جستجوی مقالات مرتبط با کلیدواژه "مولوی" در نشریات گروه "علوم قرآن و حدیث"

The concept of the Unity of Being is one of the fundamental principles in Islamic mysticism, extensively discussed and elaborated upon by two of its greatest mystics, Muḥyiddīn Ibn Arabi and Jalāl al-Dīn Rumi. This article presents a comparative analysis of their theories on the Unity of Being and examines the impact of these theories on the mystical conduct of their followers. Ibn Arabi, with a philosophical and rational approach, proposes the Unity of Being as an ontological principle wherein God is the absolute existence, and all creatures are manifestations of Him. In contrast, Rumi, through an experiential and emotional approach, explains the Unity of Being via love and mystical experience, where divine love is the driving force for closeness to God and experiencing unity. The comparative analysis reveals that the differing approaches of these two thinkers have had varied influences on the mystical paths of their followers; Ibn Arabi's followers were guided toward a path based on philosophical thought and rational understanding, while Rumi's followers pursued a path rooted in love and spiritual ecstasy. These differences highlight the richness of Islamic mysticism and the diversity of its spiritual paths. In conclusion, suggestions for future research in the field of Islamic mysticism and the Unity of Being are offered, which can contribute to a deeper understanding of this concept and its applications in the contemporary world.

Comparison of Rumi's Different Perceptions of Quranic Verses infih-e Ma-fih and Masnavi Faye with Educational Approach Molavi is one of the most famous poets in the seventh century whose valuable verses and narrations are replete with divine teaching, verses from the Holy Quran and Hhadises. His different Interpretations of Quran verses and Hhadises in his works (fih-e-ma-fih) show that he has complete understanding over the Islamic and Quran science. The understanding of his words would be impossible without a sound knowledge of his interpretation of Holy Quran as it happens that the poet has more than one interpretations of the same verse. The difficulty in understanding Molavi’s Interpretations is mainly originated from his skillful use of signs and symbols. These symbols are considered as secrets whose decoding seems to be very difficult. In this paper, the researcher tries to investigate the speeches which have different meanings, helping the readers to interpretation this mystic poet.

There are many themes and pure mystical thoughts in the thoughts of Maulvi Jalaluddin Muhammad and Shah Abdul Latif Behtaei, which we briefly mention one of its themes, which is unity in multiplicity and multiplicity in unity. "Existence is a single truth, which, when viewed in terms of its manifestations, is seen as multiple and multiple, and various forms are called creation; But when they look at that one existence from the point of view of its essence and truth, they will see all the multitudes related to unity and consider that unity as the truth. (Barzegar Khaleghi; quote from Ibn Arabi, 2013, p. 56) The most beautiful concept of unity in plurality and plurality in unity in Maulavi's works is manifested in the detailed story of the third book of the spiritual Masnavi (Abd al-Pour, 2017). The main purpose of this research is to examine the common themes in Molavi's Masnavi and Shabastri's Golshan Raz, and the secondary objectives are to investigate the dimensions of Shabestari's influence and follow from Molavi regarding mystical issues, and to examine the intellectual differences of Molavi and Shabestari, and to explore its reasons and to compare the quality of expression methods. Mystical issues in Masnavi and Golshan Raz, the current research is of fundamental type. The research method of this research is descriptive and analytical, and the results have been reviewed in a library. The method of data collection was by taking notes and taking notes from reliable sources. The statistical population of the current research is the Masnavi of Molavi and Golshan Raz of Sheikh Mahmoud Shabastri and the sample size is the poems written in the mentioned works

Although the necessity of examining the fundamentals of belief of poets and writers in order to reach the depth of content of their works seems obvious, but in the contemporary period, less attention has been paid to this issue, and therefore literary researches have often found a uniform and monotonous state, which means that often in the form is summarized and if they paid attention to the content, it was without paying attention to the religious roots of the poet and his worldview. In the meantime, even the rhetorical, musical, and linguistic purposes that were emanated and influenced by the poet’s attitude toward himself, society, and the universe, have been ignored, as if they were not original or not worth investigating. As a result, they cause unreal judgments, which added to the darkness instead of light. For this reason, in this article, we have tried to show the influence of the religious roots of two great poets, Sanaei and Molavi, in order to better understand their works, hoping that it will be a step to get away from the world of illusions and fantasies and get closer to the land of truths and lights

In recent years, the cognitive functions of emotions have received special attention from epistemologists. One of the most important challenges in this field is whether emotions can be used as a tool to better understand a phenomenon. Two groups of answers can be seen regarding this question. One group presents emotions as an obstacle to gaining knowledge and understanding of phenomena, and another group advocates positive cognitive functions for emotions. Since the rereading and reconstruction of our mystical tradition contains insightful insights into the issues of the day, the purpose of the current research is to examine the opinion of Maulana Jalaluddin Muhammad Balkhi in line with the above question and to provide an analysis of how emotional exposure leads to a better understanding of a phenomenon. In order to discover his point of view, in addition to spiritual Mathnavi, we have also referred to Fieh Ma Fieh and Maulavi's writings. The findings of the research show that from Maulavi's point of view, emotional encounter with a phenomenon can lead to a better understanding of it by creating empathy and changing the way of paying attention to it. Also, since every emotional process includes evaluation and judgment about a phenomenon, according to Rumi's mystical point of view, the audience can trust this evaluation when they have the necessary spiritual purity.

