mahdi maleksabet

This essay,organized in two parts,is alibrary study,and employs the methodof analysis,description and comparison.The first part deals with the introduction ofthe indicative methodof interpretationofthe Qur’an verses and, during which the interpreter choosesa wordand assigns eachletter to theinitial letter of another word, thus presents hisattitude towards the text. The second part of this research analyzes the position of indicative interpretation in the works of Ruzbihan Baqli(1128-1209 AC),known as "Sheikh Shattah"in his books Arais al-Bayan and Sharh-e Shat’hiyat.He has used this innovative method for hismystical interpretation of the mysterious letters and other words of the Holy Qur’an.He himself pointed out the importance of indicative interpretation. However, in some cases he assigns the letters of interpreting word to other wordsthat begins withthe same letterand in someother cases heopens up the field to his own taste to express what his mind has received from mystical inspirations with the helpof indicative interpretation method.Insuchcases, Ruzbihan does not stick to assigning the letters of the word he is discussing tothe initial letters of other words. In these cases, the letter chosen for the indicative interpretation is not at the beginning,but in the middle or at the end of the related words.In additionto the methodological dimension, in terms of content, regarding mysterious letters or other Qur’an’s words that he chooses for indicative interpretation,he sometimes turns tothe documentarymethod of interpretation.So,he authorizes his interpretations by hadithsand narrations ofthe infallibles(PBUH)as well as the words of other researchersof mystical opinions.Sometimes, headheres to the light of his inner perceptions,and so paves the pathof interpretation

The officialization of Shi'ism from the Safavid period onward became the basis for many changes in various political, social, cultural, and other dimensions in Iranian society. Poetry, literature, mysticism and Sufism were not exempted from these developments. In the meantime, monastic mystical poetry in the contemporary period from the constitutional revolution to the Islamic revolution is the culmination of the developments that Shi'ism thought brought about in contemporary monastic mysticism and inevitably in contemporary monastic mystical poetry.themes of monastic mystical poetry in the contemporary period. The first effect is the exaggeration of the Shiite themes that had been introduced into the mystic poetry of the monastery under the influence of the school of Ibn Arabi, and the second effect is the introduction of new Shiite themes that were introduced in the period we are discussing and with the officialization of the Shiite religion. Shi'ism made its way to mystical monastic poetry. The issue of "province" is the most important example of the themes of the first part, which is frequently mentioned in contemporary Khanqahi poetry as a principle of Tariqa. The issue of "praise and lamentation" of Shiite imams (pbuh), especially Imam Ali (pbuh) and Imam Hussain (pbuh) are the most important examples of the themes of the second part, which are repeatedly presented in contemporary khanqah poetry and as a principle of tariqa with many exaggerations. And they create two new themes "Praise and Elegy of Tariqati" and "Muqtal Sarai Erfani" in the history of Persian monastic poetry.

Saadi Shirazi is a ghazal poet of the 7th century, who plays a significant role in the evolution of the ghazal. The poet is the narrator of the feelings and words of the lover through the language of the lover. Homam Tabrizi, Imad Faqih Kermani and Nasser Bokharaei are three very influential poets from Saadi and originated from three different regions with different dialects. The reason for choosing these poets was the influence of Saadi's style and the extent of their success in this influence. The main problem of the research is to find answers to these questions, how are the words of the beloved reflected in the sonnets of the three mentioned poets? What are the differences and similarities of their expressions in quoting the lover's words? Based on this, by using the analytical-descriptive method and using library resources, the words of beloved have been classified and analyzed. The results of the investigation revealed that the beloved of the lyricist of the ghazal speaks with a sad language and body language, and sometimes he talks with the poet through words or writing a letter, sometimes the poet expresses his words simply, and sometimes he reprimands his words. The main audience of the lover's speech is the lover, and sometimes earthly and heavenly elements are addressed. A lover is a seeker and a lover wants separation. Sometimes the lover agrees with the beloved and sometimes disagrees. In order to honor his beloved, the poet embellishes his words with imaginary accessories.

Rituals are symbolic and common activities that are carried out in human societies to take advantage of supernatural forces. In this paper, two rites have been addressed, which seem to be rooted in Ferdowsi’s Shahnameh. One of them is singing “Makhta”. What creates a link between “Makhta” and mourning in Shahnameh is not only the way of mourning, but also the belief in the immortality of the person killed, his championship during life, and the belief that the martyr has defeated evil and increased goodness. The belief that the victim evil is innocent and the epic and tragic nature of  of these mourning poems also strengthen the connection between singing “Makhta” and mourning poems in Shahnameh. Another issue raised in this article is the Flag of Imam Ali (pbuh), which is raised every year on the day of Nowruz in the shrine ascribed to Imam Ali in Balkh province. The research shows that this “Flag” has nothing to do with Imam Ali and is the same Derafsh Kaviani (Flag of Lotus) mentioned in Shahnameh.

