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

In this research, based on the views of Plotinus and Ibn Sina about The correlation of love and knowledge in human, their views are examined and analysis these differences and similarities. In The correlation of love and knowledge in human discussed the effect of love for the desire for knowledge for the attainment of goodness and beauty, the attainment of moral properties, and the union with the general forms and God is considered. The most important issue of the research was to test the hypothesis whether Ibn Sina in the foundations and the correlation of love and knowledge in human was influenced by Plotinus's philosophical foundations while discussing the love of knowledge? Relying on a descriptive analytical method, this article finally concludes that in the epistemological view received from Plotinus's views on love, love is the opposite of the path of knowledge, the path to achievement and union with one. Love is able to achieve something that has no limits and no form. But this view is ontological for Ibn Sina because the perfection of the human`s souls is the same as the essence of absolute goodness and the issuance of moderate actions such as human virtues and stimulating the heavenly souls towards the heavenly substances which are due to the likeness of absolute good and the end of this similarity. It is an approximation of absolute goodness through virtue of perfection and virtue. In addition to being influenced by religious views, Ibn Sina was also influenced by Plotinus and directed the flow of Islamic thought towards illumination and mysticism.

Divan of Attar Nishabouri, a mystic and a great Iranian poet, has always been of interest to lovers of poetry and literature, and many critics and researchers have studied and researched this work, and translators from European and Arab countries have also turned to it. There are subtleties in the meaning and meaning of this Persian poet's poems, which in some cases have become the basis for presenting views; Therefore, the influence of his poetry is not limited to Iran and Persian literature. For a long time, his poems have attracted the attention of scholars and experts across the borders, including the Arab world, and following that, his works have been translated several times into different languages, including Arabic, and the review and criticism of these translations is necessary to It seems The present study seeks to analyze and analyze the translation of Attar's mystical lyrics in Arabic based on the descriptive-analytical method, and by comparing the original text with the translation of Ali Abbas Zelikheh, to express issues such as mistakes in understanding, omissions and The equivalent should be chosen inappropriately so that it becomes clear to the audience that the meaning of the words and expressions is transferred to the target language, and is the translation of the translator responsible for conveying concepts to the reader or not

The concept of the “perfect man” and his characteristics are a significant subject in Sufism and Islamic mysticism. The perfect man manifests God, and knowing him is like knowing God. (Problem statement) The study of the characteristics of the perfect man among the various views propounded by the mystics and the comparison and evaluation of these views can develop knowledge and guidance. (Research purpose) Ghazali and Rumi are among the most prominent thinkers in the Islamic world. The purpose of this study is to identify the perfect man and his characteristics from the viewpoint of Ghazali, and accordingly, draw a comparison between Ghazali’s and Rumi’s thought. The present research is a descriptive-analytical desk study. The results of the study indicate that the concept of the “perfect man” is also used in Ghazali’s works. Both Ghazali and Rumi believe in the necessity of a thorough and perfect man and his ultimate superiority. Ghazali and Rumi are Ash'arists and believe that Sufism is the best way to arrive at the truth. While Ghazali is a pious and dismayed Sufi, Rumi believes in romantic Sufism. Ghazali’s perfect man is bound to observe the outward religious principles. However, due to Rumi’s reproachful nature, Rumi’s sage, in some rare instances, does not adhere to the externals and is thoughtless. Ultimately, both Ghazali and Rumi believe that the Prophet Muhammad, who is the last prophet and messenger of God, has the highest and most complete degree of perfection. Mentioning other mystics’ views, this study attempts to review and compare the views of Ghazali and Rumi in this regard.

