جستجوی مقالات مرتبط با کلیدواژه "سنایی" در نشریات گروه "فلسفه و کلام"

Diwan and Hadiqah al-Haqiqah from Sanai, as moral and mystical works, cover various topics of moral and humanizing categories. One of the salient features of these books is that they deal with ethical issues. What attracts attention in many verses are the verbal actions that make the poet's words have a greater impact on the audience. In this article, citing library sources and descriptive-analytical method, the quality of representation of Sanai's moral advice is examined with an approach to John Searle's theory of speech actions.

Ethical advice to organize the moral life of the audience is represented. It was also found that declarative, persuasive, emotional and declarative actions were reflected in these verses. The purpose of the declarative action was to express the certainty of the speaker's words and the legitimacy of his approaches. The persuasive action is often grammatically explained and has a negative aspect. Emotional action has been effective in representing the inner states of the narrator or characters. Through the use of declarative action, he has refuted and abolished the sanctity of windmills, in which the poet's mystical approaches have had a direct effect.

One of the solutions that philosophers have presented to justify the emergence of plurality from unity has been to consider a hierarchy of beings. Sana'i Ghaznavi is among the thinkers who believed in a hierarchy for beings and was influenced by the Neoplatonists in this discussion. But Sana'i is also influenced by religious wisdom. This has caused his opinion differ from Muslim Neoplatonic thinkers. His emphasis on the divine will and the dependence of the general intellect and the general soul on the matter is, more than anything else, what shows his difference from the Neoplatonic philosophers. While considering a role for mediators in creation, Sana'i emphasizes that they are a facet of the divine order and what is really the cause of creation of beings is divine power and God directly created beings. Sana'i is more intent on praising God and uses the general intellect and soul for this purpose. However, what really exists in his opinion is not the intellect and the soul, but God.

Sana‟i is the true founder of the mystical system that has dominated the minds and hearts for centuries. In addition to Sufi texts such as Ghazali's Sawaneh and Lawaieh attributed to „Ayn al-Qudhat and Meybodi‟s Kashf al-Asrar, one can find his poems in Rumi‟s Masnavi and Fihi Ma Fihi, and etc. Considering that monotheism is one of the mystical issues that is widely reflected in Sanai‟s works, this paper seeks to study monotheism and monotheistic manifestations in the works of this precious poet. The findings show that, Sanai‟s views on God‟s actions sometimes come close to Ash‟arite. In some debates, such as monopoly of actions to God, Sanai approaches Ash‟ari, but by proposing the ideas of other sects, such as the Shiites, he intends to unite the Islamic sects.

The image of God has been presented in a particular way in each culture and civilization. Such images which are born out of particular beliefs of a different schools of thought, directly influence the thoughts and deeds of the people, as well as the construction of their ideologies and worldviews. Our efforts in this paper are directed towards studying and comparing the image of God in the viewpoints of two Muslim philosophers, namely, Naser Khosrow Ghobadiani and Sanaii Ghaznavi, in order to find and understand the differences and similarities between these two scholars and, from there, analyze the influential factors on these considerations and viewpoints.

Sanai is one of the prominent Persian poets who has benefitted from more theological and religious beliefs in his works in comparison to others. In spite of the dominance of Sunnite religions, such as the Asharite and Hanafite, in his time and place of living, the Shiite theological beliefs are vastly reflected in the works of this philosopher so that he has accurately referred to many of the religious principles of this group alongside those of others and defended them as theological and religious realities. The purpose of this paper is to show that in the middle of the lines of his gnostic and religious poems, Sanai has extensively dealt with theological issues, particularly, those in Shii theology, and in many cases, he has preferred them to the beliefs of other religious branches. In doing so, the writer initially propounds the issue of oneness, in which, by rejecting “vision” and turning to esoteric exegesis and the interior of the Quran, he goes far from the religious principles of the Asharites and comes close to Shii beliefs. Then he poses the issue of “leadership” (Imamat) and, by referring to a number of rational and traditional arguments, aggresses with Imam Ali's wilayah (guardianship) and being the successor of the Holy Prophet (pbuh). In this regard, the writer declares his solidarity with Imam Ali's friends and household and denounces his enemies. In what follows, he emphasizes that the element of “acknowledging act”, like the element of affirmation by heart, is one of the main pillars of faith. Of course, the writer also discusses Sanai's ideas of other theological issues, such as justice, favor, the knowledge of God through God, and the best system, which reflect his Shii viewpoints, by resorting to his poems and valid theological sources so that it comes to light that, through research and without any prejudice, as he accepts the theological realities of other religious groups, he also acknowledges important Shii theological truths. In fact, we can infer from Sanai's theological discussions that, through posing, collecting, and presenting the theological beliefs of various groups, particularly the Asharites and Shiites, in his works, he intends to establish a kind of proximity between them.