Study of the style of structure of the noun phrases and their evolutionIn the poems of Nasrallah MardanyOne of the important topics to be considered in stylistics and grammar is the recognition of the noun phrase. In order to understand the poets' personal style, along with other factors, the structure and style of the noun phrase used in their poetry must be well evaluated As Nasrollah Mardani is one of the few poets in the composition of images among the poets of the revolution, the importance of research in this topic becomes apparent. This article has been compiled in a descriptive way and statistical analysis. In order to examine the structure of the noun phrase of poems of Mardani , all noun phrase were Countinged and reviewed in three sections, pentamerous ,quadripartite, and triplex, and their number and variety are shown in the relevant tables. The findings of the study show that Mardani have used actual and potential Persian language abilities to construct noun phrase.His views have gradually changed over time and, as a result, the number of the noun phrase has declined in his later poems. Bringing the adjective at the beginning of the noun phrase with the extra fraction, making the noun phrase without the noun, use the Enlightening, Unlike the rule and Creating phonetic proportions are the most important Mardani anomalies in the construction of the noun phrase.

 Baha Soltan Al-Valad is one of the reflective mystics and one of the pioneers of Molavi,s school of thought who could preserve and develop his father’s school of thinking by describing and explaining his father’s words and organizing Moulaviye chain. He not only was the commentator of Moulavi,s thought, but also he has achieved so many novel experiences in the mysticism which had particular reflection in his works. Comprehensive contemplation in his works shows that he was deeply influenced by Qoran. Soltan Al-Valad considers himself as a commentator of Qoran and believes that he is able to unravel the Qoranic verses and unveil the mystic meanings of Qoran because of his practical succession and understanding the dignity of emanation in God and entering the threshold of divine subsistence.Even in his sonnets, he has Qoranic speech and explains and describes many of the mystic and religious facts using on the verses of Qoran. In this study, the authors investigate the Soltan Al-Valad,s Qoranic allusions and echoes. The results of the study show that the verses of Qoran have been widely used in Solta Av-Valad,s sonnets and he has applied them in line with his thoughts and sometimes he has glossed them. He makes use of the prophet’s anecdotes to explain the principals of mystic deeds and in many cases, he compares himself with the grand prophets and adapts the events of his time with those of the prophets, time.

Mulana Jalal Al-din, is among Islamic world walked mystic, who never leave off Hazrate-Janan demand until his death and reach so many positions and experience in this line. He could guide so many humans in the water and clay world derision, using his alight course, and reached them to the court of nearness to God. Masnavi Maanavi, which is result of experience and meditation of Balkhi clerical mystic, is a complete collection in which, was emerged all behavior learnings as Mulana believes Masnavi Manavi is elder and head of the right seeker, after him. In Sepahsalar paper quoted from him was” after us, Masnavi will elder and head of seekers and will impllent and former of them” (Sepahsalar, 2008, p. 61). Sultan Valad-elder Mulana Jalal al-din child- who was treated in his father –Mulana- ideology, provide with infinite doctorines (love path searcher), by creation the literation like tri- Masnavi (Ebteda Naameh, Robab Naameh & Enteha Naameh), Divane Ashaar & Majmooeh Maaref. Aflaki said :“he wrote 3 Masnaviat book and one Divan book, fulfill the world with educations and truths and strange mystry and make so many foolish Balidan to mystic learned and learned skilled, and express and wrote all his father’s words with strange example and unparalleled similar things”. (Aflaki, 1983, p. 2, 804). Valad reached in new experienced and exquisite positions in Tarighat path and guided seekers following that and his father Mulana and other grandee of Mulaviyeh Tarighat trainings. In this opinion, Mulana words were so eminent and it should be mystic like Bayazid who could get this truths. (Aflaki, 1983/ 1, p. 434). As a result, he made description to his father toughts and exposed spiritual secrets for peoples (Sultan Valad, 1980, p. 472).

Current research which is on library studies base with analytical descriptions method, aimed to show how much the trainings present in Masnavi Maanavi, reflects in Sultan Valad Masnavi’s, and what strange expressions were used by Sultan Valad in it’s description and illustration? At the beginning of every subject, Mulana words analyse and explain, and after that, Sultan Valad views express and will revealed these new concepts from spiritual subjects. In this regard, this study could represent reflection emounts Masnavi Manavi trainings in Sultan Valad Masanavis introduce Sultan Valad more and more to researchers.

