SPEKTRUM IRAN
Year:2019 | Volume:32 | Issue:2 |Papers Count:7

GERMAN: In islamischer Kultur, wo es immer um den Konflikt zwischen „ Religion und Verstand“ ging, haben die Leute, die liebesorientiert oder religiö s waren, gegen den Meister der Philosophie Ibn Sī nā (Avicenna) protestiert, um den Verstand anzugreifen. Manchmal waren die Gnostiker ihm gegenü ber unfreundlich und manchmal Theologen haben sich mit ihm auseinandergesetzt und gegen ihn Bü cher wie das Buch Tahā fut al-falā sifa geschrieben. Das bedeutet, dass die Bü cher von Ibn Sī nā eine geeignete Zielscheibe der beiden Gruppen geworden sind. Hier ist es angebracht, einige Beispiele hier zu nennen ENGLISH: Ibn Sī nā was one of the most influential thinkers of the Middle Ages in the history of Islamic philosophy. His great art was to make the “ existent” or “ existence” the subject of philosophy, and thereby he established a solid geometric system in philosophy. In the Muslim world, not only did the Maš š ā ʼ i (peripatetic) philosophers call him “ Š eikh ar-reʼ ī s” and follow him, but in theology, Khā je Nasī r ad-dī n Ṭ usī followed him. Khā je established Kalā m (Islamic scholastic theology) with the arguments of existence and existent, so that the later theologians all followed him. The students of Ibn ´ Arabi's school also welcomed Ibn Sī nā 's method in establishing a theoretical mysticism, something that had never been experienced in mysticism before. This article shows that Ibn Sī nā 's influence in the Christian world is also evident. After translating Ibn Sī nā 's works into Latin, great philosophers and theologians such as Albert the Great and Thomas Aquinas turned their attention to Ibn Sī nā . The focus of the present study is on Ibn Sī nā 's influence on Meister Eckhart. Unlike his earlier philosophers and even some Muslim scholars, Eckhart presents a mystical reading of Ibn Sī nā . In deriving many of his views about the existence in mysticism, he mentions Ibn Sī nā ’ s works.

GERMAN: Mystischen Lichterfahrungen und ihre metaphysischen Deutungen gibt es in allen groß en Religionen und Ü berlieferungen. Die islamische Lichtmetaphysik nimmt dabei eine hervorragende Stellung ein. Im Besonderen gilt dies fü r Š ihā b al-Dī n Yaḥ ya al-Suhrawardī (1154-1209), einen persischen Mystiker und Philosophen, der in seinen lichtmetaphysischen Darlegungen zahlreiche vorislamische Ü berlieferungen einbezieht und deutet. ENGLISH: In the context of Islamic illumination and metaphysics as a whole, the metaphysics of illumination of the Iranian mystic and philosopher, Š ihā b addī n Yaḥ yā Suhrawardī (1154-1209), is undoubtedly a significant highlight. After a brief overview of Suhrawardī 's life and works, this paper outlines the main features of his mystical-metaphysical theory of illumination. First, it is clearly indicated that the basis and starting point of Suhrawardī 's metaphysics is the Qur’ an. Then, in a first step, a brief overview of the classification of the lights is given. In a second step, the individual stages and orders of the manifestations and signs of the divine light are described. Thereafter, the views of lights and the steps on the mystical path to the divine light are presented. The attitude of the ancient Iranian religion and the Platonic-Plotinian philosophy mentioned by Suhrawardī are also taken into consideration.

GERMAN: Rhetorische Figuren und Tropen sind zu den Universalien zu zä hlen, die in der Sprache und Literatur aller Vö lker begegnen. Um einen guten, schö nen und effektiven Ausdruck zu haben, haben alle Vö lker auf eigene Art und Weise Wege gesucht und gefunden. Daher bemü ht man sich vergeblich, wenn man nach einem Volk oder einer Person als Begrü nder oder Erfinder der rhetorischen Figuren und Tropen sucht. Die Griechen sollen aber die ersten gewesen sein, die sich mit der Untersuchung dieser Figuren und Tropen befasst und somit die Rhetorik als Lehre von den Redetechniken und die Poetik als Lehre von den Dichtungstechniken begrü ndet haben. Man berichtet auch ü ber ä hnliche Untersuchungen bei anderen Vö lkern. Man spricht z. B. von einem Buch namens Kā rvand in Persien in vorislamischer Zeit, das die so genannte persische Rhetorik zum Gegenstand hatte. ENGLISH: Rhetorical figures and tropes are seen in the language and literature of all nations. Each nation uses these techniques more or less based on its people’ s attitude and taste. These rhetorical figures, including tropes, are used for clarity, emphasis, variety, and beauty of speech. Familiarization with these figures and tropes is imperative for the accurate understanding of discourse meaning. It is necessary to enjoy the reading of literary texts and inevitable to study them as well. In this article, rhetorical figures and tropes of Persian and German languages and literature with their examples are introduced, accompanying with their equivalent in the other language and literature. Moreover, they are all briefly explained, analyzed, and studied from “ rhetoric” , “ poetics” and “ stylistics” points of view. Although Persian and German rhetoric, both have roots in the rhetoric of ancient Greek language, they are not similar in the manner of classifying figures and tropes.

