جستجوی مقالات مرتبط با کلیدواژه « شریعت » در نشریات گروه « ادبیات و زبان ها »

Hakim Elahi Ghomshei, according to his works, is one of the masters of philosophy, mysticism and poetry and one of the most prolific poets. Undoubtedly, among his many poems, his sonnets are the most suitable exhibition for the creativity and unveiling of the mystical states of a Shiite Sufi bound by Shariat. He considers the Shari'a not only the prelude to attaining the path; In any case, there is no escape from adhering to it. Because he considers these two as two sides of the same coin and inseparable and have a single source. This article, which is based on the many signs of the two categories of Shari'a and Tariqah in Hakim Elahi's sonnets, shows that his language is directly related to his thoughts and all his obvious fascinations, especially in the second period of his life, are reflected in his poetic language. Information related to this research was obtained through library studies and then described using analytical methods. The lack of analysis of his sonnets in connection with his emotional spirits justifies the need for research. In addition to the numerous results obtained from this study, its most important achievement is the striking alignment of his mystical turmoil with a language that is well able to describe these mystical moments.

The Qur'an is a fundamental source used by scholars to compile mystical books. The authors of the Sufi works have used the words, expressions and verses of the Qur'an or the stories of this valuable source directly or indirectly in accordance with their subject matter and in order to clarify some issues for the audience. Mostamali Bukhari, in his commentary on the book Al-Ta'rof for the Sufi religion, has used the story of the Prophet Moses and the corresponding Qur'anic verses to explain mystical, religious and sometimes theological issues. The aim of this research is to realize the complementary approach to the story of the Prophet Moses to express the topics of the book Sharh al-Tarif. The findings indicate a two-pronged approach to this story. In the first one, when God is manifested on the mountain, the Prophet Moses is a symbol of a seeker who has reached the perishing of attributes and conducts. He is as a seeker who is drunk and lost in ecstasy. Dominance, segregation and division have passed for him. This approach presents the entanglement of the story of Moses in the explanation of mystical issues. In the second approach, the story of Moses becomes an example to explain issues related to the law. In this continuous approach, the author introduces Moses as a prophet who is in a lower rank than the Prophet Mohammad in matters such as miracles, ummah, words with God, and closeness.

Sincerity is solitude, that is, cutting off from everyone and joining God and sitting on the "love" stage and letting the sharp bird of hope and interests fly.  The mystic must not be proud of their "worship"(feminine) For God Himself does not look at the gods, but attributes the salvation and purification of His soul to Godchr('39')s providence, not His own effort. Sincerity is the light that burns in the eyes of ordinary people to keep them away from company and sharing. The seeker, in the first place, must avoid the pollution and not be enlightened in all matters and in his actions and worships , he must be satisfied and pleased. God bless the Purification of the path of truth, worship is one of the essentials, the intention of which is not just the Creator and His pleasure and the worshiper needs that all her actions, states, and thoughts be sincere to God.The question is, can sincerity be achieved through worship? Or are other matters and knowledge necessary? What are the hijabs that keep the seeker away from sincerity? Thus, our hypothesis is that Rumi considers sincerity to be the mere submission of the seeker to the unequivocal ruling of the Almighty. The aim of the research is to understand the levels and means that bring the seeker closer to sincerity. He goes through hijabs and obstacles one after another to show the beauty of his beloved. This article has been written based on descriptive-analytical method using library resources.

The Russian Revolution of October 1917 caused Tajikistan to be under intellectual, economic, and political dominance for nearly seventy years. Over these years, Tajik literature was named Soviet-Tajik literature; and as socialist realism, the dominant literary school was formed in Tajikistan around 1920. Any mystical and religious thought was suppressed, particularly in the literature of this era. With the death of Stalin and the rise of Khrushchev, there has been an opportunity for freedom of thought and speech since 1953. Perestroika and Glasnost policy (economic reform and open political space) was founded by the last Soviet leader, Gorbachev, in 1985. After this era, religious and mystical themes came to life again, particularly with the Soviet Union collapse in 1991 as well as the declaration of independence of Tajikistan in the same year. This research, given the full-of-censorship background of Tajikistan in the period of Soviet domination, examines the recent efforts of poets in religious (Shiite) and mystical poetry and reviews this theme in today’s poetry in this country. The most important question is: how has the evolution of religious (Shiite) and mystical themes been in contemporary Tajik poetry? Poetic evidence from contemporary Tajik poets are analyzed and this statistical community constitutes the most prominent Tajik poets of religious and mystical concepts to answer the question.

