جستجوی مقالات مرتبط با کلیدواژه "داستان" در نشریات گروه "ادیان و عرفان"

Mystics’ absence of the specification of explanatory fundamentals and the ambiguity in their method of interpretations leds to a supposition towards mystical interpretations not being consistent with the common ways of comprehending a text, and the assumption of mystical interpretations being merely the result of the mystic’s passions and personal tastes and them being based on the recollection of meanings and without the terms’ implications was created. and this is only when the mystical interpreter, in quoting Allah’s intention, regards the external dimension of the verses’ meanings as being in the possession of a special authenticity, topicality and aims to achieve Allah’s way of expressing his understanding of the intention. The discovery and intuition distinguished from that of the external meaning of the verses’ was considered signs of the intuition being diverted and concealed in the mystic’s definition. Mystical ontology assigns a being to the world’s external dimensions. As a result, the mystical interpreter doesn't confine his interpretation solely to the external implications of terms and attempts to draw his own manifestation of intuitive meanings by firstly taking into account the outer realities of verses and secondly resorting to such intermediaries as dream, allegory, story, preaching, hadith. This paper attempts to analyse the place of quranic terms and the verses’ external realities in the mystic’s innovative mind and tries to prove that what the mystic intuitively witnesses get categorized as the common meaning of interpretation and longitudinal exegesis presented by the mystics.

The discovery of the hidden angles of the Masnavi text is not only impressive for the researchers of mysticism and decorative literature, but also a special fascination for fiction.In these years, efforts have been made based on Narrative Science of Masnavi stories, but in the field of structural recognition of Masnavi is less spoken Therefore, another look at the discourse structure of Masnavi can be considered as the basis for a variety of researches.The present article seeks to illustrate the Rifts and Escapes of the Masnavi text by relying on the stories of the second three books of Masnavi, and to explain the structure of Masnavi from another perspective. This study is for the first time based on the discourse of Rumi's Masnavi, which has never been investigated independently, of Masnavi rifts and escapes, and the structure of Masnavi has not been explored from this perspective. Three Rifts can be traced in Masnavi stories: narrative discontinuity, spoken discontinuity, and hybrid discord. According to the relation between the main stories and the inner stories, we find that many stories have a semantic link. Therefore, Rifts and Escapes are the basis for the creation of the Masnavi discourse / text, and play a fundamental role in development discourse and realizing Rumi's mystical aims. It must be understood that Rumi, with internal or external motivations, follow up and structure these rifts.

The short story at the onset of its emergence in Iran is with simplicity and its approach is realism. The authors of the course write the story based on the characteristics of ordinary people and the general rule governing society and government and express their criticisms directly or indirectly. Alavi, Jamal Zadeh and Al-Ahmad are three writers who have written a lot of short stories, each of which shows one of the cornerstones of the deficiencies of Iranian society. In this study, by selecting the stories of the comet, Del Molla Ghorbanali and Three Tar, we studied the narrations of these stories with respect to the elements of spirituality, love and ethics, and we concluded that Alavi is a political writer and spiritualist Religious type has nothing to do and spirituality, love and ethics in his story are based on the beliefs that he and other fighters have accepted with the Pahlavi government. In the story of Jamalzadeh, all three elements have also been introduced. Spirituality in this story is of a religious nature, and virtual and immoral love is also full of color criticized by the author. In the story of al-Ahmad, too, Jalal denied the supernatural spirituality that characterizes the opposite person by describing his main character and his interests. The act of the character is unethical to the author and, instead, the main character's love for the instrument is commendable.

One of the stabilizing means of scientific and artistic life of each nation is to associate with the mental and artistic flows of the world. The kind of relation that while keeping and strengthening the originality of one self, together with scientific resources one can keep on tracking the innovation and novelty. Undoubtedly, what reflects mostly the depth of nation morale and affects it is its literature.In comparative literature, in order to recognize again the originality and the relevant equalities and inequalities, a new comparison is made between Manteqal Tayr, the valuable work in mysticism and Persian Literature, and one of the most famous literary works in English Literature. The result is this paper introducing primarily and mostly Geoffrey Chaucer known as the father of English Literature and his Parlement of Foules, and while admitting the deep knowledge of the readers of Mysticism Quarterly about the life and mystical character of Attar as well as his works, briefly they are compared.