انجمن ترویج زبان و ادب فارسی ایران پژوهش‌های ادب عرفانی HTTPS://JP 17 1 2023 08 23 Educational approach to the functions of convergent questions in the first book of Rumi's Masnav رویکرد تربیتی به کارکردهای پرسش‌های هم‌گرا در دفتر اول مثنوی مولانا 1 23 27571 10.22108/jpll.2023.134817.1722 FA فاطمه داوری دولت آبادی دانشجوی دکتری زبان و ادبیات فارسی گرایش ادبیات عرفانی دانشگاه اصفهان محسن محمدی فشارکی دانشیار گروه زبان و ادبیات فارسی دانشگاه اصفهان، اصفهان، ایران محمدحسین حیدری دانشیار گروه علوم تربیتی دانشکده علوم تربیتی و روانشناسی دانشگاه اصفهان، اصفهان، ایران Journal Article 2022 08 20 Rumi is a Persian poet and mystic of the seventh century AH who pays attention to the audience and the effect that his poems and writings have on the personality of the audience. Among the reasons for this claim, in addition to his direct references to the appropriate observance of the audience, is the existence of many questions in Masnavi that cause thinking in the audience’s mind. Contrary to the audience's expectation of convergent questions that focus more on the literary aspect, this study seeks to investigate other aspects of convergent questions to extract the educational functions of convergent questions from the first book of Masnavi. For this purpose, by collecting and classifying the convergent questions from the first book of Masnavi, we extracted the educational functions of the convergent questions from Masnavi based on the motivation they have in the audience. In this research, using the library research method for data collection, and sample selection for data analysis, the qualitative research method of content analysis was used in the final report. The result of this research indicates the inclusion of convergent educational questions in the first book of Masnavi with functions such as creating a reminder, accepting disability, paying attention and focusing on a subject, showing negligence, and expressing regret. Keywords: Rumi; Convergent Question; Educational Question; Educational Function; Masnavi. Introduction Questioning is a method that has attracted the attention of many researchers at different times such as Socrates and Plato, and perhaps the least reflection of questioning in mystical texts is expected because most of them are not as a means of rationalization. But with a bit of searching, the questioning method appears to be important in the lesson of some mystics who have an audience-based style. Questioning, showing the intelligence of the questioner and the manner of the respondent, has had a great impact on the development of disciples' mental and scientific development. Rumi, among the Iranian mystics, is the poet of the seventh century AH, who has thought educational, ethical, and human development issues. He has paid much attention to the audience, dialogue, and question and answer in the audience's mind. Rumi says that the seeker accompanies the speaker and brings him alive even if he is dead or mute. Among the most commonly used questions in mystical texts are convergent or short answers. In terms of the level, these questions are not expected to have a great educational role, but they need more reflection due to the creation of ethical and behavioral consequences. Despite the fact that converging questions are widely used in Masnavi, until now, there is no practical and independent research in the field of presenting the model and educational functions of questioning. This research, focusing on the first book of Masnavi Manavi, can help to show the way convergent questions can be raised with the purpose of intellectual stimulation and internal and external change. In this research, due to the large volume of the six books of Masnavi and for a detailed and in-depth analysis, only the first book of Masnavi has been investigated. Researchers in this study are looking to answer the following questions: 1) what is the convergent and heterogeneous questioning in the first office of Masnavi? 2) What are the examples of convergent questioning verses that have an educational impact? 3) On what basis can the educational functions of the question be obtained in Masnavi? 4) What are the educational functions extracted from the questions? Review of the Literature Molavi does not blame any kind of intellect. He criticizes partial reason, which is the only tool that is supposed to be used in the initial stages of life and the journey to the truth. To him, if partial reason is considered the main and final tool to reach the ultimate goal of life and prevents a person from being trapped in the partial intellect or resourceful intellect, it violates the existence of the present world. The general intellect has a final and hidden form, which is the original version of the world, and all forms get their light from it, and the soul of the universe finds its consistency from it. The abstract intellect is the middle ground between general intellect and partial intellect ‘Education’ means