Human being enter in Solook route in purpose of reaching intended destination and cognition his spiritual existence, but supreme goal, which is reaching to scarification in Allah grade and cognition survival position, is not possible for everyone. On the other words, Saalek could reach to truth derivation, that is by contravene authority from himself, hearten in divine saints love and walk by these grandee training shining light and pass continuation and maelstrom of Solook route, healthy. Mystics, everyone, manage program for Saalekan, relying on their scientific power and intuition experiences and with this strategy, guide them from matter world perigee to virtually world. Mulana and his following Sultan Valad, are raised different subjects, in terms of spiritual Solook; in this research, some subjects evaluated. 1/ Solook and mortification and self-fighting which included: 1-1: abandon self-will and reaching to beloved court. 1-2: concupiscence and good doings lapse. 1-3: self-mortification necessity. 1-4: Jihan with himself. 1-5: killing himself by God attention and divine view of mature human. 2/ mystic Solook and hunger necessity which included 1-2: acclaim to hunger. 2-2: hunger and mental exaltation. 2-3: hunger belong to divine and gentlefolks. 3/ mystic Solook and solitude and Chele Neshini which included: 3-1: solitude necessity. 3-2: existence in front of complete human beyond of Chelleh and solitude. 4/ mystical Solook and God mention necessity which included: 4-1: acclaim to mentioning. 4-2: mention to let human go from attachment lock. 4-: mention to burnish thought. 4-4: oral mention and heartfelt mention. 4-5: mentioner degrees. 4-6: mentionfrom divine side. 4-7: correlation between mentioner and mention and mentioned. Valad, who demonstrate Mulana tought, try to explain and detail his father words, relying on tought heritage of Mulavieh group and it’s observational learnings, and guided followers by this strategy to divine nearness derivation.   

. It could be concluded, from collaborative trainings of Mulavi Masnavi and Sultan Valad Masnavi, that Mulana believes the major route of self-examination is mertification and self-fighting and believes, one follow his curnal desire, stop from ascension to heaven. Also, Sultan valad believes attention to animal side and loosen divine side of human existence, results human to reman in soil world. Aaref Balkhi believes, soul is like a mouse, which destroy human worship, because contaminate human worship and deeds to affectation. Sultan Valad, too, following Mulana, believes folling concupiscence cause wasting doings. In Mulana opinion, no treasury would reach without ascesis afflication, and Saalek could reach to edification and refinement, when restrain oneself by living hard and moritification. This opinion appeare in Sultan Valad Masnavi’s, too. Mulana emphasize not be deceived by oneself, because never can be sure of his death, maybe if it is possible, continue his deceiving. In this regard, the remedy is Jihad with self, which, is possible with complete mortal attention. Sultan Valad, too, know the continue Jihad with self, in essential difficulties of Solook and believes that complete human could release Salek fromself devil by divine view. Mulana, know arbitrary hunger, among one the supreme Solook principles and try to save this divine soul blessing from overburding and cause it’s flying in divine universe. Sultan Valad, too, following his practical manner of his father, Mulana, forbidden Salekan-e-Tarighat from long haired to secular foods and believe, hunger obligation would make the heart clear and glossy and prepare theophany the beloved saintship preliminary. Mulana and Sulatan Valad know the hunger belong to divine court specialists. In mulana thought, when the companion were inharmony with Salek, solitude is necessary, on the other hand, when the companion were good, Salek should remain beside his sacred partner. However, in complete human view, presence is better than Chelleh and solitude. Sultan Valad, like Mulana, cherish presence by divine saint and believe the solitude should be from strangers, not from selected human. Mulana, knows the God mention, burning the sensual demands and believes that human could discharge the heart from strangers by undertaking mention and released from mental trap. This idea exist in Sultan Valad Masnavi, too. In Aaref Balkhi opinion, mention devided in two type, oral and by heart, which heartfelt mention could discharge Salek existence from stranger. Sultan Valad, too, by dividing mention to oral and by heart, prepare heartfelt so much and believe true Salek should pay from entire to divine mention. Both Mulana and his son Sultan Valad, knows the mentioner degrees different and believe that mention is from God sake and in upper degrees, mention, mentioner and mentioned become one.

