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

 Educational literature is a means to provide moral and educational teachings so that happiness and happiness can be achieved by paying attention to them. For a long time, most of the Persian poems have been dependent on the most compelling moral and educational themes, which contain valuable advice. Sheikh Baha"i Nan and Halva is one of these valuable moral works written in the Safavid period. Hazin Shirvani was one of the poets of the Qajar period who composed Safa al-Qulub following Nan and halva with educational themes. This study seeks to answer the question of what ethical points these two works contain and what tricks they have used; Also, what is the similarity between these two works with the theory of teleology and Islamic ethics?

 In order to achieve this goal, the author has studied the teaching teachings in both positive and negative parts through documentary, descriptive-analytical and statistical methods and based on library studies, and finally has shown the techniques used.

 The achievement of the research indicates the wide reflection of educational literature and ethics in the two studied works. In total two works, 5 positive cases (contentment, truth, infallibility, patience and trust) and 16 negative cases (avoidance of forbidden property, avoidance of asceticism, avoidance of teaching for the enchantment of the common people, avoidance of worldly possessions, avoidance of nearness to the king Avoid worldly positions, abstain from linguistics, abstain from associating with unworthy people, abstain from worship for paradise, abstain from perversion, abstain from ignorance, disobedience to the soul, abstain from adultery, abstain from arrogance and abstain from hypocrisy.) Compared to the samples of the two works, 5 common cases (2 positive cases: invitation to contentment, invitation to trust and 3 negative cases: avoidance of forbidden property, invitation to silence and silence and avoidance of hypocrisy) can be seen.

 The negative part of the teachings is heavier than the positive part and commands and prohibitions, questions and answers, storytelling, allegory, use of verses and hadiths and respectful speeches have been the tools used in these two works. The results presented in the moral recommendations are a reason for the alignment of both works with the theory of teleology and its adaptation to Islamic ethics.

 Ethics is one of the most fundamental principles of any society that has a special place in literature. Persian poetry and literature entered a new arena during the ideological and intellectual developments of the Islamic Revolution; To the extent that in the face of the events of the modern world and the currents of Western intellectualism, we are witnessing the emergence of fundamental and dramatic changes in the works of valuable and revolutionary poets. Revolutionary poets and artists in the years after the end of the war, using revolutionary ideals and religious teachings, made changes in moral concepts in the form of poetic themes. Since no detailed article or research has been done on the moral content of contemporary revolutionary poetry, this study examines the moral concepts and values ​​in the poems of revolutionary poets after the end of the imposed war and the eight-year period of holy defense. Since significant political and social developments took place in the country during the contemporary period, especially in the seventies and eighties, this time span covers a significant period in terms of the subject under study.

 This research is based on library method and descriptive-analytical method.

 In the poems of the mentioned poets, most of their emphasis is on moral and value concepts such as justice, altruism, avoiding fashion, fighting against bad hijab, taking a stand against Western intellectuals and recalling the moral virtues of Islam-Ashura.

 Informed poets attribute the cause of injustice among the social classes of the society to the economic, political, social, cultural and norm-breaking weaknesses of the officials and open their mouths to criticism. Addressing individual ethics. Of course, this does not mean that they have not paid attention to the discussion and analysis of individual values ​​in this regard, but in comparison, issues related to social ethics have been considered somewhat more precisely and meticulously.

The dominance of Aristotelian discourse in classical Islamic thought caused moral notions to be further explored from a philosophical standpoint among Muslim intellectuals, while historical matters were always implicitly suppressed; the concept of sajīyyah was no exception to this rule. There have been a few recent research on ancient Islamic ethical concepts. These few studies and attempts, however, do not demonstrate how the usage and understanding of such conceptions influenced the formation of Islamic moral views during the early and medieval Islamic periods. In this article, we use evidence from Islamic historical texts from the first and middle Islamic centuries to explain the evolution of Muslims’ understanding of sajāyā from an intrinsic to a non-intrinsic entity. It will be demonstrated how imported forms of ideas in the Islamic world imposed their tendencies into Islamic moral thought and led this notion to be obscured and removed from its historical reality for centuries. In the pre-Islamic time and subsequently, at the advent of the Prophet Mohammad, sajīyyah was regarded as a natural, instinctive, and non-acquired phenomenon. As a result, the Arabs referred to the good or evil qualities inherited from one’s parents as “sajīyyah,” in which education played no role. This perception was able to make deterministic approaches happy, but their happiness did not last long; rather, with the intellectual developments starting in the second century AH and the dominance of Muʿtazilī approaches, that believed in human free will, sajīyyah shifted from the concept we mentioned to attributes that could be acquired and in which education played a role. All of the evidence suggests that our current understanding of "sajāyā" is a fragment of an older idea that was likewise subject to change and evolution. On this premise, in the ancient Arab civilization, this term referred to anything that derived solely from man's nature, his instincts, and had no relation with man's decision or choosing. On the other hand, according to this old and Jāhilī moral system, praiseworthy qualities were commended in actuality and truth if they came from the person's nature, and if they didn't, it was regarded artificiality and pretense. Perhaps this explains why this term is seldom used in ethical narratives, because the person's decision was not thought to have a role in the construction of qualities. However, we find a new trend to understand "sajāyā" in a framework that is more compatible with what the proponents of rationalization discourse seek with the advent of rational currents and discourses from the second century onwards. This new reading attempted to give a fresh reading of "sajāyā" in three notions, with diverse contributors and currents whose work lasted until the Islamic Middle Ages. For the first notion, it was always intended to imply that not all moral acts are based on what a person has been given, and that other behaviors are based on a person's desire and will. The second notion was an attempt to promote that acquired and intention-based moral qualities are preferable than natural praiseworthy acts. The third notion was to shift the definition of “sajāyā” from a natural, subjective command to a voluntary, productive command in which human will and voluntary efforts play a significant role. This paper will take a historical approach to both ancient and medieval Islamic writings. As a result, this study tries to answer problems like these: How can the relevant texts be re-read in the context of their ealry conceptions? Is this new reading leading us to believe that there was a change in the perception of "sajāyā" during the first and middle Islamic centuries? What was the outcome of this historical development?