Mysticism as a cognitive trend based on intuition is originated from self-purification, whose theoretical principles are manifested in religious texts and literary and mystical works. The issue of tayy al-arḍ (thaumaturgical teleportation or folding up of the earth miraculously) has been analyzed and evaluated in mysticism as one of the exigencies arising from the levels of formal perception (shuhūd) in line with the manifestation of Divine Names and Attributes. According to Mawlavi (Rumi), the stages of human perfection are formed based on the evolution and transformation of human existence from imperfection to infinite perfection. This transformation, in addition to the inner impact, has an impact on his physical body as well. Therefore, from Mawlavi’s perspective, the quality of tayy al-arḍ can be explained in this field. Accordingly, the interior aspect (bāṭin) of the Prophets and Godly Saints has special qualities and capabilities that distinguish their body from that of other people and as per the evolution and transcendence of the body as a result of the spiritual wayfaring, it provides the necessary ground for the acceptance of miracles such as tayy al-arḍ. In this essay, after examining the concept of tayy al-arḍ and the principles of raising this problem from Mawlvi’s perspective, the quality of its realization will be explained.

Human beings have purposeful creation in the position of Ashraf and must achieve the degree of perfection in the path of life in order to be worthy of their main position. This important matter has made thinkers to express the way to perfection in many ways. Abu Hamed Mohammad Ghazali, as a thinker and thinker, has expressed valuable opinions about perfection by writing numerous works. The main purpose of this article is to investigate the effects of Imam Muhammad Ghazali's view on the perfection of man on his later thinkers in an analytical-descriptive way. From his point of view, the ultimate perfection of man is to gain control over the soul and as a result to reach the closeness of God. He has mentioned steps to get this rank. These steps begin with finding a guide (bearers of the divine message) and following religion and are strengthened by acquiring knowledge and knowledge. Then by avoiding vices and acquiring virtues, this can be achieved. Ghazali has created many developments in the field of perfection compared to his predecessors, the basis of which was the amount of benefit from religion. He has left his influence in various fields of philosophy, theology and mysticism, which shows the wide scope of his influence. Influences such as turning more attention to religion, moderate rationalism, the integration of Tariqat and Sharia, etc. Molla Sadra, Faiz Kashani, Sanai and Maulvi are among these thinkers who have been most influenced by him.

The reflection of mystical feelings and teachings of mystics in the form of poems is one of the widespread achievements of Iranian mysticism in the long history of Persian literature. The most valuable manifestation of the links between Shiism and mysticism in Persian Sufi literature is the affection to the Imams (AS), and the love of mystical poets for the Ahl al-Bayt (AS) and the children of Imam Ali (AS). In this research, due to the many similarities and connections between Sanai, Attar and Rumi, and also the position of these three poet mystics in the historical transition of mystical poetry, the symbols of Shiism are examined in them. There have long been different views about the affiliation of some great Iranian poets and mystics with Shiism, hence we see a range of opinions, including affiliation with Sunni, Shiism, Sunni Shiism, and Shia Sunni. In this paper, we have tried to show some aspects of the attachment and connection of the great mentioned poets with the Shiite religion through in-depth studies, and re-reading the poems and memorials of Sanai, Attar and Rumi.

Imam al-Husayn's movement left its profound impact on Persian Sunni poetical works, namely, Hadiqah al-Haqiqah of Sanayi Ghaznavi and Divan Shams of Mowlawi. In both of them, Imam al-Husayn is praised as a sublime personality and Yazid is described as a mean person.

The difference between the Qur'anic readings, which is one of the most important sciences in the geography of Islam and one of the most important issues in the Qur'anic sciences, especially in the early centuries, mainly since the early of forth century, has been the subject of scholarly controversy, and the cause of religious and sectarian strife in a written form in Muslim public culture. Verse 130 of Surah Safat " سلام علی آل یاسین : Peace be upon Al-e-Yasin" is one of these cases. This recitation of the holy verse, which has been written in the same way in the popular recitation of the Qur'an, has been mentioned in some other famous recitations and in the hadiths in the form of " سلام علی آل یاسین ". In this article, the author examines Rumi's special view in this regard in Mathnavi, and presents its similarity with the opinion of a group of Sunni scholars, as well as the majority of Shiite scholars.