providing reasons for growth and breeding. Hence, it also means nutrition and physical growth. However, it should be noted that the term ‘education’ mostly refers to the aspect of personality development and the improvement of people from the spiritual and behavioral aspect, which is cultivation and refinement (Bagheri, 2012, p. 51). Methodology The content analysis adopted in this study was first presented by Lawrence Borden (1966). It has three principles in order: 1) The initial analysis is dedicated to the organization and the initial revelation of the text. It includes the following steps: a) Free reading of the text for the initial acquaintance; b) Selecting the required documents, which are sometimes clarified in advance, with the subject matter of the research, and features such as sample comprehensiveness, customary and sample representation from the entire statistical population and data, homogeneity, and proportion of data in the selection of documents; c) Setting assumptions and goals; d) Marking signs and determining the goals of the hypothesis; and e) Preparing materials before starting the original analysis. 2) Extracting from materials that include encryption, calculation, or count tailored to the list or program that is already set. 3) Submitting and reviewing the results and then their interpretation (p. 107- 115) Based on the steps mentioned, in this study, first, the selection of documents was done comprehensively. Then, the overall categorization of the questions, minor goals, and research questions were reviewed, and the educational functions of convergent questions were prepared in the first book of Masnavi. In this step, it can be said that the goals and categorization of the titles have been inductive and deductive, meaning the function of convergence questions was finalized by revising the text and categories. After extracting, categorizing, and analyzing the results, the explanation and analysis of the educational functions of the convergent questions were written. Results Molavi is a mystic who pays attention to the issue of wisdom and reason at different levels, and for each of the levels, reason has priority. He considers general reason as ‘the light of light’, and sees partial reason to be misleading if it is used as the main means on the way to reach the goal of a seeker due to the characteristics of worldliness, utilitarianism, and subsistenceism. He has also paid much attention to the training of his disciples and respecting the needs of the audience in his works, and for some of his audience in some stages, he has also benefited from partial and philosophical reasoning. One of the signs that shows Molavi's attention to the audience and the influence of the word on him is mentioning many questions everywhere in his works, especially in Masnavi. Among the six books of the Masnavi, the first book has been the focus of the present research due to its superiority in compilation and the presence of pristine topics in it. Among the 476 interrogative and educational verses used in the first book of Masnavi, there are 284 converging verses, which shows Molavi's attention to this type of question. In the classification of verses with converging questions with different functions, the important principle is the internal and behavioral motivation of the questions selected from the text of the first book of Masnavi. In the first book of Masnavi, convergent educational questions have functions such as creating a reminder, accepting disability, paying attention and focusing on a subject, showing negligence, neglecting, expressing regret, and trying to compensate. As the implication of the study, educators can use questions with functions that have been extracted from Maulavi's Masnavi to stimulate the creativity and intellectual and logical development of students. بیان مسئله: در آثار مولوی تأثیرگذاری بر مخاطب بسیار مهم است، ازجمله دلایل این ادعا، علاوه‌بر اشاره‌های مستقیم وی به رعایت مقتضای حال مخاطب، وجود پرسش‌های زیاد در مثنوی معنوی است که سبب ایجاد تفکر در مخاطب می‌شود. روش: در پژوهش حاضر به استخراج کارکردهای تربیتی پرسش‌های همگرا از دفتر اول مثنوی مولوی پرداخته می‌شود. برای این منظور با جمع‌آوری و دسته‌بندی پرسش‌های همگرا از دفتر اول مثنوی، پرسش‌های همگرای تربیتی دسته‌بندی، و کارکردهای تربیتی این پرسش‌ها، براساس برانگیزانندگی، استنتاج خواهد شد. در این کار ضمن استفاده از شیوة کتابخانه‌ای در جمع‌آوری داده‌ها و انتخاب نمونة هدفمند و همگون، برای تحلیل داده‌ها درگزارش نهایی، از تحلیل محتوای کیفی استفاده می‌شود که به‌سبب دقیق‌تربودن شیوة رفت‌و‌برگشتی دارد. نتایج و یافته‌ها: حاصل این پژوهش قرارگرفتن پرسش‌های هم‌گرای تربیتی دفتر نخست مثنوی در کارکردهایی مانند ایجاد یادآوری، پذیرش ناتوانی، توجه و تمرکزدهی بر یک موضوع، نمایاندن غفلت و نادانی، غفلت‌زدایانه، بیان پشیمانی و تلاش برای جبران و خواهش از خدا بوده است. مدرسان می‌توانند در امر تربیت از پرسش در کارکردهایی که از مثنوی مولوی استخراج شد، برای برانگیزانندگی، خلاقیت و رشد فکری و منطقی دانش‌آموزان و دانشجویان استفاده کنند.