The present research investigated the corrective damages of the text of Nuzhat Al-Oghul Fi Latifa Al-Fosol and presented various evidence and examples to prove this issue. Nuzhat Al-Oghul Fi Latifa Al-Fosol is written in prose on the subject of Islamic ethics and mysticism, by Abu Tahir Muhammad Bin Muhammad Yahya Aufi. This one-copy text has been corrected by Iraj Afshar and Javad Bashari. The basis of this research was a comparative critique of the work corrected with the original version, and similar examples of ancient texts have been mentioned in some cases to confirm and complete the correction of defective samples. Although the text is a single copy, and the editors have considered the texts’ margin effect as a copy, there are several correctional damages that the authors of the present study have to investigate. These damages are classified into several headings titles, including ignorance of the original version, ignorance of the metre of the verses, false meaning of verses, text extensions, text shortcomings, ignorance of the sentence structure, and such examples that have been obtained by matching the text of the book with the original version. Moreover, only the obvious errors of the work were examined to avoid the prosaic prolixity.

Nuzhat Al-Oghul Fi Latifa Al-Fosol is a single copy text (with serial No. 9084, Ayatollah Marashi Library) by an author named Abu Tahir Muhammad Bin Muhammad Yahya Aufi. Iraj Afshar says, "It is an unknown text" and has corrected it (see Afshar, 2011, p. 13). Little is known about the owner of Nuzhat. There is also doubt about the correctness of the author of the book. At the beginning of the book, some have called him "Al-Oumi" due to the author's name being distorted in the version (see Version: 1a). Afshar has corrected it as "al-Aufi" since the author of the Nuzhat Al-Oghul says about his uncle "Abd al-Rahman Auf" (see: Afshar, 2011, p. 167; manuscript: p. 110a).

The data collection method in the present research is the library and tacking note. In this research, the printed text of the book Nuzhat Al-Oghul Fi Latifa Al-Fosol was compared with the original version by the analytical-comparative method. Corrections in this text have been cited by matching the printed version and text to prove a more societal example of ancient texts in some cases.

This research has addressed the corrective damages in the following categories:Grammatical Errors: the ignorance of the grammar in some cases has caused corrective (criticism) damages. A sentence is presented in a position of the text, which is not grammatically correct. In Afshar's correction, it is stated, "Let each of us speak the truth, so that there was no wrong in it, which, by its blessings, will free us from this prison" (Afshar, 2011, p. 187). The verb "not being" is mentioned in the version, and the sentence ends with the same verb (see 120a). In the following, "be that" is the beginning of the following sentence, and that "be that" means hope that has been used, "Let each one speak the truth, as there is nothing wrong with it. May it really free us from this prison with its blessings" (Version: 120a). Damages of Pun and Saj: Due to the calligraphy of the version of Nuzhat Al-Oghul and continuity of words in prepositions, plural signs, compound words, and similar examples, pun and saj in this work need serious revision. Failure to pay attention to the connection of words with these devices destroys the artistic beauties of the work, mainly that they have been acquired by ancient calligraphy (see Jalali & Forouzandehfard, 2018, p. 108). In an example of Afshar's correction, it is stated, "He did not extend his hand and finger towards the bread" (Afshar, 2011, p. 106). In the version, "hand and finger did not extend towards the bread" is mentioned (Version: 71a). It is clear that the author's construction was creating punctuation between the two words of finger and towards the bread. The neglect of this critical matter has destroyed it in correction. Lack of attention to the metre in the poems: Persian metres are one of the things that the critic and the corrector can comment on decisively. Ignoring this vital point is sometimes misdiagnosed. In some parts of the text, the wrong correction has disturbed the verse’s metre and meaning (Afshar, 2011, pp. 44 and 175). Additionally, items such as text deficiencies, text redundancies, serious spelling mistakes that had a significant effect on correction, as well as grammatical errors, were examined. Examples of these damages were provided during the research. The most important achievement of this research is to prove the revision of the correction of the text of Nuzhat Al-Oghul Fi Latifa Al-Fosol.