جستجوی مقالات مرتبط با کلیدواژه « geography » در نشریات گروه « فلسفه و کلام »

"Kingdom" is one of the inter-religious concepts that is considered with commonalities and differences in Judaism, Christianity and Islam and is a word that is used in the Qur'an - specifically and in the form of its derivatives - and in commentary books. Semantic equivalents such as "absolute ownership of God and the interior of the universe" have been stated for it. This word is also used in mystical books that consider the Qur'an as one of the most important sources of knowledge and is one of the Sufi terms. goes. The attention, approach and attitude of any thinker to such an epistemological keyword can indicate his ontological orientation towards God and the universe. Hafez is a thoughtful poet who does not neglect to study the principles of thought and wisdom behind the artistic expression of his emotions. He considers himself indebted to the "government of the Qur'an", so it is not unreasonable that a significant connection can be found between his ontological view and the teachings of the Qur'an. The present study seeks to answer the question: "Kingdom" in "Quran" and "Mystical Geography of Hafiz", how is it represented in a descriptive-analytical way and using library sources? And how is Hafiz influenced by the teachings of the Qur'an about this word? Findings indicate that in Hafez's poetry, "kingdom" in addition to the concept of "the interior and truth of everything and the ownership and rule of God" can be interpreted to mean "the geography of the unseen and the world of angels." This word is used in his special narration of the story of creation. In this story, which is based on Hafez's intellectual geometry in the relationship between God, man and the kingdom, "love" is presented as the main epistemological subject and Hafez sometimes becomes the hero of his narrative of the epic of creation with the first person singular. Words related to the word "kingdom" such as: Soroush, Hatef, etc. are also presented in the context of this mythical and Qur'anic epic narrative; On the other hand, Hafez finds a mystical relationship and experience with the geography of the kingdom and its meaning through prayer, supplication and self-purification.

There are three kinds of geographical terms in the mystical geography. Some of them as the natural geographical terms can be found in the external world, such as four directions, the name of cities, continents and countries, they, in the mystical geography, are the symbol and mystery, then they must be interpreted. Second group are the geographical affairs which are originated from Koran like: Ghaf, Arsh, Kaebeh, Towr and Majmae al Bahrain, they also must be understood and construed by the mystical approaches. The third group has presented merely the abstractive geography and they are found neither in the nature nor in the Koran, but they have talked about the places where created only by the creative imagination of the mystics. Some of these places are rooted in the Islamic teachings and some has been influenced by Persian sapiential wisdom. Upper world (transcendental world) is the pure light and more subtle than material world. Quantitative Ideal world has set between spiritual and material world where the souls and bodies will be connected in the purgatorial world. The ideal world, therefore, as the manifestation of totality, universality consists the oppositions. This article, on the basis of mystical researches, has attempted to clarify the mystical geography which is classified in three aspects, namely, natural, Koranic and abstractive mystical geography which has been explained by the Islamic and Iranian outstanding mystics.