جستجوی مقالات مرتبط با کلیدواژه « مثنوی مولوی » در نشریات گروه « ادیان و عرفان »

An Archaeological Review of Social Theodophy from Foucault’s Perspective based on Mantiq al-Tair and Masnavi of Maulana. Islamic theology, as a social entity, has received great importance in Iranian social history. Molavi and Attar are listed amongst mystic poets who had expressed their social theories from theosophical ideologies in their poetical words. Altair is listed amongst mystic literates who had expressed their social theories from theosophical ideologies in their poetical words. The present Descriptive-analytical study tries to show that authority structure, as Foucault’s interpretation, is defined based on Foucault’s status and his imperative interpretations in a way that Foucault’s predominance hegemony with regards to historical and cognitional aspects of Islamic theosophy leads to Making subject of disciple in the theoretical and practical system of monastery. While the master posses a characteristic status in the realm of authority and social leadership relying on guardianship and self –actualization.

"Ackankar" is a spiritual movement that was founded in the postmodern era and while it has not celebrated its 60th anniversary yet, one of the claims of " Twitchell", the American founder of this movement and his followers, is that Rumi, Shams, Hafez and Ferdowsi are among the previous leaders of this Pseudo-religion, and not only all of them were part of the ancient Ackankar system, but they also got all their power from this system. Twitchell mentions the names of these elders in his books and claims that the followers of Ackankar (ECKists) did not have any written instructions until the 13th century AD, Mawlānā Jalaluddin, a Persian mystic poet, in his immortal work, compiled their worldview as "ECK" for the first time. What he means is the book of Masnavi al-Manavi, which is a collection of pure mystical beliefs. This study aims to compare Rumi's view on the goal of Soluk (conduct) with the desired goal of the Ackankar movement, which is the result of the experiences of the founder and also the followers of this movement, with the criterion of including three topics from the written works of each of these two thoughts, and then discuss some of its similarities and differences. This research is subject-oriented and descriptive, and through a comparative approach, it deals with the function of religion in the ontology and metaphysical goal thinking of man from the approach of the experimental effect of religion on the soul of "the perfect mystic from the perspective of Rumi" and "the most sublime ECKist from the perspective of Twitchell". The finding of the study suggests that, contrary to his claim regarding accepting Masnavi as his epistemological worldview, neither in the general stages of his conduct, nor in its end, he adhered to the worldview of Rumi.

The Holy Quran is a book of guidance and a source of mercy and good news for Muslims. Throughout history, verses of Quran and themes have been an artistic tool and a source of inspiration for poets and writers. In Rumi's Mathnavi, the use, martyrdom and recourse of themes and stories of Quran is so wide and varied that it is either not possible to understand most of the Mathnavi except by knowing the concepts of Quran or, if possible, it cannot be comprehensive and complete. On the contrary, it seems more possible to know some esoteric and spiritual truths of the Quran with Rumi's book. In the present study, which has been done by descriptive-analytical method and using library resources, examples of spiritual distortion of the Quran in Rumi's Mathnavi, the poet's challenge in his Mathnavi with the Holy Quran and its meanings and finally the immortality of the Quran in Mathnavi Is mentioned. The results indicate that the spiritual distortion of the Quran in Mathnavi is in the context of the story of not prostrating to the devil, the cases of defiance with the Quran are more than the cases of distortion and finally the clear manifestation of verses of Quran, concepts and stories in Rumi's Mathnavi shows well. This poet, in turn, has a role to play in perpetuating the concepts of the Holy Quran and transmitting its teachings to the people of later historical periods.

Ancient Persian literature and the works of poets and writers of earlier centuries have always been of great interest for those who love literature, poets and writers. In this regard, the works of Zandieh and Qajar eras have received less attention due to their imitative approach and ignoring them makes many of the teachings of that period remain obscure and unknown. However, in this period, works are found that are important in many ways. One of the valuable mystical works in the Qajar period is Masnavi Bahr Al-Asrar. This masnavi is a mystical interpretation of the Surah Al-Hamd which is based on the view of the existential unity of Ibn Al-Arabi. This masnavi is composed by Mohammad Taghi Mozaffar-e-Kermani, one of the great physicians, scholars, jurists and mystics of the early Qajar period. In this work, Muzaffar-e-Kermani has tried to organize Surah Al-Hamd based on a mystical philosophical view called "unity of existence". This work, which can be said to be a mystical interpretation of Surah Al-Hamd, composed in the similar rhythm of Rumi's Masnavi, which is about five thousand verse. While paying much attention to Quran, hadith, supplications and sermons, we come across many hints as well as Tazmin (borrowings) from Rumi. This article while introducing the poem and its poet, examines the effect of Rumi's Masnavi and the verses that Mohammad Taghi Mozaffar-e-Kermani has used as a Tazmin and at the same time it tries to influence these verses on the purpose of this work.

In a gnostic look, and specifically an amatory theosophy, love is the column of Creation, the origin of human emergence, and all the universe. “Almighty Allah says: I was a hidden treasure, then I decided to be known, so I created love and I was known” (Rajaee Bokharaee: 591). Allah points to love as the reason for creation and wise poets have expressed the most beautiful and the deepest interpretations for love in different thoughts and terms. Mewlana Jalal Al-din Mohammad Balkhi and Abdolghader Bidel-e- Dehlavi are among the great thinkers representing the deepest concepts and figurative pictures on love. In his cognitive metaphors on love, Mewlana uses such terms as fire, wine, animation, medic, light, voyage, etc. in fact three elements of fire, wine, and animation of love have the highest level of frequency in Mewlana’s Mathnavi, Bidel represents a more abstractive picture of love comparing to Mewlana and uses cognitive metaphors such as flame, speech, written, Sun, treasure, desert, pearl, image, association, secrets, etc. while creating his cognitive metaphors Bidel knowingly inserts some kind of ambiguity in his words that leads to external complication of his poetry. By extending his words and with the help of common terminology he attempts to spread and open his metaphors and make others understand him by giving highly elegant pictures. For him, love is like the sea, sun light, water, desert, king, hero, mirror, path, etc.