Decoding of hidden meanings in pristine texts is a challenge for researchers to develop new and acceptable methods for dissecting and extrapolating the concealed messages in these written heritage texts. One of the most effective methods to accomplish this arduous task is analyzing discourse via studying conceptual metaphors that reveal the Author's thought process. The aim of the present research is to clarify Abdul Qadir Gilāni's mistic discourse that was dominant in Islamic world for centuries, and its analysis through Fairclaugh's discourse analysis approach in three steps: Description, interpretation and explanation. In this project, "Love" Metaphor has been studied by the researcher which is the foreground and frequent in his lyrics, through Lakoff and Johnson's theory that interprets conceptual metaphors as a character of human thought. Through utilizing SPSS software, metaphor identification procedure of Pragglejaz group (2007) has been used to identifying and categorizing different kind of metaphors. The results demonstrate that in Gilāni's discourse, the relationship between a human being and God, should not be characterized as the relationship between and idolater and an idol but rather as a genuine relationship between the lover and the loved. His use of metaphors is not intended to beautify and emblazon his words but rather to enhance the objectivity and accuracy of his message. The discourse of Gilāni is mystic, simple and antediluvian and it is instituted on facility and laxity and one of the inclinations is the lack of awkward ritual for entering the Tarighat.

Imam Khomeini believes that the concept of love is covered by the necessity of covering the divine essence. On the one hand, he believes that the universe is all the shadow of the beloved, even the love of the mountain and nature belongs to the beloved, and on the other hand, he has described the absolute beloved in secret, to the extent that even the use of the words of the unseen is inward. He also knows about the divine nature from necessity and urgency. The language of lyricism and joyful information and romantic themes and reckless expressions do not leave room for mysticism to study and discuss, and if there is a trace and fruit of mysticism, it is its lip and essence, which knocks on the door of love like a ring and says need. Innovation in this research is mystical love in Imam Khomeini's poems, which has not been done in any research so far

In the Islamic mysticism, Love is one of the most frequent concepts that has been considered by many poets and authors since long ago. In mystical-Ashuraic poetry, love is one of the most commonly used themes too; In the poems of Safi Alishah Isfahani's Zobdah al-Asrar (as the first mystic poems of Qajar period) and Omman Samani's Ganjinah al-Asrar (as the most prominent mystic poems of this period), there are clear and hidden references to the True Love of the martyrs of Karbala especially Imam Hossain (A.S.). The main issue of the current research is the adaptation, description, and analysis of the motif of "love" and its elements in the poems of these two poets and the way they use linguistic and imagery capacities to express these concepts artistically. Therefore, the linguistic and rhetorical characteristics of these poems are investigated and compared with a descriptive-analytical method. The result is that at the thought level, there is not a subject as frequent as "love" in their poetry. In particular, love for Imam Hussain (A.S.) has been considered. At the phonetic layer, the selection of soft prosodic rhythms and weights, the selection and repetition of words suitable for the concepts of love have given an inner meaning a touch of lyrical and emotional atmospheres. In addition from literary perspective, The structure and style of similes, metaphors, and hints are formed on the basis of romantic images, and poets have tried to effectively induce their fundamental mystical thoughts by using these elements.

Sheikh Rozbahan Baghli Shirazi is one of the most influential people in the development of Sufism, which is less known due to the complexities of his intellectual and linguistic system. One of these complications that is at the center of his mystical attitude is the term "Eltebas". This term has an inseparable connection with the fundamental trinity of his intellectual structure, i.e. love, beauty and epiphany. In spite of the complexity of the concept of "Eltebas" and its importance in the field of understanding the mystical worldview of Rozbahan, no research has been done that will clarify all aspects of this term. In this research, by investigating and pondering the opinions of the sheikh, it became clear that the term "Eltebas" refers to one of the types of epiphany, which is like a curtain or a covering to cover the light of God or the eternal beauty. A Sufi observes God's light from behind a curtain ("Eltebas"), which is of course the medium of epiphany perception, and prepares to observe and meet this light directly. If we assume that Sufism accepted by Roozbahan has three main steps (human love, divine love, knowledge and monotheism) "Eltebas", with three different layers of meaning, has an active presence in all stages.