https://jpll.ui.ac.ir/article_27571_3f4c1ed5656af371e7a778947ea399f2.pdf

انجمن ترویج زبان و ادب فارسی ایران پژوهش‌های ادب عرفانی HTTPS://JP 17 1 2023 08 23 The Treatise of Kashf al-Mahjoub: A Translation but Not by Naser Khosro کشف المحجوب ترجمه ای نه از آنِ ناصر خسرو بر پایۀ تحلیل سبک شناسی 25 44 27720 10.22108/jpll.2023.137542.1763 FA حامد کاشانی مفرد دانشجوی دکتری گروه زبان و ادبیات فارسی دانشکده ادبیات و زبان‌های خارجی دانشگاه کاشان،کاشان، ایران محمد راستگوفر دانشیار گروه زبان و ادبیات فارسی دانشکده ادبیات و زبان‌های خارجی دانشگاه کاشان،کاشان، ایران فاطمه سادات طاهری دانشیار گروه زبان و ادبیات فارسی دانشکده ادبیات و زبان‌های خارجی دانشگاه کاشان،کاشان، ایران Journal Article 2023 05 01 Kashf al-Mahjoub is a Persian work by Abu Yaghoub Ishagh Ibn Ahmad Sajestani. Its subject is wisdom from Ismaeli’s point of view. Questions and ambiguities have long been debated such as whether this book was written in Arabic or Persian, whether it has been translated by Nasser Khosrow or someone else, and whether the Arabic version was removed during the translation process. This research was done using the analytical-statistical method based on the assessment of the surviving works of Sajestani and Naser Khosrow and stylistic components. In this research, we showed that Sajestani wrote Kashf al-Mahjub in Arabic and later it was reported to Khama, one of his co-religionists, in Persian. The style of translation and the structure and writing style of the book show that the time of translation should not exceed the fourth century and the beginning of the fifth century AH. Another issue is that the book has not suffered any shortcomings or distortions during the translation process, and most importantly, we proved that contrary to the opinion of some famous Western and Eastern researchers, the translator of this treatise is not Nasser Khosrow Qabadiani. Introduction Abu Yaghoub Ishagh Ibn Ahmad Sajestani or Sajzi (Died between 386-393 AH) with the ambiguous and questionable nickname "Khisfuj" or "Panbehdaneh" is one of the greatest Ismaili philosophers and Da'is belonging to the fourth century AH. After the death of Abu Hatim Razi, a famous Ismaili Da'i (322 AH), he was a Da'i for a while in Rey, and after the death of another Ismaili Da'i Muhammad Ibn Ahmad Nasfi (331 AH), he held the position of Da'i in Sistan and Khorasan. This innovative philosopher and influential Da'i has written numerous works, some of which have been published such as Al-Iftekhar, Ishbat al-Nabawat, Al-Yenabie, Al-Maqalid al-Malakutiyeh, Tahf-e-Al-Mostajibin, Al-Rasaleh al-Bahera. One of his most important works is Kashf al-Mahjoub. In this research, we intend to first mention the various opinions that have been issued by the researchers about the original language of the book and its translator, and then to show the correctness or incorrectness as well as the shortcomings of their arguments. At the same time, we intend to show that the book is a translation with a different method by providing evidence. Most importantly, it aims to show that this translation cannot be the work of Naser Khosrow, the famous poet and preacher of the Ismaili religion of the 5th century AD. Review of the Literature The importance of Sajestani's works and writings is that in the Ismaili religion, which has a special system of intellectual philosophy, is that he personally has a special and unique way of thinking (Daftari, 2020, pp. 197-198; Hemo, 2004, p. 116). Abu Yaqub, who was strongly influenced by Neoplatonic trends, was able to establish a relatively new way by combining Ismaili religion and Neoplatonic philosophy, which made him stand out among other Ismaili Da'is (Madelung, 2002, p. 16; Walker, 1998, pp. 38-56-137; Nanji, 2020, p. 197; Daftari, 2014, p. 