One of the literary techniques used by poets and writers is irony. Irony refers to a speech or situation which results in discordance between the audience and the speaker. In such a case, the speaker says something or acts in a certain manner while the understanding of the audience differs from what the speaker intended. In irony, we find two elements: first, the element of innocence, and, second, the element of humor. Innocence, or unknowing trust, mostly relates to the victim of the irony who usually puts his/her trust in the ironist, and falls victim to the deception or pretense of the ironist. The element of humor is the other essential feature of irony. In ironic stories, the characters of the story are juxtaposed in a manner to create a humorous effect. The present article investigated the function of situational and dramatic irony in Masnavi. Molavi, drawing on situational and dramatic irony, has attempted to put the audience in a situation where they, while being aware of the ironic nature of the situation, are surprised, and, therefore, gain a better understanding of the rich concepts. Ironic speech has enabled Molavi to adopt an approach in the climax of the story which is unexpected by the audience, thus dealing them the final blow, and he takes great advantage of such an opportunity to present his rich irfanic [=of true knowledge] and didactic concepts.

Association is one of the mental capabilities.This category as a style in instruction, has got a particular position in literary texts, especially mystical ones. In style of educational association, the nature of education is not predetermined, fictitious.this style makes the text produce, in other words.It produces writerly.The direction, and educational orientation is determined through the process of teaching and training. The principle and the essence of association is movement and dynamism. The topic of this rserarch is to stady the instructional of function of masnavi’s Inter and outer story based on association theory.our research shows that the association is an educational and instructional style and molavi’style in masnavi. Of the association, features in Masnavi of maanavi are speech processing, thoughtful variation, dynamism, multilayer text and unmonotonousness instruction. Molana’s creativity applied the association which is a compulsory process on the service of instruction, a voluntary one in which the instruction has been used for a change.

Of the issues, especially in the sixth century, was Sufism and mysticism that strongly crept persian poem and Sanai is the first person that notice the great mystical systems. Hadight Alhaghigheh and Tarigh Altahghigh systems, are two works on Sufism and mysticism And moreover many of his odes is dedicated to the latter.Examine the life and works of Rumi and Sanai in persian language scholars and researchers - both Iranian and non-Iranian - is very important. The aim of this study is that with descriptive analytical method on base of intertextuality study, to examine the impact of Sanai on Rumi deal.The result proves that Rumi with all greatness is deeply influenced by the ideas and work of the poet Ghazni. If the issues Rumi's mystical love and a sincere faith see himself more than others close to him. According to researchers Rumi most have borrowed from Sanai and the follow so far is that some accuse Rumi to follow too of Sanai.The effect on the mind and language and images and anecdotes is very clear and undeniable.

An overview of Jalāl al-din Muhammad Rumi and his thoughts may indicate that anthropology, as compared to areas of epistemology such as theology and ontology is found to be the most important layer of wisdom in Mathnawi. Among the various scopes of anthropology in Mathnawi, human psychology is discerned to be the most significant one. Likewise, Searching among Ideological-cognitive, volitional (needs and wants), emotional, spoken and practical layers clarified that psychology is assumed to be the most crucial area of Mathnawi. One of the chief problems in different branches of human psychology, especially emotional and cognitive-ideological layers, is suspected to be the issue of pain and suffering which appears as a critical aspect of tragic part of human life. This article sought to study nature of pain and its’ different facets in the thought and prose of Molavi. Subsequently, the collection of Rumi’s viewpoints inMathnawi is categorized in terms of four areas of semantics, ontology, teleology, and moral status of pain and suffering. The result shows that ontology of pain and suffering is the mostly focused, studied and interpreted layer of wisdom in mathnawi. however, Rumi has considered all aforementioned areas in his work.

Sleep، dream، and death are mysterious and wonderful phenomena of human being that constantly have kept the mind preoccupied. Scholars، mystics، psychologists، etc. all have tried to illuminate the unknown worlds from their own perspectives and make a part of it clarified and explain it. In religious mentality، both sleep and death are in charge of transferring soul into the heaven thus they look very much alike. The difference is that in death soul is transferred permanently while in sleep that is temporary. Inspired by the Koranic and tradition، Mowlavihas dealt with other kinds of these phenomena mystically in addition to those of sleep and natural death. This paper tries to study sleep and death from mysticism point of view and their relationship are discussed and explained by Mowlana.

The main and rudimentary purpose of composing Masnavi (rhyming couplets) by Maulana was training and education. As a realistic poet, he was highly impressed by his surrounding happenings that he has applied them to explain the excellent ethical, mystical, and divinely points. Accordingly, he has best used satire and humor as undeniable realities and means of attracting the readers toward Masnavi.This paper seeks to define satire and humor by some experts at first and then emphasize the point that Maulana Jalaloddin Balkhi has accurately made use of satire and humor to teach ethics and mysticism according to the realities of society and true identification of his readers.