GERMAN: Beginnend mit der Ṣ afavī dischen Dynastie im frü hen 16. Jahrhundert sandten die Europä er viele staatliche und nichtstaatliche Delegationen zu politischen, kommerziellen und religiö sen Zwecken in den Iran3. Die Art und Weise, wie die iranische Regierung diese Gä ste behandelte, basierte auf bestimmte Brä uche, die als Muster der diplomatischen Formalitä ten des Iran in der Ṣ afavī dischen Ä ra bezeichnet werden kö nnen. Die Anerkennung dieser Etikette wird zu einem besseren Verstä ndnis der damaligen Situation im Iran fü hren, da die Formalitä ten in jeder Periode von den sozialen, kulturellen, politischen und wirtschaftlichen Bedingungen ihrer Zeit beeinflusst wurden. ENGLISH: Out of Iranian hospitality culture in the Safavid era emerged some royal courtesy and etiquette which formed a basis for Safavid diplomatic protocol. However, the details of the protocol and etiquette, perhaps due to the familiarity or the insignificance of them in the eyes of Iranian people, are less documented in Persian historical records and should be tracked down to non-Iranian sources, in particular 15th-18th century European travelogues, whose writers were unaccustomed with Iranian formalities and therefore recorded them in their writings. For that reason, in the present study, efforts have been made to gather and classify the said protocol and etiquette rest on data extracted from European travel literature; various aspects of the formalities, including the date of entry and departure of embassies, the date and the place of the royal levee, order of precedence and the manner of receiving foreign delegations, the way of paying respect to Shah, seating arrangements, the manner of giving and receiving royal gifts, and gaining royal decree to leave the country, are all part of the diplomatic protocol and etiquette in Safavid Iran which differ significantly from their previous historical periods. The etiquette and protocol in the Safavid court led to the emergence of some titles and positions such as Mihmā ndā r and Mihmā ndā r-bā shi, whose owners were obliged to serve their international guests and foreign diplomatic delegations and show them high regard and respects from the moment of their arrival until the time of their departure.

GERMAN: Richard Rolle of Hampole (ca. 1300-1349), Mystiker, Einsiedler, Autor und Interpret der Bibel, der auch als „ Vater der englischen Mystik“ bekannt ist, ist von einigen Aspekten einer der interessantesten und einzigartigsten Mystiker Englands, der im 14. Jahrhundert lebte. Seine Beherrschung der Literatur war erstaunlich. Er dichtete etliche Gedichte auf Latein und Englisch und hatte einen bemerkenswerten Einfluss auf die nach ihm kommenden Autoren. Sein berü hmtestes Werk ist „ Das Feuer der Liebe“ , das er ursprü nglich auf Latein schrieb und „ Incendium Amoris“ nannte. Dieses Werk sagt ü ber die Gedanken und Gefü hle Rolles in Konfrontierung mit dem Gott aus. ENGLISH: This study compares the views of Richard Rolle (ca. 1300-1349), an English hermit, mystic, writer and Bible interpreter and A ḥ mad G􀇊 azā lī (ca. 1060-1126), an Iranian mystic, writer and preacher on love. These mystics have spoken of love in detail in their works, Fire of Love and Sawā niḥ al-ʻ uš ā q and have shared their mystical experiences with readers. Topics on love in these two books include the essence of love, the beloved, characteristics of a lover, essentials of love, and results of love. Re-examining these categories illustrates the differences and similarities between the two mystics' views on the concept of love. The ideas of Rolle and G􀇊 azā lī are overlapping in the nature of love, but their views differ significantly on other topics. From Rolle's point of view, love can not be realized except through the religious context and Christian ethics, and it only makes sense in relation to God, Christ, and the Trinity. However, in G􀇊 azā lī 's view, the ontological and psychological aspects of love are more intense, and it is capable of being experienced in relation to God and his creatures. The present study compares the view of this two mystics on the Essense of love in detail.