One of the fundamental epistemic problems for human beings is the meaningfulness and valuability of life, which relates to man’s spiritual perfection and happiness. Therefore, a proper connection and attachment with God, the source of existence and supreme perfection, is what gives value to life. One way to communicate with God and embark on the path of true Tawhid is through "Divine love." This article aims to demonstrate that God is the sole source of the valuability of life, discussing the position and influence Divine love has in the valuability of life. To answer this question, the article seeks guidance from the ideas of ‘Ain al-Qudat Hamadani. The data required for this research were collected from books and specialized sources available to the author and analyzed in a descriptive and explanatory manner. Therefore, this research is innovative in presenting the most important position and influence of "Divine love" in giving meaning to human life through the explanation of the principles posed by ‘Ain al-Qudat about love. The result indicates that in the mystical vision of ‘Ain al-Qadat, the scope of this concept is such that chaste virtual love, uncontaminated by physical desires, encompasses Divine love and follows an evolutionary course. As a result, the level of the value of life, rooted in Divine love, is continually nurtured and developed, leading to life and tenderness of the soul, godliness instead of selfishness, friendship with the one who loves the Beloved, and pure submission and obedience to the eternal Beloved.

The types of love are one of the concerns of Ghazali and Augustine, the investigation of which is a step in the study of love, conducted with descriptive and comparative methods. The findings show that both scholars considered love as one of the sources of knowledge belonging to the truth and non-truth (God and non-God). Augustine considers the love of the truth and everything along the truth to be the love of God, but he rejects the love of non-truth, except for the loves that are in line with divine love. In Augustine's view, love for untruth is divided into two types; directed to God, such as love for neighbors and self (unequal to selfishness), and non-directed to God. Ghazali considers the types of love (divine and human) as love for the truth lacking Qiblah (direction towards the Kaaba) and does not divide it into real, virtual, accepted, and rejected. Both scholars, while believing in the authenticity of love for the truth, disagree on how it should be; Ghazali, unlike Augustine, considers the figure of speech to be a part of the truth but also of divine love and a non-uniform concept. Regarding the flow of love in existence, Augustine considers it to be inside man having the mode of intentionality and to be a part of human duties, a cause of happiness, a part of the advice of saints, and acquirable. Ghazali, however, considers it to be inside and outside lacking the mode of intentionality and nature. In addition, Ghazali introduces God as the lover and teacher of the first love. From Augustine's point of view, the lack of love for the good or the fear of loss is its justification. Moreover, the love of virtue is conditional on avoiding selfishness, self-admiration, sinful desires, ambitious will, and the rule of human pride, but Ghazali considers virtue to be equal to knowledge (connected to the shore of the sea of love) and knowledge to be immersed in the sea of love.

Discussion of divine love is one of the interesting topics, especially, in Islamic mysticism that has forced many mystics and thinkers to explain and expand them according to the relevant verses of Quran. Also, Imam Khomeini in his works he dealt with this issue, by Paving the way the verses and narrations on the other hand, and also, with the influence of the elders of the valley of mysticism and knowledge, that in this study, We try to discuss and description about it by use of library method and collection of materials and content analysis. What emerges from his works, indicates that both universe and the creation of man are the product of divine love and affection. Such love and affection, can lead him back from this earthly world to the rest of world, if found in the seeker of path of truth, that, of course, it is possible in the shadow of acting on the rules and law that God asked of servant, and The concept “We are from God and turn to God” realized about it. From the perspective of Imam, divine love is similar to a fire that is kindled in lover heart from beginning of creation, and in order to achieve it, one must to get help from purification and cultivation of the soul, which attribute that seeks to purify the self from impurities and obstacles and mundane and material veils that appears inside devotee, and enabling devotee to discover kingdom and meet God based on verses of the Quran.

