List of Articles نثر عرفانی

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  1 - The connection between the language of mysticism and the vernacular In the works of Sheikh Ahmad Jam
  atefe soltani Fateme Gholami
  10.30495/dk.2023.700165
  Mystical prose is considered as a more accurate source for analyzing the components of the language of mysticism than poetry due to the presence of greater self-awareness. Many of the norms of this language, though seemingly in the service of expressing complex and unsp More

  Mystical prose is considered as a more accurate source for analyzing the components of the language of mysticism than poetry due to the presence of greater self-awareness. Many of the norms of this language, though seemingly in the service of expressing complex and unspeakable truths; But it is not entirely disconnected from the features of slang. This connection is deeper and more obvious in the literary form of "speech". Ahmad Jami is one of the speakers whose works are speeches that are then included in the text. The language of his works is simple and often focused on the vernacular.In the present article, an attempt has been made to identify and analyze the similarities and connections between these two languages in the works of Ahmad Jam, using a descriptive-analytical method, taking into account the characteristics of the language of mysticism and slang. For this purpose, the six texts of Ahmad Jam Majalis were read and close components in these two languages were extracted along with its evidence. Findings show that among the characteristics of the language of mysticism are melodicity, narration, de-familiarization, ambiguity and closeness to the language of the people in the forms of speech writing with characteristics such as poetry and proverb, allegory and anecdote, phonetic and grammatical aberration, Irony and specific dialect words and expressions are applicable in the vernacular. In addition, the clarity of tone in the language of Sheikh Jam, which is full of a sense of compassion, sharpness, biting and distress, is affected by the clarity and clarity that is more pronounced in slang than in other levels of the language. Manuscript profile
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  2 - Reflection on the Customs and Social Issues of Futuwwa Disciples in Mystical Prose Texts by the End of Sixth Century AD
  Seyyedeh Maryam Abulghasemi Nasrin Fakhimi
  Futuwwa and chivalry as a way known among the public, had a significant place in history. Chivalrous people always have attributes such as dedication, devotion, sacrifice, courage, generosity, etc. This custom is of a long history, dating back to pre-Islamic era. Chival More

  Futuwwa and chivalry as a way known among the public, had a significant place in history. Chivalrous people always have attributes such as dedication, devotion, sacrifice, courage, generosity, etc. This custom is of a long history, dating back to pre-Islamic era. Chivalry has important approaches out of which the most important indicators which can be referred to is a social one. Historical evidences show that chivalrous individuals have had an important role in social affairs and the dynamics of social movements are caused by them. Chivalrous people in their social role had special customs that continuously considered themselves to be bound by. These customs have been reflected more or less in mystical prose texts. This research endeavors to examine social issues and how the texts reflects the customs by the end of the sixth century AH. In this paper, analytical methodology used is based on library resources and documents Manuscript profile
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  3 - Methodology of Applying Prophetic Ahadith in the Mystical Works of the First Seven Islamic Centuries
  Mohammad Raja Sahibdel Mohammad Javad Shams Shahram Pazooki
  Ahadith are of great importance to mystics and Sufis, as they have cited them to explain their intellectual frameworks, both after Quranic verses and independently. This is confirmed by the application of more than ten thousand ahadith and pseudo-ahadith. However, somet More

  Ahadith are of great importance to mystics and Sufis, as they have cited them to explain their intellectual frameworks, both after Quranic verses and independently. This is confirmed by the application of more than ten thousand ahadith and pseudo-ahadith. However, sometimes a coherent and codified system is observed in some of these applications, but most of them lack a formal order or arrangement, where only the semantic function of the cited ahadith has been considered. If a "mystic" or sufi is well-acquainted with ahadith and even goes beyond that, to the extent of being considered a "hadith-narrator" (or mohaddeth), he will have a unique "perception" and "application" for ahadith due to his special worldview and methodology. This "methodological monopoly" does not imply that there is a "single approach" to dealing with ahadith, as one group has considered hadith narration to be subject to the fulfillment of tasks such as "self-purification" while another group strictly prohibited any hadith narration. By relying on library sources, the quantitative and qualitative status of the ahadith applied in the most important mystical prose works of the first seven centuries were studied in this research. The findings showed that the citation of narratives has been increased during the first seven Islamic centuries, and mystics and sufis have not sought to explain their methodology in approaching and perceiving ahadith; rather, they have used them with respect to the positivist function of "prophetic hadith" to establish their own teachings and goals. Manuscript profile
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  4 - Manifestation of Elements of Eternity and Remedy for Death In Mystical Prose
  Neda Hajinoruzi, Mohammadreza Hasanijalilian Seyyed Mohsen Hosseini
  10.2234/erfan.2023.706037
  The instinctive and emotional reactions of human beings to the fear of death have been evident from the era when myths were dominant until the present time. Attending to narrations and beliefs formed by this subject indicate that human beings first created some concepts More

