JOURNAL OF THE FACULTY OF LETTERS AND HUMANITIES (UNIVERSITY OF ISFAHAN)
Year:2002 | Volume:- | Issue:28-29|Papers Count:18

Sabr, or endurance and perseverance,due to the important role with which it is charged in the intellectual and spiritual perfection of man and the blossoming of his potential spiritual abilities and strengths, is greatly important in Sufism and mysticism,and great mysticshave amply discussedit in their books. Molana considers patience and endurance the cause of success and victory in Seir-va-Soluk (spiritual journey) andin the struggle against carnal desires of the lower self (Jehad-e-Akbaror major war). In this war (Jehad -e- Akbar), Mowlawi compares patience to an iron shield on which God has inscribed .victory comes." Mowlawimaintains that resistance against carnal desires and tolerance of pains and agonies leads to the flowing springs of knowledge, power, will and creativity in man"s soul, and connects him to the endless sea of absolute perfection and life which is termed God or Truth in Mowlawi"sworldview.

This paper attempts to introduce one of,the scholars of Isfahan--AbuMoslem Mohammad Ibn Baht Isfahani--whosename and ideas have been mentioned in the famous and important Shiite and Sunnite commentaries. However, even after eleven centuries, there is yet not enough information available concerning his life, professors and pupils. Even those who are involved in commentaries have no more information about him rather than his name. He was a writer, poet, and a great scholar in commentaryon the Koran and the Arabic literature as well as philology. Among the Islamic commentators, he was the only one who did not accept the abrogation in the Koranic verses.

In this article, I have tried to consider and criticize the most important principle of Kant"s ethical theory. According to his theory of ethics, man as a moral agent, is autonomous, that is to say, his reason is self-legislative. This means that man is under no obligation to obey the laws of another, not even the laws of God. For him, Man"s own cohscience is the highest moral tribunal. My contention in this paper is that, in spite of this, in some of his writings we can find some remarks inconsistant with what he officially adheres to. I will show that in his ethical theory Kant has, in fact, moved from his early view of self-legislation into a more common view of self-obligation.

One of the important theological issues that influenced the works of great scholars of Persian literature and its effects appeared in poetry and prose is the issue of the limits of human"s will in the world.After manydebates in this regard, with the appearance of Abolhasan Ashari, his theology, based on determinism, was developed among the the Sunni tradition. And in the 5th century, with the foundation of Nezamieh schools, it found an established status. Sadi who was educated in these schools, not only was familiar with such a wayof thinking but also he used it in his works. One example is the fourth story of the first chapter of Golestan that is the dispute between a king and his minister in training a teenager from a group of bandits. What the king has expressed in this story, is intact the reflection of Ashari"s determinist thinking and what the minister has expressed is the reflection of those who believe in will (arbitrariness). Comparing these two with other sayings of Sadi we can understand the fact that he analysed these two ways of thinking artistically without mentioning "will" and "determinism",Finally he supported what the king had said. In fact, in this way,Sadi has implicitlyexpressed the justification for his point of view.

The aim of this paper is to identify,correct and explain the glaring errors and mistakes to be found in al-Furati"s Arabic translation and interpretation of the "Gulistan of Sadi",named "RawdataI-ward", As will be seen, al-Furati"s translation has led to a number of infelicities all of which constitute the topic of myinvestigation. This study confines itself to an in-depth and objective analysis of those couplets and hemisticheswhich happen to have been misinterpretedby the translator.

This paper deals with the movement of subject in Persian sentences. In the traditional model of X bar syntax, sentence is considered as a maximal projection of inflection which is functional category (IP) in which subject is base generated in Spec of IP where it is assignednominative case by the tense and agreement features of INFL. There are some types of evidencein Persian which show that the movement of subject is an example of topicalisation in which the subject moves to the Spec of CPoIt seems that this movement as an A-movement is not case-driven and therefore can not be considered as a Raising Transformation. An analysis of some Persian sentences in which subject movement takes place supports the fact that there is no Raising Verb in Persian. The position of Pro in persian embedded finite clauses also shows that the PRO theorem can not be maintained by generating it in Spec of VP.

