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

Sanai Ghaznavi's Hadiqah-al-Haqiqah has been analyzed and has been studied from different perspectives, and due to the design of religious-mystical issues as well as legal and Islamic ideas that sometimes have an unrelated connection with metaphysics, it is a suitable platform for reflecting supernatural foundations. In the present article, while extracting religious and Qur'anic examples such as destiny, the unseen and the realm of the world, in the Sana'i Hadiqah al-Haqiqah and presenting statistical aspects and showing the frequency of each, some components of Sana'i's point of view are explained. The analysis is located. The research findings show that in Sanai's mystical view, due to his religious and Islamic beliefs, there are many Qur'anic and Islamic themes in his mind and language. By reviewing Sana'i's hadith, we can clearly see the abundant use of these terms and themes. Among the four themes, the unseen world has the highest frequency. On the other hand, Sanai uses these themes in various ways. His mystical perspective shows that his mystical profession, Mysticism is not merely a mystical-Shari'a view of such matters.

Masnavi is the main form of storytelling in the Persian poetic literature, and is often ignored by other forms of poetry such as Ghazal and Rubachr('39')i. By studying poems like Sanachr('39')a, Attar, Rumi Rubachr('39')i ... we find that about 10% of our Rubaiyat (Attar 302 and Rumichr('39')s 203 Rabbis-Tales) have been dedicated to storytelling. In this article, through descriptive-analytic method, we examined different types of stories in the narrative Rubachr('39')i of these mystical poets. We conclude that although they contain natural, and so on verbal stories, the vast majority of narratives of these immortality are related to representing mystical experiences and intuitions. Due to the unity and passage of these experiences and the coherent and short-lived structure, the unity of form and content in the quatrains-tales is maximized, and one of the reasons for the attention of Sofia to the quatrains is the occasion of the form and the content of the intuitive narratives. According to their expressions, the narratives use the mystic lesson of the experiential and present on the scene more than the first person; However, a significant number of these stories are narrated in the second way, which is unique in the traditional Persian stories. In spite of the abbreviation of these narratives, we have a change in the angle of vision (even though we have) and even internal stories.

Sanai is one of the intellectual poets in mystical literature whose works has been researched from different approaches but whose divan of poems have rarely been scrutinized. One of the outstanding and frequent elements in mysticism and Sufism and Sanai’s divan of poems is the subject on “mentor and sheikh” that as the spiritual guideline they have an effective and undeniable impact on rearing mystic wayfarer and followers of spiritual journey of Tariqa, with whose guidelines wayfarers go through the internal journey and passages and risky paths. This paper tries to explain the standpoint view of this mystical literature about mentors and sheikhs in mystical journey via a descriptive analytic method within the poetic signs and evidences. It is concluded that the availability of guiding mentor is manifested in two forms and dual dimensions, sometimes seeking materialistic joys and virtues and some other times in search of other world’s virtues, dressed as Sufi and ascetic and leadership, free from worldly engagement, and above all love and fatality toward reaching the spiritual and comprehensive mentors of a perfect man.

The relationship of mankind with truth and his scope of knowledge to God has always grabbed minds of the mystic scholars. In this way, there are different types of approach to the epistemological field and the extent of the scope of the envelopment and recognition of human being toward God.Undoubtedly, Sanai's approach to the relationship between man and truth is important because he has a versed in law and mystical school of though and he has created a deep link between the principles of religion and mysticism.In order to achieve this position, he introduces the tool and mechanism that is based on the three principles of reason (argument), love (mysticism) and quote(Quran).According to him, the alignment and unity of these three epistemic instruments pave the way for the humankind to know truth. He believes that reason is the first necessary tool in this way. But Sanai's praised reason does not have the necessary function due to the inherent limitations of its function and because of the lack of enumeration of the essence of the truth is imperfect and sterile; therefore, the Sanai prefers the love (mysticism) in the recognition of truth.The function of love in his epistemological field is to provide a platform for a higher understanding and elevation of the epistemic level of the seeker. His third epistemic tool is the Qur'an. In his school of thought, seeking for the Qur'an to achieve certainty of heart and faith is necessary but in order to understand its true meaning, the human heart should be free from temptations and desires.From Sanai's point of view, recourse mysticism and esoteric intuition is the basis of the seeker to attain this level of existence.In this research, the analytic-descriptive method of the Sanayi epistemic triangle based on these three pillars has been examined and it is concluded that he considers these three most important and most effective factors in recognizing the truth and he believes in their convergence and coexistence to achieve a true self-knowledge and real cognition.

