These letters are among the first-hand sources written in Arabic, with mystical prose and phrases, describing mystical teachings and beliefs. The present article, by using descriptive-analytical method, attempts to analyze the structural and content characteristics of these letters and explore their hidden themes. The results of the research are as follows: compiling a systematic list of scattered correspondences of Dhul-Nun al-Misri and Junayd of Baghdad; providing an analysis of the structure and form of correspondences; explaining the types, elements, styles of writing and contents of the letters; introducing the narrators and the audiences of the letters.

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.