174). Kashf al-Mahjub is one of his most important works, and ironically its Persian version is left for us as a legacy. The subject of this book as Safa (2001) said is “theosophy from Ismaeli’s point of view”, and its style is the same as the style of the Samani period (Bahar, 2003). This book was published for the first time in 1949 by Henry Corbin based on only one copy in Tehran. The author organized his book into seven sections and called each section ‘Maghalat’, and each Maghalat is arranged into ‘seven articles’. In attributing this work to Sajestani, none of the researchers had any doubt because the name of this work is mentioned together with the name of its author in old and new sources (Abulqasem Basti, 2002, pp. 226-227; Nasser Khosro, n.d, p. 388; Hemo, 2018, p. 180; Aburihan Biruni, n.d, p. 49; Walker, 1998, p. 157). However, contrary to the definite attribution of this work to Sajestani, there is a difference in opinions about whether the original language of this book was Persian or Arabic, and if it is Arabic, who translated the present Persian report. In this regard, various theories have been proposed by researchers. Methodology This study is done on the basis of an analytical and statistical method depending on the remaining works of Sajestani and Naser Khosrow by using stylistic components. In this study, it is shown that Sajestani's Kashf al-Mahjoub was originally written in Arabic and later translated into Persian. Considering the method, the structure, and the style of the book, it can be guessed that the translation was probably done during the fourth or the beginning of the fifth century. Moreover, it is found that the translation is faithful to the original text and nothing is omitted or distorted. Most important of all, it is shown that contrary to the view of some Eastern and Western researchers, Naser Khosrow is not the translator. Results The results of the present study showed that: 1) By investigating the way the book was composed, the structure of the sentences, and the syntax governing the text of the book, which follows the Arabic syntax, we showed that this book was definitely (not originally) written in Persian and is a translation of an Arabic version. 2) Kashf al-Mahjub cannot be Nasser Khosrow's translation, because based on stylistics and its related components, we showed that the translation used in Kashf al-Mahjub is completely different in terms of the translation method from what Nasser Khosrow used in Khwan al-Akhwan from Al-Yenabie. In addition, the language habits reflected in Kashf Al-Mahjub and Nasser Khosrow's works, especially Khan Al-Akhwan, in which he translated 38 chapters of Al-Yenabie Sajestani, are completely different. 3) Contrary to the opinion of some researchers, the book has not any omissions in the translation process. بیان مسئله:«کشف المحجوب»رساله ای است فارسی از ابویعقوب اسحاق بن احمد سجستانی که موضوع آن حکمت در مذاق اسماعیلیان است .سوالات و مبهماتی از این دست که آیا این کتاب به زبان عربی نگاشته شده یا فارسی و در صورت ترجمه بودن ،مترجم آن ناصرخسرو است یا دیگری و آیا در فرایند ترجمه اصل عربی آن دستخوش حذف شده یا نه،از دیرباز معرکه آراء و نظریات پژوهشگرانی چند بوده است. روش: این جستار با روش تحلیلی – آماری و با تکیه بر سنجش آثار بازمانده از سجستانی و ناصرخسرو و بر اساس مؤلفه‌های سبک‌ شناختی، انجام گرفته است. یافته ها و نتایج: در این پژوهش اثبات کرده ایم که سجستانی رساله کشف‌المحجوب را به زبان عربی نگاشته و بعدها به خامه یکی از همکیشان او به فارسی گزارش شده، شیوه ترجمه و ساختار و سبک نوشتار کتاب نشان می‌دهد که زمان ترجمه نباید از قرن چهارم و ابتدای قرن پنجم فراتر برود. دیگر آنکه کتاب در فرایند ترجمه دستخوش کاستی و تحریف نشده است و مهمتر از همه اثبات کردیم که خلاف نظر پاره‌ای از محققان نامدار غربی و شرقی مترجم این رساله ناصرخسرو قبادیانی نیست.