  The instinctive and emotional reactions of human beings to the fear of death have been evident from the era when myths were dominant until the present time. Attending to narrations and beliefs formed by this subject indicate that human beings first created some concepts such as achieving the water of life, reaching the life tree, dragon slaying, transmogrification and metamorphosis, and invulnerability to depict the immortality of this world; however, accepting this fact that the immortal life in this mortal world is impossible has resulted in reducing their thirst of immortality by discussing some concepts including the persistence of name, generation, material and lasting righteous deeds and, more importantly, transfer and ascending to the realm of immortality. Finally, the most natural human response, i.e., the desire to have an immortal life after death, has always been mentioned in many religions. The problem here is how these issues are discussed in the mystical prose and, the more importantly, whether the mystics have specifically discussed a solution for overcoming the fear of death or nothingness. Therefore, some mystical prose examples up to the 7th century were studied through a descriptive and analytical method. The research results show the Muslim mystics have been influenced by the immortality symbols and narrations as well as the human thinking developments; but the most important item is that a group of mystics with a special understanding of the story of Fall of Adam from the Heaven take for granted the immortality removal as a result of the immortality claim and introduce the real immortality which is subject to Eagerness of Inexistence. They believe that passing the everlasting time is necessary for reaching real immortality and being the pure nothingness in union with the creator and become the eternally lost. Manuscript profile
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  5 - انواع و مراتب صبر در متون منثور عرفانی
  Fereidoon Tahmasebi Seyed Mohsen Hoseini Moakhar Hossein Jababrpour
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  7 - The Qur'anic Approaches of Sheikh Ishraq in the Hayakel-Al Nur treatise
  reihane sadeghi Ahmad Khajeeim
  Sheikh Ishraq (1191-1154) is a well-known scholar and creative philosopher, who, in his mystical and universal perspective, expresses philosophical and epistemological issues.The flavor of his words in the penetration and effectiveness of it is the citation and affirmat More

  Sheikh Ishraq (1191-1154) is a well-known scholar and creative philosopher, who, in his mystical and universal perspective, expresses philosophical and epistemological issues.The flavor of his words in the penetration and effectiveness of it is the citation and affirmations that are related to the verses of the Qur'an. The present study seeks to explore and explain the Qur'anic approach to the Quranic verses and its findings through an analytical-descriptive approach to one of the compilations of this divine wise called Hayakel-Al Nur. The result of this research is that the wisdom and philosophy of Sheikh Sohrevardi in his works are more than anything else based on the Holy Quran and the Islamic teachings, and his transcendent and fundamental ideas are also taken up in this short essay and directly influenced by verses. As well as the themes of the Holy Qur'an. Reflection of these impacts can be found in three forms: statement, report, and lexical. In propositional influence, Sohrevardi takes on the direct assimilation of the verses and collectively refers to six verses from the word of revelation. But most of the Qur'anic approaches are considered, attention to various propositions of the Qur'an and the variety of the implicit use of the verses. This approach is devoted to translate and report, and use semantics of verses, which gives the text content a coherence. Finally, we have mentioned the lexical impact. In this way, Sohrevardi mentions the Qur'anic compositions and compositions, or uses combinations that depend on that Quranic term. Manuscript profile
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  8 - The Methods of Healing (as a Karāmat) in the Mystical Prose Texts
  Maryam Haghi
  Karāmat (Divine grace), as an extra-ordinary event, is used by awliya Allah (saints of God) and has a special place in Islamic mysticism. Karāmat is divided into three main species: 1. Predictions of the future, 2. Interpretation of the secrets of hearts 3. Miraculous h More

  Karāmat (Divine grace), as an extra-ordinary event, is used by awliya Allah (saints of God) and has a special place in Islamic mysticism. Karāmat is divided into three main species: 1. Predictions of the future, 2. Interpretation of the secrets of hearts 3. Miraculous happenings in the corporeal world (or breaking of the natural order of things) Each of them has several subtypes. One of the subtypes of the third kind is healing patients that occur during the lifetime or after the death of the possessor of karāmat. The diseases usually include congenital and chronic illnesses that all the doctors are unable to cure them. Sometimes, the disease is caused by the curse of a spiritual person (sheikh). The treatment methods are very diverse, among which are the following: reading Surah al-Hamd, praying, hand touching, blowing, rubbing saliva, reading a poem, hugging patient, repenting patient, touching and using the personal belongings of the possessor of karāmat such as clothes, shoes, hat and toothpick. In most of these cases, the patient is treated in such a way that he/she won't catch the disease until the end of his/her life. By using descriptive-analytical method, in the present article, the attempt is made to categorize and analyze the methods of healing as mentioned in the early mystical prose texts. Manuscript profile
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  9 - "Hekmat Tajrobi" in the Persian Prose Sufi Literature up to the 8th century
  سعید بزرگ بیگدلی فرزاد کریمی
    In the Sufi literature, there is a kind of wisdom called "Hekmat Tajrobi". It is not based on religious or mystical teachings but is the result of experiences of men and styles of life for generations. In the present article, attempt is made to study the &ldquo More

    In the Sufi literature, there is a kind of wisdom called "Hekmat Tajrobi". It is not based on religious or mystical teachings but is the result of experiences of men and styles of life for generations. In the present article, attempt is made to study the “Hekmat Tajrobi" in the three Persian Prose mystical works: Kashf Al Mahjub, written by Abul Hassan Ali Hajvery Hajveary (990-1077), Mersād al-Ebād men al-mabdā, by Najm-al-Din Razi (1177- 1256) and Mesbāh al-hedāya wa meftāh al-kefāya, by Ezz al Dīn Mahmūd Kāshānī (d. 1334-35).   Manuscript profile