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.

Persian poetry is full of romantic and mystical images. It is full of intuitive and mystical themes. Among classical Persian poets, Sanai is one of the pioneers of mystical poetry. Sanai was a modernist poet and a founder of mystical and esoteric poetry. He presented mystical themes in literature by using symbolic language. He used symbolic and metaphorical language and in this way he revived Ode. Considering these facts about Sanai, it seems so important to have a linguistic approach to mystical and symbolic contents of Sanai ’s poems. So in this study the researcher has tried to present the history of Language, its functions and also the definition of symbolic language. In addition, the content of mystical and symbolic language of some mystical poets, specially Sanai, was examined. It was shown that how Sanai used symbolic language to speak about mysticism and his beloved in his two-valuable works, "Hadighatolhaghighah" and " Seirolebad elalmaad".

In this article, by extracting and analyzing Sanai's poems from his work collections, his perspective on love - the significant element in Islamic Mysticism - is determinedThat is the love which flows through the whole world and is the cornerstone of creation and its hidden essence; the love which the beloved himself has planted its seed in the lover's heart and by cunning and numerous tricks attracts the lover to himself; the love which leads the lover to the place where he does not see himself and it is only the beloved who emanates him because the soul of the lover is the same as the manifestation of the beloved.

The issue of imitation and duplication of research, especially in terms of research and mystics have an important place. Imitation and emulation, especially the mystic science which is to be condemned, because it knows nothing but noise; Why not help these mystics of science. In front of this parody of the Kasbi or empirical science or research is ladoni and the benefit of no value through ascetic is man who should endeavor to reach the heart of care and treatment. Rumi, particularly in the discretion of the proposal and compliance injudicious thoughts and fathers are condemned and surrender to the proven principles as injudicious. Mystics believe that science is not merely an imitation of the world to know the truth and for sure, the argument does not go far enough and no doubt the inquiry will not reach to his right.

Although the intermingling of mystical ideas with poetic verve began in fourth century hegira with the quadrants of Abu Saeed abi-al-Khair، Sanai is the first poet whose poems are not explainable and interpretable except in the domain of mysticism. In other words، the objective and purpose of the poet in his works is to express mystical themes. He has given shape to mystical worldview in his works and has reached such a perfection in this field that his Hadiqah can be considered an encyclopedia of mysticism and Gnosticism، because it contains numerous admonishments، traditions، examples and anecdotes in different mystical fields. One of the main subjects of this spiritual book is knowledge of the Absolute Truth (God). In the viewpoint of the mystics knowledge is the very understanding of God. In mysticism، Truth is only One، that is، the Almighty God. Hence، true knowledge is knowledge of God and this knowledge is related to the acts، attributes or the quiddity of God. The mystics maintain that knowledge is an illuminated meaning whose interpretation is not conceivable and at the time of necessity it cannot be expressed except through similar words or allegories and cannot be taught. The heart of the mystic is blessed with the knowledge God. The present research is an attempt to study the viewpoints of Sanai about knowledge in his Hadiqah، which was composed during the time of maturity of the poet and contains all his mystical viewpoints.

One of the most controversial issues for the followers of great religions has been the scope of man's determinism and choice with regard to the will of God, the creator of the universe. The Islamic sects of Mutazeleh, Zeidieh, Ismailieh, Imamieh, Matridieh, 'Ashaereh, and Jabrieh hav assumed the most an the least amount of determinism for man respectively. In the light of Hakim Sanai's poems, this paper attempts to show that despite common beliefs, his ideas are in line with Matridieh and Imamieh Shiism and very muich different from those of 'Ashaereh and Mutazeleh.