معتزله

While the theme of the impudence of individuals deemed insane in the presence of the divine has been explored by various authors prior to Attar, it is within his works that this concept is particularly emphasized. Attar dealt with the arrogance of these individuals, their unanswered inquiries, and their resistance to the destined order of creation, which persistently preoccupied his mind. From an intellectual viewpoint, this preoccupation can be attributed to his verbal disposition, while, from a socio-political perspective, it is influenced by the uprisings, tumults, and events that transpired during his formative years, resulting in the loss of numerous lives. Although this theme is discernible in the works of poets and writers preceding Attar, it is notably conspicuous in his poetry. Had these sentiments not been articulated by the individuals deemed insane or anyone other than Sufis, they would undoubtedly have been deemed blasphemous, akin to the way Khayyam was branded as a heretic with regard to certain quatrains. This study, conducted through documentation, library research and content analysis, seeks to address a few questions. Firstly, what were the reasons for the emergence of such a disposition in Attar's mind and philosophy? Secondly, would the Sufis have condemned these sentiments if they had been expressed by someone other than Attar, even if they were voiced by individuals deemed insane? As concluded, these were the internal concerns and contemplations of Attar, which he chose to convey through the words of individuals deemed insane as a means of unburdening his conscience and avoiding direct condemnation of others.

There is no doubt that Abdolrahim Tawagozi known as Mawlavi Kurd with poetic pseudonym of Ma'doum (1806-1882) is among the greatest Kurdish poets renowned not only for poetic capabilities but also in mysticism, theology, exegesis, and Hadith. His experiences in the fields of poetry and Islamic theology clarify his abilities in these areas. He has published three versified books in Kurdish, Persian and Arabic languages about Islamic theology. He took his most theological viewpoints from Ash'ari's which were described according to a famous Prophetic Hadith defining the matters of belief, righteousness, and Islam. This paper utilizing the descriptive-analytic method and library resources, will reflect Mawlavi's thoughts especially in the Arabic versified book of Fazila. The results of the research indicate that most of Mawlavi's beliefs were derived from Ash'ari's views, but in some cases such as: fatality, Caliphate and Imamate, and divine speech, there are somewhat different opinions

Undoubtedly, one of the greatest Persian classical poets who introduced mystical and intuitive themes into the Persian language is Sanai Ghaznavi. By referring to mystical concepts, he also included a large part of the theological and theological themes of his time in his poetry. The Mu'tazilites and the Ash'arites were among the important theological sects under which Sanai was in his poetry. One of the important works of Sanai, which is the manifestation of various theological influences in his womb, is his Masnavi Hadiqah al-Haqiqah. Hadiqah is a work that is influenced both by the theological foundations of the Mu'tazilites and by the theological foundations of the Ash'arite narration. For example, in the matter of seeing, it is close to the views of the Mu'tazilites, and in the matter of the occurrence and step of the divine word to the Ash'arites. Although Sanai scholars have considered him mainly Ash'arite, it is impossible to doubt Sanai's belief in the love of the Ahl al-Bayt (AS), monotheism and Imamate. Of course, it is quite natural that he is in favor of the Ash'arites in many matters. Because he lived in a time when the light of rationalism was fading in the Islamic world and the Ash'arites were the undisputed rulers of the theological world. Therefore, most of the present research focuses on the impact of theological topics such as faith and monotheism, the occurrence and step of the divine word, divine vision, Imamate, evil, good and ugliness of affairs, in the hadigah.

The Mu'tazilites, as one of the theological religions in the Islamic world, have played an influential role in the development of various Qur'anic sciences. The miracle of the Qur'an is one of the most complex and difficult topics in the field of Qur'anic sciences, which has been considered by Muslim scholars, especially the Mu'tazilites, since the revelation of the Qur'an, and through which valuable views have been presented. In the present article, with a descriptive-analytical approach, the views of the Mu'tazilites on the miracle of the Qur'an were criticized. In particular, three views of economics, news of the unseen and the rhetorical miracle of the Qur'an were examined and the views of Mu'tazilite scholars in the field of the above three theories were examined. The most important result of the research is that the Mu'tazilites went astray in the field of economy, but presented acceptable views in scientific circles in the field of news of the unseen and rhetorical miracles.