Love is one of the fundamental issues of mysticism, so that without considering that mysticism and transcendental power, it is not comprehensible. In mystical literature, love has a high position; hence, much of the mystical literature is devoted to this subject. In mystical literature, especially in the words of Sheikh Ala'd-dowlah and Imam Khomeini, which is the subject of this research, love can be viewed from the point of true love. The flow of love mysticism in the theoretical and practical aspects has the characteristics that in the poems of Ala'd-dowlah one can find out how he has been able to apply the flow of love mysticism in his poems and in comparison with the ideas of Imam Khomeini in this subject, one can get To the extent that the mystical mysticism of the poets of Khorasan has been able to influence the mystical votes of a contemporary mystic though differently. The claim and achievement of this research is that Imam Khomeini, as a mystic who emerged from the school of Ibn Arabi and Molla Sadrà , accepted the principles of the mysticism of Khorasan altogether in general, and especially in the case of his poems The other one expresses, but sometimes, especially in his poems, he has raised the same principles in another way, and is a common expression in Ibn Arabi's School, and influenced by the common approach in Shiite jurisprudence, to the principles of observing certain traditions of mysticism Love, like virtual love, has not paid much attention.

Mystical ontology considers existence to have two outward and inward aspects, the outer and tangible shell of which is considered as an imaginary identity, which must be crossed and its interior and essence must be reached. According to Attar, love is the essence of existence, which is present in all particles and elements of existence. Intrinsic poverty and painful need provide the motivation, abilities and facilities needed to move beings towards perfection. Philosophers consider the instinct of love of nature as the cause of the perfectionism of beings, but mysticism, which is based on self-denial, considers love and pain as its cause and astonishment, bewilderment and perdition in the beloved as its end. Philosophers have interpreted this view of existence and its events in terms of the system. On this basis, God has acted in the best and most complete way in delivering every possible being to His existential end. The above issues are of great philosophical and mystical importance for research and analysis. In this research, with the help of library and analytical-descriptive method, the subject was studied from the perspective of mysticism philosophy. The conclution is that the more a creature has love and enlightenment, the closer would be to the real existence and the world of unity and the farther from the world of love. Pluralities and conflicts are closer and have less existence and luminosity.

Wisdom and love are two basic topic in Shah Nimatullah Wali’s poems. From Wali’s point of view love is such a divine gift placed in human’s inside. It is a medium to arrive to integrity and luck. The basic idea in Shah Nimatullah Wali’s doctrine is intuition, not logic. Pantheism is reflected frequently in his speech that is under the influence of Ibn Al- Arabi’s thoughts. Shah Wali disagree with materialistic nous and thrift like Attar Neishabury. He belives that wisdom can’t comprehend with love, and it is an abstacle (hijab) to arrive to cognition and true love. On the contrary, he belives that the Universal Intelect ( Aghl-e Kolli) is vicar of God. He worships it and belives that the Universal Intelect as the first creature acts as a collaborator for love. As a result, he confirms that Wisdom is combined to love and mystical madness and there is no conflict between them. This article has been collected by library style and has been processed by analytical and descriptive methods.

The word "love" in literature in a general sense and in mystical literature in a special sense is one of the most frequent words in different religious traditions and contains various interpretations and analyses. In the epistemology of love, love is considered secondary knowledge. More attention has been paid to this type of investigation in the modern world. But a deep look at the works of the early scholars proves that despite the fact that they were centuries away from Kant's critique of reason and the emergence of epistemology, in their words and writings they addressed love as secondary knowledge and explored its dimensions. In the meantime, mystics such as Augustine in the Christian tradition and Ahmad Ghazali in the Islamic tradition had a significant impact on the epistemology of love, and in this field, they put forward their views not as lovers but as researchers of love. The findings of this research, which was carried out with a descriptive-analytical method based on library sources, show that despite the commonalities between Ahmad Ghazali's and Augustine's views on the epistemology of love, there are also some differences between them. Augustine analyzed the word "love" in detail, while Ghazali confined himself to general expressions. However, their views on the issue of the unity of love, lover, and beloved are so similar to each other that one can speak of the identity of their views. Both religious thinkers believed that "love" means will and desire and it is a covenant to return to God, however, Augustine considered the origin of this will and desire to be the man's will and Ghazali considered their origin to be the divine grace. At the same time, they had different and sometimes similar views on the types of love and their harm. Ghazali considered love to be single, whether divine or human, but Augustine only believed in the love of God. They completely disagreed on the damages or epistemic barriers of love; but they expressed common signs of love, such as faith, the lover's (man's) submission to the beloved (God), and the happiness of the lover.