When socialist thoughts emerged, religious and mystical concepts were considered as serious threats to the government of Tajikistan at that time and censored. The government that understood the true vacuum of spirituality in literature chose an alternative in this field; a fully humane, friendly, instinctive and, safe alternative. Under the influence of Russian literature, mother was praised to the level of God and Prophet. Thus, many “mother letters” were written, like the mother letters of Loyigh Shir-Ali. Sometimes, in order to fill the huge vacuum of spirituality as well as the lack of true theism, the homeland of Tajik poets, referring to the unified communist homeland in many cases, has been praised at the level of God, such as some of Golrokhsar’s poems (see: Safi Ava, 1994). In continuation of the same materialist perspective, “Soil and Earth” as “Mother of God” is observed in the works of most Tajik Soviet poets (see Ghanat, 1994). Nevertheless, particularly after fading of socialist thought, some poets have considered a disregard for spirituality as the reason for social problems. For instance, in the poem “Bell of Awakening” from Earth and Time, Loyigh Shir-Ali complains a lot about the lack of spirituality (see Loyigh, 1993). Since the study deals with a later part of the contemporary Tajik poetry (from 1991 to 2015) and since in the introduction and the previous lines, a brief overview of the Tajik poetry’s status over the peak period of Soviet domination (Soviet literature) was proposed, only the era after the end of Soviet domination by 2015 (see Khodayar, 2018) is reviewed: 1. The decline of Soviet literature and soft return to tradition (1953-1985), “Khrushchev Thaw”; 2. The beginning of awakening and freedom (1985-1991), Gorbachev Era; Declaration of Perestroika and Glasnost (economic reform and open political space); 3. National independence and self-awareness (1991-2015), collapse of the Soviet Union and independence of the Republic of Tajikistan (1991); 4. Independence, doubt, and strangeness (2015), the beginning of the de-Islamization (Secularization) period.

This study aimed at studying contemporary Tajik poets’ religious (Shiite) and mystical poems through poetic evidence, library and analytical methods, and using the Iranian and Tajik libraries and Persian and Cyrillic references.

With the death of Stalin and the rise of Khrushchev in 1953 as well as the establishment of some political and theological freedoms, some poets, particularly Loyigh Shir-Ali, benefited from the lack of spirituality and religious and mystical beliefs. Later, in 1985, with the Perestroika and Glasnost policies by Gorbachev, the last Soviet leader, poets succeeded to create forbidden themes such as religion and mysticism. With the former Soviet Union collapse in 1991 and Tajikistan independence in the same year, Tajik relations with their ancestral homeland, Iran, enhanced. In this regard, the effect of the religious atmosphere as well as the mystical thoughts of contemporary Iranian literature on Tajik’s present literature and poetry (before 2015 and the beginning of the secularization period) should not be ignored; since a more religious mystical (particularly Shiite) religious atmosphere is observed in the poems wrote by many young Tajik poets.

In Tajik poetry, due to the institutionalization of communist thought in the former Soviet republics like Tajikistan, religious and mystical concepts prevailed after Stalin. Although they have experienced a rowing trend due to Iran’s growing interactions with Tajikistan as well as its intellectual and ideological effects - before 2015 that is considered as the onset of this country’s de-Islamization stage, such concepts can only be observed in the poems of younger Tajik poets. Another significant point is that the mystical themes stated by the Tajik poet are usually a type of religious mysticism. In other words, the confusions, bewilderments, and confusions of pure mystical texts are hardly observed in their works. In Shiite religious concepts like praising Imams (AS), waiting for the promised savior (Mahdi) (AS), speaking about the Karbala event, besides the love of Imam Hussein (AS), it should be noted that since the Tajik poets are Sunni, the advent of these emerging concepts in Tajik’s contemporary poetry along with the fading of socialist thoughts and some alterations in the writings and thoughts is highly notable.