The present study seeks to investigate the influence of Abu Nasr al-Sarraj Tusi's book Al-Luma Fi al-Tasawwuf and Abootaleb Makky’s Ghoot ol-Gholoob regarding the subject of Sama on Abu Hamid Muhammad al-Ghazali's Ihya Ulum al-Din (492 AH). The approach in this study is a descriptive-analytical one. Research on Ihya Ulum al-Din helps to better understand the culture of Sufism and Persian literature. In this study, samples quoted from al-Luma and Ghoot-ol-gholoob by al-Ghazali in his Ihya are investigated. These include various subjects like Wajd (spiritual ecstasy), Sama, and the views of the Prophet of Islam (PBUH), his companions, and the elders of Sufism. Most of these excerpts are the sayings of Sufis and anecdotes about them. The results of the present study showed that Al-Ghazali uses the materials from al-Luma in several ways. Sometimes, he directly quotes the exact language of al-Luma, but other times he elaborates on or summarizes the material as he deems it necessary. Another method used by al-Ghazali is that of presenting the material with a different classification and format. The precise statement of the chain of sources of a quote is not very important to al-Ghazali.

Sultan Valad is considered as the elder and pioneer of the Mawlawiyya way who followed his father Mawlana Jaladodin and imitated his father style in creating texture. This way he tried to explain his father thoughts and worldview. Although Sultan was very influenced by his father’s discourse in his works, he has gained some new experiences with practical action, and this has caused the creation of novice ideas on some of the topics of theology, Quran and Hadith and Islamic mysticism. Reflection on Sultan Valad works shows that he has a great tendency to interpret like other elders of Mawlawiyya way. Many of the interpretations seen in Sultan Valad’s works affected by Shams Tabrizi's writings and his father’s works. The authors of this study, which was based on library studies and was done by a descriptive-analytical method, analyzed Sultan Vald's new insight with regard to the interpretation of Quranic revelations in light of the speeches of other Sufi elders, particularly Mawlana and early mystical commentaries. The authors tried to answer this question: what innovations did Vald have in interpreting the Quranic revelations, and to what extent did his attitude differ from that of his predecessors? The result of this research reveals that Sultan Valad considers production of devotees’ poetry as the interpretation and narration of divine words received from words of relation. He believes that the disciples are dominant in all aspects of the Qur'an but all divine secrets cannot be put in tangible words and phrases. In addition, Sultan Valad addresses the appearance and inner meaning of Quran revelations.

Eftekharnameh-e-Heydari is about the battles of Imam Ali (peace be upon Him). The book is composed in two parts: one covers the period of the Holly Prophet (peace be upon Him) and the other is about the period after His demise. Written by Mirza Mostafa Eftekhar al-Olama (1284-1327 AH) in 1304 AH, Eftekharnameh-e-Heydari is made up of about 17000 verses. Like all other instances of epic poetry in Persian literature, Eftekharnameh-e-Heydari has been heavily influenced by the Shahnameh. The research question of the present study is to identify whether Eftekharnameh has a proper and coherent structure as an epic poem. In answering this question, the study evaluates the epic inklings of the linguistic and rhetorical features of the poem and its literary position. In this evaluation, the analytical descriptive method is utilized. The analysis of epic features in this work is based on the fact that literarily and linguistically speaking, these features are those expressive components whose presence in a particular work can turn it into an a typical literary example of epic poetry. The study believes that compared to other religious epic, Eftekharnameh has a mediocre literary position, and this mediocrity is due to the poet‘s youth and literary immaturity at the time, it is thought, he was writing this work.

With the Constitutional Revolution in Iran, materialism thoughts emerged in the literary works of some intellectuals of the time, such as Mirza Melkum Khan. Following the Russian revolution, these thoughts were accompanied by the idealistic thoughts of Persian authors about liberty and justice. With the spread of the Toudeh Party in Iran, materialistic thoughts began to be considered as progressive and gained considerable popularity among Persian poets. The foremost feature of this mode of thinking is the specific images of God, religion, human, nature, society, historical dialectics, disappointment and nihilism. Ahmad Shamlou has decorated his poems with materialistic thoughts about these items. The major focus of Ahmad Shamlou’s poems is on materialism. In his school of thought, the evolution cycle, human dialectics rather than material and spiritual dialectics, nature and reincarnation dialectics are formed to replace the theistic thought.

Jamali Tabrizi is one of the eighth and ninth century’s unknown Khamse storytellers who had written five Masnavis in response to Nezami Ganjavi. There is little information about his life and a part of our knowledge about his birthplace and family is from what was mentioned in his works. From his works, it can be inferred that he was born in the second half of the eighth century and lived until 828 AH. The Khamse of Jamali Tabrizi has 19648 verses and contains Masnavis "Tohfat-ol Abrar", "Meher -o Negar", "Mahzoun -o Mahboub", "Haft Awrang" and "Anoushang Nameh". The only known version of Khamse Jamali is a Manuscript number "1284" in India Office which is held in the Great Britain Museum. The first poems of Khamse are dedicated to Timurid rulers, and the last poem is dedicated to one of Qara-qoyunlu monarches. Unfortunately, the rulers did not pay attention to him and he was one of the unknown and disappointed poets of Iran.

