The epic of inness – Rumi, Ferdowsi and contemporary man

Subject Areas : Tectonostratigraphy

hamidreza  dibaei kho ¹ (PhD Student in Persian Language and Literature, Science and Research Branch, Islamic Azad University, Tehran, Iran)
esmaeil  azar ² (Associate Professor, Department of Persian Language and Literature, Science and Research Branch, Islamic Azad University, Tehran, Iran (Corresponding Author))
maryam  barzegar 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.

References:

• قرآن مجید.


• برمن، مارشال. (1392). تجربة مدرنیته، ترجمة مراد فرهاد‌پور، تهران: طرح نو.


• تافلر، الوین. (1358). موج سوم، ترجمة شهین‌دخت خوارزمی، تهران: علم.


• حافظ شیرازی، شمس‌الدین محمد. (۱۳۶۲). دیوان حافظ، تصحیح پرویز ناتل خانلری، تهران: خوارزمی.


• زرین‌کوب، عبدالحسین. (1362). ارزش میراث صوفیه، چاپ پنجم، تهران: سپهر.


• سرامی، قدمعلی. (۱۳۷۳). از رنگ گل تا رنج خار، تهران: علمی و فرهنگی.


• سعدی. (13۸۷). بوستان، تصحیح دکتر غلامحسین یوسفی، چاپ نهم، تهران: خوارزمی.


• عطار (۱۳۸۳)، منطق‌الطیر، مقدمه، تصحیح و تعلیقات دکتر محمدرضا شفیعی کدکنی.


• غزالی، ابوحامد امام محمد. (1393). کیمیای‌ سعادت، به کوشش حسین خدیو جم، تهران: علمی و فرهنگی.


• فردوسی، ابوالقاسم. (۱۳۸۶). شاهنامه، به کوشش جلال خالقی­مطلق، ۸ جلدی، تهران: مرکز دایره­المعارف اسلامی.


• فروزان­فر، بدیع‌الزمان. (1368). احادیث مثنوی، تهران: امیرکبیر.


• قبادی، حسینعلی. (۱۳۸۱). «حماسه عرفانی، یکی از انواع ادبی در ادبیات فارسی». نشریه پژوهش زبان و ادبیات فارسی. بهار و تابستان ۱۳۸۱. شماره۱. صص۱-۲۰.


• قشیری، ابوالقاسم. (1361). رسالة قشیریه، تصحیح و استدراکات استاد بدیع‌الزمان فروزانفر، تهران: علمی و فرهنگی.


• کامو، آلبر. (1396). افسانة سیزیف، ترجمة مهستی بحرینی، تهران: نیلوفر.


• محمد بن منور. (۱۳۸۶). اسرارالتوحید فی مقامات شیخ ابی‌سعید، تصحیح محمدرضا شفیعی‌کدکنی، تهران: آگاه.


• مجلسی، محمد تقی. (1368). بحار‌الانوار، ترجمة ابوالحسن مولوی همدانی، تهران: گنجینه.


• ملاصدرا. (1382). الشواهد‌الربوبیه فی المناهج‌السلوکیه، تصحیح و تحشیة سید جلال‌الدین آشتیانی، قم: بوستان کتاب.


• مولانا جلال‌الدین محمد بلخی. (۱۳۹۲). کلیات شمس تبریزی. تصحیح و طبع بدیع‌الزمان فروزانفر، تهران: دوستان.


• مولانا جلال‌الدین محمد بلخی. (۱۳۷۸الف). فیه‌ ما‌ فیه. تصحیح حسین حیدرخانی، تهران: سنایی.


• مولانا جلال‌الدین محمد بلخی. (۱۳۷۸). مثنوی معنوی. تصحیح رینولد نیکلسون. تهران: ققنوس.


• نفیسی، سعید. (1368). سرچشمة تصوف در ایران، تهران: فروغی.


• نیکلسون، رینولد آلن. (1372). تصوف اسلامی و رابطة انسان و خدا، ترجمة دکتر محمدرضا شفیعی‌کدکنی، تهران: سخن.


• نیکلسون، رینولد. (۱۳۶۶). عرفان اسلام، ترجمة ماه­دخت بانو همایی، تهران: هما.