Bayazid Bastami is a mystic whose monotheistic thinking has been impressive in all the earlier and later mysticism texts and every aspect of his practices and conducts requires a separate research. But in this analysis, the most important indicators of Bayazid’s mysticism in "practice" aspect were investigated, and it was found that unlike some critics of his thought, he is a mystic who resorted to Thaqalayn (theProphet and holy Quran). Also some of mystics acknowledged that he recited Quran in full, the questions which were answered by him using Quran verses and also his understandings and mystical comments about some of Quran verses implies his affection and fondness towards Islamic Studies and Ahl al-Bayt (members of prophet family). Bayazid is man of prayer and colloquy (with God), and defines "egoism"(selfishness) as the greatest obstacle for practical conduct and doesn't believe miraculous acts leads to mystic's excellence. Accordingly, given the past events in Islam world and the educations which are provided by Bayazid according to Mohammadiah Sharia (Islamic Law), it can be concluded that the return to ethics and theconducts of Mohammad are the salvation guideline of today’s world from darkness in today's world. The contemplation and obtain understanding in Bayzid's word and his conduct being tied up with Islam’s Divine Law, are typical example of this practical pattern.

Internal approaches and methods of profound contemplation towards holy texts and principles of worship are outstanding criteria for mystical thoughts. This, however, does not mean to ignore the outward manifestations of religion and of Sharia orders.This claim is analyzable regarding the views and trainings of the mystics in the realms of one of Islamic principles i.e. prayers. In mystical teachings, along with explaining Tarighat, one can observe attending to the external aspects of Sharia as being in line with Islamic thoughts presented in Quran and Sunnah in a way that it entails the fact that such explanations are the interpretation of mentioned resources.The present study deals with three important issues: the status of prayers, the consequences and blessing of prayers, and the aftermaths of disregarding prayers. First, Sharia has been thoroughly investigated based on Quranic and Sunnah resources, then, with regard to mystical poetic and prose literature, correspondent mystics’ speeches have been quoted. The adaptability of Islamic instructions with mystical learning has been evaluated and judged afterwards.

By studying different periods of the history of mysticism¡ one can find some deviations which caused the strong objection of some great mystics. One of these deviations which remained till the present time¡ is the theory of ‘escaping from the duties’ and ‘voidance of Shariah’. Shariah is one of the key words in all mystic texts and a gauge for identifying the right path from the wrong one in mysticism. Kashf- olMahjub which is one of the important Persian mystic books and one of the important and valuable works of the fifth century (Hijri) which also considered to be among the first noteworthy sources according to scholars¡ has paid special attention to this topic. Therefore¡ it has been chosen for this study. In this article a descriptive- analytical research method based on some evidence from Hojviri’s Kashf-ol-Mahjub is used. According to this book¡ Shariah is not just some religious and jurisprudential duties¡ but in a broader sense it includes all the practical knowledge and teachings. On the contrary to distorted and ‘anti Shariah or irreligious interpretations¡ in none of the stages of spiritual journey you can escape from Shariah since there is no difference between Shariah and the absolute Truth. Hojviri’s reason in accepting or rejecting any issue is in concordance with principles of Shariah. According to Hojviri Shariah is a criteria for identifying the Leader¡ dignity¡ etc. Furthermore¡ he believes that the principles of Shariah¡ Quran¡ Sunnah and Ejma¡ and also wisdom confirm Shariah.

Internal approaches and methods of profound contemplation towards holy texts and principles of worship are outstanding criteria for mystical thoughts. This, however, does not mean to ignore the outward manifestations of religion and of Sharia orders.
This claim is analyzable regarding the views and trainings of the mystics in the realms of one of Islamic principles i.e. prayers. In mystical teachings, along with explaining Tarighat, one can observe attending to the external aspects of Sharia as being in line with Islamic thoughts presented in Quran and Sunnah in a way that it entails the fact that such explanations are the interpretation of mentioned resources.
The present study deals with three important issues: the status of prayers, the consequences and blessing of prayers, and the aftermaths of disregarding prayers. First, Sharia has been thoroughly investigated based on Quranic and Sunnah resources, then, with regard to mystical poetic and prose literature, correspondent mystics’ speeches have been quoted. The adaptability of Islamic instructions with mystical learning has been evaluated and judged afterwards.