GERMAN: Der Mensch betrachtet von Anfang an die natü rlichen Phä nomene mit Respekt, sodass er zuerst den Himmel als Vater, die Erde und den Berg als Mutter und den Fluss als die Tochter des Berges wusste, aber im Laufe der Zeit hat der Beg die Rolle dese Vaters angenommen3. Die Vö lker von Mesopotamien glaubten sogar, dass der Berg die erste Heimat ist und den Himmel mit der Erde in Verbindung bringt4. In den historischen iranischen Geschichten findet man ö fters Erzä hlungen, die auf einem Berg oder an einem Fluss geschehen5. Unter den iranischen Bergen haben Alburz und Damā wand in den iranischen Erzä hlungen und mythischen, historischen, literarischen und geografischen Quellen eine besondere Stellung. In Avesta wurde der Name von Alburz6 erwä hnt, aber in diesem Buch finden wir keinen Hinweis auf Damā wand. In Bundehesh wurde auf die beiden Bergen hingewiesen. ENGLISH: Mount Damā vand, as a national symbol of Iran, has a profound historical background in the Persians’ beliefs, and their archeological, geographical, and historical findings and texts. In fact, this national symbol has not been a merely geographical feature and it raised the greatest myths on its skirts. Several studies have been conducted on the name, mythology, history, geology, and geography of Damā vand, but the location of the mountain in the historical maps and geographical texts has not been studied thoroughly. The present paper tries to locate Damā vand with the help of historical and descriptive research methods. The study shows the Persians and Muslims have correctly located Damā vand in their historical maps and geographical texts as the highest mountain of Iran and mentioned its associated mythical and respectable beliefs. Although they have gone astray in a few cases, the considerable magnitude of Damā vand and its distinction from the Damā vand region has repeatedly been recognized in their works.

GERMAN: Eines der wichtigsten Wö rter auf dem Gebiet der Menschenkunde im Islam ist die Bedeutung des Wortes Kalifa „ Ḫ alī fa“ . Im Heiligen Koran sind dieses Wort und seine Pluralform Kalifen „ ḫ ulafā “ und „ ḫ ala ̕ if“ mehrmals erwä hnt worden. In den interpretativen, theologischen und mystischen Texten wird der Mensch als Stellvertreter Gottes auf der Erde „ Ḫ alī fat Allā h fī l-̕ arż “ angesehen, und das Ergebnis dieser Definition ist das Recht der Behauptung der menschlichen Souverä nitä t, Herrschaft und Ü berlegenheit ü ber das Universum, es wird jedoch dieser Satz im Heiligen Koran nicht erwä hnt. Angesichts der Wichtigkeit der Interpretation in den letzten Jahrhunderten und die Bedeutung, die dem Wort in der islamischen Theologie beigemessen wird, scheint notwendig zu sein, ü ber dieses Wort Nachforschungen anzustellen. ENGLISH: The widespread and rapid destruction of the environment poses a serious threat to the future of the Earth and the life of living things. Religious teachings can aid to develop a proper attitude amongst the followers. The doctrine of the “ khalī fatullā h” in Islamic theology is an extreme humancentered notion that considers man as the successor of God on earth and above all creatures. He, like God, can rule the world and its beings without the need for responsibility. In the present article, relying on the sources of Islamic theology and the method of content analysis and hermeneutics, it has been shown that the teaching of the khalī fatullā h has no place in the main sources of Islam including the Qur'an and Sunnah. This doctrine has been shaped and evolved by the political aims and desires of the Umayyad and ʻ Abbasid caliphates. Gradually, the term khalī fatullā h appeared in Muslim interpretive, theological, historical, philosophical, jurisprudential, literary and mystical texts. The position of man in the Qur'an and Sunnah is “ ʻ abdullā h” . Man in the position of ʻ abdullā h does not consider himself superior to other beings and adopts a modest and humane attitude towards nature. The greater one's sense of servitude to God, the more respectful and humble he is to God's creations. ʻ Abdullā h, unlike khalī fatullā h, saves natural and environmental sources.