The epic of inness – Rumi, Ferdowsi and contemporary man
Subject Areas :
Tectonostratigraphy
hamidreza dibaei kho
1
,
esmaeil azar
2
,
maryam barzegar
3
1 - PhD Student in Persian Language and Literature, Science and Research Branch, Islamic Azad University, Tehran, Iran
2 - Associate Professor, Department of Persian Language and Literature, Science and Research Branch, Islamic Azad University, Tehran, Iran (Corresponding Author)
3 - Department of Persian Language and Literature, Islamic Azad University, Science and Research Branch, Tehran, Iran
Received: 2022-03-12
Accepted : 2022-05-23
Published : 2023-04-21
Keywords:
Ferdowsi,
Modernity,
The epic of inness,
contemporary man,
Rumi,
Abstract :
Modernity emerged after the Renaissance and the Enlightenment in the seventeenth and eighteenth centuries andinfluenced the life of contemporary man to a large extent. Man today seeks his happiness outside of himself and is oblivious to the world within. The epic within or the soul finds a special meaning in the domain of philosophy and religion. Philosophically, soul refers to the body whereas in essence it is independent of the body.Soul is the same thing as the inside, sometimes it belongs to the body and sometimes it has a spiritual sense. From the point of view of religion, soul is the light emanating from the divine light which descends to the human body. The soul can be interpreted as the psyche and the inside, which has put modern man at the crossroads of tradition and modernity causing his bewilderment. Industry instead of providing his comfort, creates more obstacles. This descriptive-analytical study is an attempt to find common grounds related to the human psyche in the epic Poem of Ferdowsi’s Shahnameh and the mystical poem of Rumi's Masnavi to express how contemporary man confronts his long tradition and background with the modern world. In mystical epic texts inside is referred to as the heart, soul, psyche and inner soul. Ferdowsi uses psyche instead of the inside. According to Rumi, contemporary man can create an epic through battle with his self and open a new horizon by traveling from the material world to the spiritual world to find meaning. Ferdowsi, on the other hand, considers the human psyche as a means of man’s wisdom and happiness.
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_||_References
The Holy Quran.
Berman, Marshall. (2013). The Experience of Modernity, trans. Morad Farhadpour, Tehran: Tarhe no.
Tafler, Elvin. (1980). The third wave, tran. Shahin Dokht Kharazmi, Tehran: Elam.
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Zarrinkhob, Abodolhossein. Arzesh Miras Sofiye, (1983). 5th ed, Tehran:
Sarami, Gadhamali. (1994). From the color of the flower to the pain of the thorn, Tehran: Elmi & Farhangi.
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Attar (2013), Al-Tir logic, introduction, correction and notes by Dr. Mohammad Reza Shafiei Kodkani.
Ghazali, Abu Hamid Imam Mohammad. (2014). Kimiyae Saadat, by Hossein Khadiv Jam, Tehran: Elmi And Farhangi.
Corbin, Henry (1971) En Islam Iranian, aspects spirituels et philosophiques, Paris.
Ferdowsi, Abulqasem. (2007). Shahnameh, Ed. Jalal Khaleghi-Motalaq, 8 volumes, Tehran: Islamic Encyclopedia Center.
Forouzan Far, Badi'at al-Zaman. (1982). Ahadise Masnavi, Tehran:
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Maulana Jalaluddin Mohammad Balkhi. (2008). Masnavi. Ed. Reynold Nicholson. Tehran: Ghoghnos.
Maulana Jalaluddin Mohammad Balkhi. (2013). Divan Shams Tabrizi. Correction and printing by Badi' al-Zaman Forouzanfar, Tehran: Dostan.
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-Nafisi, Saeed. (1989). The Origin of Sufism in Iran, Tehran:
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Nicholson& Rita. (2019). The Background of Heligard Psychology, trans. Reza Zamani and Mehrdad Beig, Tehran : Roshd.