Narcissism (Mofakhere) is one of the minutiae of epic literature and one of the contents which has comprised a a major part in the Persian literature. Poets and writers have dealt with the issue based on their personality and the social condition and issues of their time. In addition to the literary works, narcissism (Mofakhere) is also present in the religious-mystic works and the religious and mystic leaders have unraveled their real characters by referring to their admirable and good characteristics and traits. This survey is a descriptive-analytic study based on the library resources which investigates narcissism (Mofakhere) in the sonnets of Soltan Valad and the reasons for doing so. The results of the study indicate that the majority of Sufi narcissisms of Soltan Valad which are sometimes exaggerated are rooted in the his mystical viewpoint. Moreover, the social and cultural condition of the Anatolia (Minor Asia) at that time as well as the condition in which the works were created has also affected his works.

The present paper aims at studying the relationship between language and cultural conceptualizations in Rumi’s poems. In order to do so, the cultural linguistics theory adapted for identifying the cultural-metaphorical system of Persian language as well as the historical and mythological model of "water and fire". Water and fire representations are quite frequent in the six chapters of Masnavi-e Ma’navi and in Divan-e Shams. Rumi has referred to the Classical elements in 1888 verses. He used water in 524 verses and fire in 574 verses. Water and fire as two opposing elements of the classical elements have two distinct characteristics in the natural world. But these two elements have supernatural features and depict a kind of long-standing contradiction of mind and love in literary concepts and metaphors, especially the mystical ones when occurred within one verse. The purpose of this study is to achieve an understanding of the cognition through the utilization of container schema of the words Del (heart), head, and eye. By investigating the functions of these schemata, a more accurate understanding of the individual and social characteristics of this poet would be obtained. The main achievements of this research are as follows: 1. In Persian literature, Del represents intuitive understanding, and the eye represents the apparent senses (five senses) and is the most frequent tool for the perception of reality. The frequency of Del schema in Rumi's poems compare to the eye schema somehow shows Rumi's intuitive personality. 2. Head in Persian is the container of concepts related to thought, but in the Rumi's poems, it is the container of the terms related to love. The concept of love as an entity in the head as the container has been expressed in different words in the poems of Rumi. Analyzing these words expresses passionate love and, to some extent, the love between friends in Rumi's emotional view.

The writer of this paper has studied the themes of research in Haft Peykar written by the great poet, Nezami Ganjavi. In his introduction in Haft Peykar, and in the language of poetry, this poet and the great scholar has presented subjects like the history of research, research planning, data collecting, scientific innovation and its development. The point that such a great poet has paid attention to such a subject is of great importance.

Shahab Addin `Am`aq Bokharayi (542-440 Hegira, A.H) is one of the poets of 5th and 6th Hegira century who was the chief of the poets in the Court of Khezr Khan, one of the kings of Ilk Khan. Not many poems has been left by him, but one can figure out his poetic capability and skill in utilizing simile and metaphor and inventions of live and dynamic images from among those a few poems left.The most drastic changes were in language eloquence and the least in language syntax through the evolution of Persian poems and emergence of modern poetic styles. Among elements of eloquence, simile, which has been known as the essence of literature from the view point of ancient Greek and Iranian scientists and is also the substructure of the instruments of eloquence such as metaphor and allegory, has undergone drastic changes more than others. Changes such as emergence of new ideas and ideologies, development in science and political, social and religious changes occurring in the real world and living environment of a poet affect his way of thinking hence cause a change in literary level of a poem.Examination of figures of speech in the poems of `Am’aq reveals that he is interested in simile more than other figures of speech and sensory similes more than other kinds of similes. However, the increasing and upsward use of rational similes is considerable in his poems. Am’aq’s second best interest is in metaphor, specially metaphor of mosarraheye mojarrade, metaphorical documents have been among the most important poetic instruments used by Ama’agh that made his poems dynamic and energetic. Among different kinds of irony, the frequency of verb irony is more tangible than others. He has also used majaze morsal but not in a prominent and distinctive way. `Am’aq chooses in his imagination figures from among religious and aristocratic elements; therefore, we can see some kind of sanctity, luxury, and scintillation in his images. There is a complete consistency and agreement between poetic images of `Am’aq and elements and components of his poems.