• نیکلسون، ریتا. (۱۳۹۹). زمینة روان‌شناسی هلیگارد، ترجمة رضا زمانی و مهرداد بیگ، تهران: رشد.

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.


• (1983). Divan, Ed. Parviz Natel Khanlari, Tehran:  Kharazmi.


• 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.


• (2008). Bustan, Ed. Dr. Gholam Hossein Yousefi, 9th ed, Tehran:  Kharazmi.


• 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:


• Qobadi, Hossein Ali. (2002). "Mystical epic, one of the literary types in Persian literature". Persian language and literature research journal. Spring and Summer 2011. No. pp. 1-20.


• Qashiri, Abolghasem. (1982). Resaleh Qosheyriyeh , correction by Badi al-Zaman Forouzan Far, Tehran: Elmi And Farhangi.


• Camus, Albert. (2017). The Myth of Sisyphus, trans. Mahasti Bahraini, Tehran : Niloufar.


• Mohammad Ebn Munawwar. (2007). Asraro Tawhid in the authorities of Sheikh Abi Saeed, Ed. Mohammad Reza Shafiee Kadkani, Tehran: 


• Majlisi, Mohammad Taqi. (1989). Baharalanvar, trans. Abolhassan Molavi Hamedani, Tehran: Ganjineh.


• Mulla Sadra. (2003). The Evidence of Godliness in the Methods of Behavior, corrected and annotated by Seyyed Jalaluddin Ashtiani, Qom: Bagh Ketab.


• 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.


• Maulana Jalaluddin Mohammad Balkhi. (2008A). Fihe Ma Fih. Ed. Hossein Heydar Khani, Tehran: 


• -Nafisi, Saeed. (1989). The Origin of Sufism in Iran, Tehran:


• Nicholson, Reynold Allen. (1993). Islamic Sufism and the Relationship between Man and God, trans. Mohammad Reza Shafiei-Kadkani, Tehran:  Sokhan.


• Nicholson, Reynolds. (1987). Mysticism of Islam, trans. Mahdokht Banoo Homayi, Tehran: Homa.


• Nicholson& Rita. (2019). The Background of Heligard Psychology, trans. Reza Zamani and Mehrdad Beig, Tehran : Roshd.

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.


• (1983). Divan, Ed. Parviz Natel Khanlari, Tehran:  Kharazmi.


• 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.


• (2008). Bustan, Ed. Dr. Gholam Hossein Yousefi, 9th ed, Tehran:  Kharazmi.


• 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:


• Qobadi, Hossein Ali. (2002). "Mystical epic, one of the literary types in Persian literature". Persian language and literature research journal. Spring and Summer 2011. No. pp. 1-20.


• Qashiri, Abolghasem. (1982). Resaleh Qosheyriyeh , correction by Badi al-Zaman Forouzan Far, Tehran: Elmi And Farhangi.


• Camus, Albert. (2017). The Myth of Sisyphus, trans. Mahasti Bahraini, Tehran : Niloufar.


• Mohammad Ebn Munawwar. (2007). Asraro Tawhid in the authorities of Sheikh Abi Saeed, Ed. Mohammad Reza Shafiee Kadkani, Tehran: 


• Majlisi, Mohammad Taqi. (1989). Baharalanvar, trans. Abolhassan Molavi Hamedani, Tehran: Ganjineh.


• Mulla Sadra. (2003). The Evidence of Godliness in the Methods of Behavior, corrected and annotated by Seyyed Jalaluddin Ashtiani, Qom: Bagh Ketab.


• 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.


• Maulana Jalaluddin Mohammad Balkhi. (2008A). Fihe Ma Fih. Ed. Hossein Heydar Khani, Tehran: 


• -Nafisi, Saeed. (1989). The Origin of Sufism in Iran, Tehran:


• Nicholson, Reynold Allen. (1993). Islamic Sufism and the Relationship between Man and God, trans. Mohammad Reza Shafiei-Kadkani, Tehran:  Sokhan.


• Nicholson, Reynolds. (1987). Mysticism of Islam, trans. Mahdokht Banoo Homayi, Tehran: Homa.


• Nicholson& Rita. (2019). The Background of Heligard Psychology, trans. Reza Zamani and Mehrdad Beig, Tehran : Roshd.