The outward and inward beauties of the Qur'an, the comprehensiveness, novelty, and depth of the Qur'anic meaning have caused Muslim poets and listeners to embellish their writings with the word of revelation and try to analyze and explain it. Unaffected, the manifestation of the Holy Quran in Masnavi in ​​various subjects is clear and obvious. The attractiveness of Masnavi is undoubtedly due to Rumi's special attention to the Quran. And its interpretations are not possible. Due to the wide range of topics in Masnavi that is influenced by the Qur'an, in this article only, the attributes of the Holy Qur'an that have been included in the word of revelation and Rumi has referred to those verses have been examined. Research findings show that most verses in Masnavi Which has expressed the characteristics of the Qur'an and has been considered by the poet and interpreted, and Rumi has been able to use the Holy Qur'an and its beautiful verses in the best way to achieve his goals and prove religious ideas.

To modify of the apparent meaning of the Holy Qur'an and the other semantic substitution that contained in its ventricle, are one of the important concerns of religious scholars. In spite of the opposition of some scholars in various Islamic groups, religious paraphrase advocates have explained and justified it. The question of this research is that: The believers to paraphrase assent in Holy Qur’an in the replacement of the inner meaning rather than the apparent meaning, what issues they should consider. This investigation uses a descriptive-analytical method and with reference to library resources, compares the Ibn Rushd and Mulavi perspectives on the characteristics of the advocators of paraphrase.The findings of this research are that both scholars believe in paraphrase in Holy texts. Ibn Rushd as a Muslim philosopher,   considers one of the most important conditions of the advocators of paraphrase to be familiar with intellectual reasoning. On the other hand, Mulavi as a Muslim mystic, considers the most important characteristics of the advocators of paraphrase as a way of mystical intuition.

The definition of life means to go beyond the repetitive life that just focuses on the satisfaction of instincts. That's one of the interdisciplinary discussions and intellectual processes of the modern age; so philosopher, psychologists, psychiatrists, scholars of religions and philosophy of religion and philosophy of ethics have presented different views on it. How a person can live and have an appropriate interaction with the universe is a matter that is shared by all these currents. In this paper we're looking for some questions like, what are the most important impediments of life comprehension impediments in Molana's point of view, by analytic and descriptional method. And ofcourse how do noetic and non_noetic impediments influence on this matter. We found that in addition to beliefe in the objective meaning of life, Molana emphasizes on the importance of understanding the meaningfulness of life with God, the immortality of the soul and the ethics of the system of the universe, the foundations and assumptions of his universe, anthropology, and theology moreover his beliefe in the objective meaning of life, the problem of understanding the meaning of life has reasons, obstacles and Dimensions and numerous effects. So far, he has offered some solutions to deal with the crisis of emptiness, frustration, loneliness and self-alienation of those who do not care about biosafety, and has drawn specific and concrete schema for human ideal life. Fanaticism and anxiety in a belief, suspicion and imagination are the most obvious obstacles to epistemology; also lack of adherence to religion and forgetfulness Alone of the remembrance of Allah, the Exalted, the Companions of the Criminals, the Creation, the Misconceptions Lying are some of the most important non-epistemologists in understanding the meaning of life in Rumi's thoughts, which are considered in this research.

Love is one of the attributes of God and the origin of creation. In fact, this love denotes the ‘Absolute Being’, and life without it is like soulless skins. Molavi has adopted love for his spiritual way of life; similarly, ibn Farez has embraced love in every step of gnostic stations. Therefore, ibn Farez and Molavi's attitude is a lover's attitude towards the true beloved, and this is an indication of the gnostic knowledge and cognizance of these two gnostic poets. Holding an inquiry into the word ‘love’ relying on the Quranic verses, hadiths, and gnostics, in this article, we have conducted a comparative study of the ‘immortality of the Divine love" in ibn Farez’s Ta’yyeh Kobra and the Arabic sonnets of Molavi in ​​Divan-e Shams.

Masnavi-i Manavi is an impressive work in the realm of Islamic mysticism, where Molavi using his Quranic discourse, provides disciples with many teachings. He also has certain opinions regarding Quranic interpretations and by means of his mystic intuition, he tried to explicate different semantic aspects of Quranic ayahs. The first person who imitating Molana wrote another Masnavi was his son Sultan Walad who enjoyed the teachings of Masnavi-i Manavi. Although he found a new way of experience in mysticism, his cognition and logic are very much affected by Mevlevi Order especially his fathers. Pondering on his three Masnavies reveals that many Quranic interpretations available in Molana’s Masnavi have been reflected in his work. In the present article, the authors try to examine the viewpoints of Molana with regard to Quranic interpretation and meanings and weigh how much they influenced Sultan Walad's Masnavies.
The results points to the fact that Molana and his follower, Sultan Walad, consider their writings as Quranic interpretation and believe that the words of Allah's fāni spiritual men are illuminating for human beings as are the Quran's divine revelations. As a result, the Quran's interpreters are those who have really reached Allah not the servants of their desires. In their viewpoints, the Quran has different layers of meaning and merely relying on the surface layer does not befit Allah's spiritual men at all. Molana believes that Allah's wvasel (joined) men can only understand up to the third layer of the Quran, but Sultan Walad believes that spiritual men understand up to the third layer and understanding a layer beyond that is only in the monopoly of Allah's true lovers.