جستجوی مقالات مرتبط با کلیدواژه « فخر » در نشریات گروه « علوم انسانی »

The Holy Qur'an establishes a system of meanings between words in which it explains and evaluates concepts based on its worldview. The method of constructivist semantics is a way of recognizing Qur'anic words in this system without any other presuppositions. "Farah" is one of the Qur'anic concepts that, although it has a positive value in some applications, has been criticized in more cases.Thus, Farah's interpretation of happiness reinforces the skepticism of the Qur'an's denial of his opposition to happiness, despite the positive nature of this concept in psychology. Accordingly, this research seeks to find the meaning of Farah in the Qur'an with a descriptive-analytical method and by using constructivist semantics, and then find the reason for its dominant condemnation.This study shows that in the Qur'an, the semantic components of Farah include pride and joy, and this word is divided into two types based on the superiority or non-superiority of the real factor of pride in it, in other words, the existence or non-existence of the component of reality.The Holy Qur'an lists a number of factors for disapproved Farah, including the blessings of the world, the escape from jihad, and the entanglement of believers.In contrast, the divine grace and mercy, which in the Qur'an refers only to spiritual blessings, is the only factor of admired Farah.

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".

Poetry of the ignorance era which is undoubtedly not free from artificiality, is a transparent mirror reflecting the dust of ignorance of the Pre-Islamic society and its people's unthoughtful behaviors and beliefs. A genuine image of such society is only to be found in the poems of the abandoned and opposition parties like Negro poets, Mawali, Slaves, and Saalik and especially in the Quranic verses. The poems of Antarah Ibn Shaddad, the originally Abyssinian blackish poet, have two prominent characteristics: on the one hand he unveils the racism as well as the importance of Arabic or the tribal originality of that period and on the other, he associates his lyrics with epics. While expressing the beauty of his beloved "Ablah" and being away from her, he remembers the battle field and his own bravery confronting the enemy. He brings a new genre preferably called epic sonnet. Being called epic is not a narcissistic act but it is due to bearing some certain features of the epic. After investigating Antarah's motives in her epic and lyric poem, the present study expresses the most prominent characteristics of such poems. According to some epigrammatists the epic-associated sonnet images is derived from the Persian poems through the masculine sonnet discipline. The present paper indicates the imageries of martialism and amour in the Arabic poetry and in the feminine sonnets existed long before the Persian poetry; however, the generating agent and foundation of such poems are different in both literatures.

Al-Mutanabbi is one of the most salient Arab poets as well as one of the most effective of them in Arabian literature. He has composed many poems in different kinds as madh (eulogy), ratha (elegy), fakhr (glory) and etc., but fakhr dominates his poetry such a way that the reader is able to find its trace in all of his qaside (ballade), either that qaside isabout fakhr or heja or ratha, but fakhr is specific to his poetry unlike other poets'. The poet, despite his much devotion to fakhr, does not praise his nation and he does not abandon praising himself even at the time of praising the eulogists. Therefore, it is hypothesized in this study that Al-Mutanabbi is afflicted with too much self-infatuation and pride, or as psychologists call it, he suffers from narcissism. Early in this study, the term narcissism is investigated lexically, and then, the concept is elucidated from the psychologists’ view points. The symptoms of the narcissist people are also counted. Then, the study mentions some of the Al-Mutanabbi’s poems which indicate narcissism, and as evidence in this regard, the writer compares the lexical signs with the behaviors the poet has demonstrated in his life which confirm his narcissist personality. In addition, through investigating Al-Mutanabbi's life and the environment where he had grown up in and his gifted talents, the cause of narcissism in his personality is explained. Finally, the writer concludes that there are signs of narcissism in the Al-Mutanabbi's personality which have revealed themselves through megalomania, diminution of people, ignoring his ancestors for glory, exaggerating difficulties, over-boasting, and an unfaithfulness to the adored

The history of egotism is as long as human`s life. It shows that human being is interested in self-love which is expressing and praising his beauty. In the “poem of egotism”, the poet appreciates all his properties. One of the fundamental topics in the poem of egoism is praising religious beliefs and specific knowledge. One of the specific types of religious egotism is related to highly spiritual affairs, which are approaching God and unifying Him. This kind of egoism, entitled as “Holy Egotism”, is aroused from a pure heart that is confident and submissive to God.After a glance at Ibn ‘Arabi`s life and an explanation about holy egoism, the present article scrutinizes instances of four types of holy egoism in Ibn ‘Arabi`s Diwān; egoism on relationship with God, relationship with Prophet, total love, and self-love. The results indicate that Ibn ‘Arabi concerns about highly spiritual affairs which are approaching God and unifying Him. It is also found out that when writing poems of egoism, Ibn ‘Arabi was aimed at showing human’s status and his relationship with sheer truth.

The pride in the literature is a kind of boast and praise of self and family that has found in the literature of different nations, and especially Arabic literature for days. Pride, for Arabs as the familiar song was sung in each circle and designed a person or group future, with out that it’s singer known as selfish or proud.Abuferas is the tasteful poet of fourth century in Arabic literature that his and his family feature costly is very distinct in his poems. He was in the prison for the days and this was the new windows for his poem. The poet’s prides axis is different in prison and before it. Before, his family was the center and in prison, himself. However, he praises himself and his race persons with concepts as bravery, bounty, chivalry, and other virtues. The definition and descriptive of this concepts and poet’s motives for his prides are the aims of this research.