The concept of supremacy (velāyat) is highly considered and discussed as one of the most fundamental concepts of Sufism points of view and its thought structure. Little reflection on the history of Sufism depicts that Sufism, as an intellectual and ideological thought system, has improved and developed by passing the years of its birth. After Ibn Arabi, this expansion got to a point that made it difficult for other existed key concepts of this spiritual system to develop. The avarice of supremacy theory gradually created a situation that some preferred it to prophecy and placed it on the top of introverts’ education list, until the 10th Hijri century when Sheikh Ahmad Sarhendi criticized the previous theories by his rational and traditional knowledge and his intuitive insight and introduced a new definitions of Supremacy and Prophecy which were unprecedented in the history of Sufism. He believed, however, that Prophecy is more important than Supremacy but had a great struggle to propagate the theory of Supremacy and explained new order for it. In this analytic-descriptive study, it has been tried to make the fundamental ideas of Sheikh Ahmed Sarhendi about the steps of conduct, Supremacy and Prophecy and the realities of Sharia clear.

Khaqani Shervani، entitled Afzal al-Din، is one of the pious poets of sixth century (A. H). The presence of scientific issues like medicine، astronomy، philosophy، theology، mysticism and religious thoughts in his poetry led to his being called “philosopher”. Religious beliefs and thoughts based on the Law are amongst the most important motifs of his poems which have been elaborated generally in the form of innovative and poetic images. The main axis of this article is the exploration of Ka’beh manifestation in his Divan with regard to critique of imagery; an issue which has not been considered in the past rhetorical books and simply the negative manifestation of religious concepts in literary works، named as neglecting the courtesy of Law، has been mentioned in the form of brief definitions and evidence but there is no detailed discussion about the Law، image and their mutual relationships. The issue of image، the Law and Ka’beh، the interaction of these three words and how they are used in Khaqani’s Divan constitutes the main axis of this article. This article shows that his attitude to Ka’beh and its manifestation، in spite of its high frequency in his poems، is not in line with the principles of Islamic beliefs and teachings، as much as is expected، and the poet has violated such principles and polluted his view with the love of the world panegyrically in many instances.

From the first days of mystical contemplation, there have been significant differences between mystics’ interpretation of religion and that of canonists. Canonists have restricted religion to sharia and regard everything else as apostasy. Mystics, on the other hand, are liberal in their point of view and believe that religion covers a more expanded semantic field than that presented by canonists. Differences in interpretation have led to various clashes between mystics and canonists. The former considers the latter as being naïve and superficial while the latter considers the former as being pagan and apostate. The clashes between these two groups are rooted in two factors: (1) canonists’ superficial interpretation of religion and their focus on the outer layer along with their layman behavior have led them to consider mystics as pagans and apostates; (2) mystics’ unorthodox behavior and their blatant and superfluous remarks which contradict religion, especially when interpreted superficially, along with fake mystics’ behavior inspired by the social ills of the 5th and 6th century sowed the seeds of hostility with canonists. The researcher aims at scrutinizing Sheykh Jaam’s manuscripts to show that he goes beyond sharia and delves into deeper layers of tariqa and haqiqa.

Islamic mysticism, the fundamentals and teachings of whichcan be clearly seen in the works of Muslim mystics, is a valuable element of our culture and religious identity. Knowledgeable and aware thinkers are duty-bound to discover its capacities in the process of globalization and in the interaction of thoughts and ideas. Using a library research method and a descriptive-analytic approach, the present article tries to reread and revise Mowlavi\'s ideas in order to find traces of a new theory in the comparative study of religions. The sublime unity of religions or the internal unity of religions is a theory which can be more or less found in Mowlana\'s ideas. In his works, Mowlavi refers to the unity of religions and considers the internal content of religions more important than their superficial features.