Politeness is one of the most important mystical terms that most of the Sufists have dealt with and there are few mystical books in which there is no trace of this notion. Some of them have a special chapter mainly discussing this imponant term. This term chiefly means observing the rules in action and speech and the holy Koran and Islamic traditions have paid special attention to it. As the main source of Islamic sufIsm is the holy Koran and Islamic rradition and sufIstshave profIted this endlesssupply,it is seen that their point of viewis based on the same rules because they have interpreted this term in the light of the holy verse "those who keep the limits by Allah" (The Holy Koran, chapter 9, verse 112.) In this paper, the term "politeness" has been investigated from different angles. First it is considered from the point of view of vocabulary based on trustworthy mystical texts and then after citing a few verses form the Koran, different opinions of some eminent sufists have been stated. I have also tried to use trustworthy mystical texts like al Loma-fi-al- Tasavof, Kashf-al-Mahjoob, Mesbah-al-Hedayah, Resaleh-e- Ghoshairiah, etc., in order to consider the different opinions. Finally the term (politeness) is considerd from the view point of Mathnawi and Divan-e-Shamse Tabrizi.

Story telling with its different forms such as epic, lyric, etc., has been used as an effectivestyle in literature. It has also been used by poets and writers as a main source of knowledge for stating mysticism,wisdomand reasoning. In our literature, a close look suggeststhat story telling has benefited a lot from the Koran. The story of "Yusofand Zolaykha"has been narrated in poetic form in the form of epic or lyrics. In this paper, one of the versified lyrics--Jami"s versified "Yusof and Zolaykha", has been compard with the story of "Yusof and Zolaykha" in the Koran along with analyzing some of the story-type elements and mystical points in Jami"s work. In addition, some of the story-type elements and mystical points fiavebeen pointed out in Jami"s work.

Molana Jalaladin Mohammad was born in 604 Hejri in a learned and vinuous family. From his childhood, under the supervision of his father Baha Valad, who was among the famous rhetoricians, learned the Koran. In his adolescence, despite his obligatory migration to Balkh with his family,he did not rest from learning and thus mastered all the theological issues. In his youth, he traveled to distant cities like Demascus to complete his studies; he became an expen especiallyin theology and Hadith and imbued the treasury of his bosom with the colorful gems and the sparkling pearls of the Koranic meanings and narrative themes and motifs.When in his middle age, under the influence of divine love, he started to compose poetry, he adorned many of those maidens of his wit with these gems. Thus Molana contributed greatly to the developmentof the Koran and Hadith and adorned those eye-caressingblossoms of meaning--Mathnavi and Ghazals--with the greenery and fragrant flowers of vision so that he would attract all the hearts toward his perceptive poetry forever. In this study, the different forms ofthe application of the verses and narrations in Jalaladin"s works will be analyzed.

This issue on causality has been discussed from a variety of approaches by thinkers. Some philosophers argue that the relation between cause and effect is a necessary relation that can be discovered only by rational activity. They also argue that the whole system of being is dependent on it. In the modern era the conception of causalityhas changed. In view of rational philosophers, causality is an idea of reason. Accordtng to the empricist philosophers, causality in final analysisis dependent on perception and senses. Leibniz, the well-known German philosopher, has defined this principle which based on the Heideger"s interpretation depends on modern conception of Being and beings. Heideger in interpreting Leibniz"s sufficient reason tries to recall our attention to that which he calls historical modern destiny

The French philosopher, Jean Paul Sartre, held that creation ex nihilo is impossible and is generated by some kind of projection. In Being and Nothingness, he makes an argument against the creation which is divided into two parts. The first part of the argument presents an analogy between divine and human consciousness and concludes that the divine consciousnessas the human consciousness,cannot constitute its object and thus creating the world by God is inpossible. The second Part is a dilemma against creation. In the divine creative act either the creature takes on its own proper being or it does not. In the first case, the creature is completely distinct from God and does not preserve the least trace of divine creation. In the second case, the creature is part of the creator and dissolvesin him. The article concludes by considering the critiques of Sartre"s argument that his various commentators have made

Hazin-e Lahiji"s poetry is like a painting in which the sun of mysticconcepts brightly and simply is shining on a garden which is decorated with artistic flowers. It reminds one ofthe lovely emotlons of Eraqi style in the form of elegance and eloquence of Hendi"s style accompanied by easiness of the Khorasani"s style. Attempts have been made here to investigate some of the important literary and mental characteristics of Hazin"s lyric poetry such as freedom, allegory, personification, paradox, on the onc hard, and love and mysticism, on the other hand. In the interim, because of the similarity in mystic thoughts, a comparison has been made betweenhis poems and that of Bidel-e Dehlavi"s.