No one is without presuppositions and these presuppositions form our judgments and viewpoints regarding the phenomena in the world. Systems of thought are also subject to this rule since they can be based on ontological, epistemological or ideological bases. The ideological basis has an import on the making of concepts and theorizing. The influence of pre-conceptions can be seen in the theories of Arabic rhetorics. Arabic rhetorics was formed in a historical context under the influence of religious, cultural, social and political parameters. The present paper tries to shed some light on the role of ideology in the formation of rhetorical analyses, focusing on the views of Ash'ari and Mo'tazeli theologians. The results show that Muslim theologians, especially the Motazelis, defined their rhetorical concepts according to their ideological stances. Keywords: Rhetoric, ideology, theologians, Ash'aris, Muʿtazilit.

There is no doubt that most of post-Islamic Iranian ancient literature, either in Persian or Arabic, is still in the form of manuscripts which have not been corrected. Even those corrected and translated into Arabic have not yet been translated into Persian. Hence an Iranian reader who is unfamiliar with Arabic will not have the opportunity to enjoy this legacy of literature. One of these works, whose correction dates back to more than half a century ago and reflects the thoughts of a great Iranian figure, Sahib ibn Abbad, is Rooznamejeh. This book is of immense value because, firstly, the writer seems to be one of the first people to use this word in its current sense and secondly, it reflects the attitudes and beliefs of Sahib when he was aged around twenty and had not yet entered the Ministry. This paper firstly focuses on the use of the word “rooznamejeh” in ancient Arabic texts and the reason for Sahib’s presence in Baghdad where he wrote daily notes for his teacher Ibn al-Amid. As there is no other written text about Rooznamejeh except for Mohammed Hassan al-Yassin’s brief introduction, the paper then studies al-Yassin’s correction of this book and the parts he has not included in his correction. To do so it is necessary to answer two questions: Has al-Yassin referred to all the written accounts, books, etc. on Rooznamejeh in his correction? What groups and circles had Sahib mostly met on his journey to Baghdad, and why?  Due to his interest in Mu’tazila and scientific and literary debates and circles, Sahib mostly met the fuqahā and Sufis of Baghdad. Since the book’s author seems to have travelled to Baghdad only once, we can conclude that all the accounts of his meetings with the people of Baghdad are the lost parts of his Rooznamejeh.

Irony is considered as a rhetorical device that is used more frequently than trope and metaphor. Consequently, in spite of all their disagreements in defining irony varieties over centuries, rhetoricians have made significant efforts and have left some conspicuous works about it. Al-Kashāf
Al-Zamakhshari commentary is the most well-known source of rhetorical interpretation that is referred to in understanding literary beauties and sublime meanings of the Quran. Due to the great importance of irony in Al-Kashāf commentary, this study intends to examine the concept of irony in this commentary, Al-Zamakhshari's innovations regarding irony, his approaches to express Quranic ironies, and the effects of Al-Zamakhshari's religious beliefs on the discussion of irony. The findings of this study reveal that it is Al-Zamakhshari who has proposed for the first time the difference between trope and irony, irony in single words, and the difference between irony and allusive proposition. Moreover, he has been the first one to use the direct and the indirect approaches to elucidate Quranic ironies. Finally, his Mutazilaist beliefs have had a great effect on his discussion of irony. That is to say, he has considered some of the ironic images of the Quran that has been contrary to the Mutazila principles to be trope, allegory, or imagery.