We know that each class and group use its own language to express the characteristics of its profession and method. Mystics and Sufis are no exception. For this reason, from the beginning of the second half of the second century, through Islamic Sufism and its aftermath, they have created many terms and described and explained them. The first step of sufi’s journey (Soluk) is called Talab. Rumi believes that the requirement of this journey for the seeker (Tāleb) is to be an avid of love, or to serve the Murshid, therefore withMurshid’s blessing and guidance, a desire arises in him. When he reached the desired point, the next step will start which is called Tarab. Rumi’s basic plan for everyone's life is such spiritual that one should either strive for Tarb or Tarb. In fact, his life passed after getting acquainted with Shams transformation. Rumi's attitude towards happiness is so positive. He never places sorrow in his heart and always cries out of love by Sama (Sufi ceremony) and invites everyone to happiness. In his opinion the durable happiness will be achieved when we fall in love. In this research, we want to examine how Rumi explains these two steps, i.e. "Talab" and "Tarab".

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.

The challenge between the therapist and religious clients in psychology is a serious issue that arises due to differences in the vision and the way of looking at God, man, and the world between the therapist and the client. The therapist's unbelievable view of spiritual issues and religious truths spreads a thick veil of mistrust between him and his religious clients, which influences the healing process. Adler's psychology is one of the important schools in psychology that pays attention to the spiritual and religious views of clients. Benchmarks of Adlerian psychology are will, human kindness, love, etc. These concepts have a special development and existential field in Islamic mysticism. Such a common ground between Adler's psychology and Islamic mysticism is a significant issue that necessitates research into the content convergence of the teachings of Islamic psychology and mysticism. The present study, which has been done in the analytical-descriptive method extracts some central ideas in the two fields of Adlerian psychology and Islamic mysticism. The existence of such discussions shows the capacity of Islamic mysticism in the field of healing.

Chaitanya (1585-1485) is one of the prominent figures of the Vaishnavite Hinduism. Some of the believers consider him the embodiment of Krishna. Bhakti is the path of love and devotion, and according to the followers of this path, only through Bhakti one can achieve the knowledge of God. From Chaitanya's point of view, love is divided into five categories: Shanta Rati (quiet and gentle love), Dasia Rati (love based on service), Sakia Rati (respectful love), Vatsalia Rati (fatherly and motherly love), and Madhuria Rati (marital love).   In this article, an attempt has been made to answer the question of what is the nature of this love and what is the method of reaching the highest degrees of Bhakti from the perspective of Chaitanya?

Mathnavi "Erfan" is one of the most important poetic clues of Bidel Dehlavi,which is started base on love according to explaining of relationship between hamun and God, also this clue describes the facts of beings, philosophically and mystical points. Bidel gathers all his own evidens with especial telling-stories,base on all gnostics traditions.one of the most effective stories of this clue, is lyric story(kameday and Madan), this story shows the factual and ddeful love of two Indian youth, who go forward in the union way nonexistence bound. Bidel invites liberated and the fact willingness human to inner revelation and spiritual ascension, for acquisition of perfection and factual cognition. Inaddition, he knows that the unique way of reaching to enternal beloved is perishing in Love Sea. The aim of this research is introducing one of the Persian lyric stories in subcontinent which the Persian researchers havn,t  paid attention to this. In this paper, not only the researcher introduces this story, but also she works on its content and thematic explaining. Base on the findings of the research, the main sculpture of this story is built on love, mysticism and behavior. Base on Bidel view, the factual love is formed with lover,s possession, and protracts the lover till death and madness, but they can reach to sempiternal union with effort, endeavor, patience,attempt and reliance.