Payandani (intercession and mediation) is one of the main theological topics in the opening centuries of the Islamic era. Theologians have haddifferent views on this issue, which along with other theological issues, such as determinism and free will, destiny, justice, and the vision of Allah, was widely discussed by Muslim scholars, and fiercely debated by the Mutazilite, the Asharite and later the Shia. The aim of this paper is to discuss in briefthe formation of Payandani and compare the views of the major Islamic schoolson this topic. Moreover, the researcher attempts totrace this subject in Persianpoetry, especially in the poetry of the distinguished Sufi poets of the sixth and seventh centuries, such as Sanai, Attar, Rumi and Saadi.

Quran, the divine word, is one of the basic and outstanding subjects in Islamic scholastic philosophy.It has encountered lots of disputes in early Islamic centuries. In those times philosophers and scholars, put forward different theses on the divine word. Hashvies, Jahmies, Traditionalists, Rationalists, and philosophers of Islam, each in proportion of their own reasoning, considered the divine word from a special viewpoint. Traditionists, divided in two groups, viewed the divine word as eternal. While Rationalistic took it as creatable. Asharites saw the Divine Speech as evil-promting self and verbally and viewed soliloquy as eternal, verbal as creatable. Meanwhile, some rationalists and Asharites have had other insights. However, according to a text, how the Quran was created. is close to philosophical theology. Since then, Dogmatic theology, Divine unity or the greatest Jurisprudence, became philosophical theology. Hakim Sanaee Gaznavi; (467- 529H) is one of poets, theosophers and theologians who has clearly, specially in Hadgat-ol-Hadige, showed his philosophical theological thinking. Through his poems, a Although he has used the language of art, one can find his opinion in this regard. The writer of the essay, while enumerating various ideas about philosophical theology, has tried to find Sanaee’s thoughts and insights on the Divine speech using his Hadigat-ol-Hadige.

Faith is the basic sector of All Religions and the most important term that Theologians have presented their descriptions according to their point of view. Besides faith in Islam has a different meaning From Other Nations, also there are various comments about faith among Islamic Sects. Every especial Islamic Sects has represented comment according to Quran verses and it‟s Commentary that is totally different From  others.  Sufis  have  also  paid  attention  to  faith  that  somehow differs From the other Theologians‟ point of view. That‟s clear that the view to “artistic look to Theology and religion” be deeper, the frame of Theologians‟ issue will be something else. In This Article, the Author has Attempted Not Only to Mention Varios Quran  Verses  and  Theologians‟Ideas But Also to  take  Sufis  and Especially  Mawlānā  Jalāloddin  Mohammad  Balkhi‟s  Views into Consideration.

Theorem of seeing is of controversial theorems which has been a pretext for argument among different sects in history. This subject is so important and notable which can comprise everyone''s belief and sect. Whether those who protest seeing or those who believe in seeing God try to make their belief to be accepted and this is interesting that in order to prove their allegation، both groups in the short run refer to those signs of Koran which has a word in relation to seeing God and interpret the sign in question according to their language (kalami) mood. They sometimes interpret it along with theosophical view and zeal. Ghazali who has an important role in preaching Ashariyyat، besides the analysis of seeing theorem from Ashaereh position، relates it to concepts such as knowledge and zeal and characterizes its relation to these two. Therefore، his beliefs are new in some way.

Paying attention to the intellect and wisdom at the outset of islam for understanding the koran and the narratives was presented to the people. This presentation was in such a way that Islam was equal to rationality and pagan was equal to irrationality. The effect of this thought was so obvious in the verses of the early poets of the persiaen literatures like ferdousi and Naser khosrou that the praise of intellect was one of the movties in their verses. Due to religious diversities and the advent of the speech schools, especially ofter the appearance of Abolhasan Ashari in the third century and the establishment of this thought by the militants in the fifith century, the arguments against rationanily started.The effect of this thought with the appearance of Sanai became obvious in the Persian literature. After that irrationality became one of the themes in the poetry and intellection became the biggest rival for the love, this thought was dominant for several years in such a way that the attempts of philosophers like Molla Sadra, in the subject of the supreme philosphy, or writers like saenaldin Ali torkeh couldnt eradicate such thoughts entirely.