https://jpll.ui.ac.ir/article_27720_363d163b804148f14c2e0d104c26a00f.pdf

انجمن ترویج زبان و ادب فارسی ایران پژوهش‌های ادب عرفانی HTTPS://JP 17 1 2023 06 01 Analyzing the Conceptual Metaphors of Masnavi Manavi Based on Directional Metaphors تحلیل استعاره‌های مفهومیِ مثنوی معنوی؛ با تکیه بر استعاره‌های جهتی 45 68 27572 10.22108/jpll.2023.136082.1740 FA هومان شاکری دانشجوی دکترا رشته زبان و ادبیات فارسی دانشگاه سیستان و بلوچستان و عضو هیات علمی گروه زبان و ادبیات فارسی، دانشگاه پیام نور، تهران، ایران عبدالعلی اویسی کهخا دانشیار گروه زبان و ادبیات فارسی دانشگده ادبیات و علوم انسانی ، دانشگاه سیستان و بلوچستان عباسعلی آهنگر استاد گروه زبان و ادبیات انگلیسی دانشکده ادبیات و علوم انسانی ، دانشگاه سیستان و بلوچستان Journal Article 2022 12 13 Statement of the problem: The relationship between language and the mind and the fact that language reflects the mind is one of the important subjects of cognitive linguistics studies. The conceptual metaphor which itself is one of the results of cognitive linguistics deals with this issue. In conceptual metaphor, the conceptual domain of the destination, which is abstract, is explained objectively with the help of everyday experiences and influenced by the culture in the source domain. The directional metaphor, which is one of the types of conceptual metaphors, has spatial directions (up, down, inside, out, front, back, surface, depth, etc.), and makes some abstract concepts localized and more comprehensible. Mystical experiences are often abstract issues, and the mystic makes them more understandable to his audience with the help of language. Materials and Methods: In this research, the conceptual metaphors of Masnavi Manavi are investigated and analyzed by relying on directional metaphors, focusing on the first book of Masnavi Manavi. Findings: In the first book of the Masnavi, Rumi conceptualized some abstract concepts objectively by taking help from spatial directions; for example, the spiritual position is in a high position and the influence of music, parents' words, and the impressionability of these words causes growth and upward movement (transcendence). In addition, happiness and freedom have an upward movement; therefore, positive and ideal issues have an upward direction, pride, and intoxication, which are negative issues with an upward direction. On the other hand, ingratitude, contempt, and humiliation, which are negative issues, tend downward. Humility, which is a positive moral characteristic, goes downwards, unlike the characteristics of conceptual metaphors. Inside, outside, after, before, depth, and surface are also spatial directions that are used as conceptual metaphors in the first book of Masnavi, which have been studied, categorized, and analyzed in this study. Introduction In conceptual metaphors, place and spatial directions are considered. With the help of spatial directions such as up, down, deep, shallow, inside, outside, etc., many abstract concepts can be made more objective and understandable. The following examples show the metaphorical use of directions: - Success in the entrance exam boosted Parsa's spirit. - Consecutive failures caused his self-confidence to drop. - Hazrat Ali (AS) was among the people in his era, but they stayed away from him. - True friends feel close to each other. In the above expressions, the directions of up, down, far, and near are not in the real sense but express the metaphorical concept. A new look at metaphor took a new direction at the end of the 20th century with the book Metaphors We Live With by George Lakoff and Mark Johnson (1980) and the article "Contemporary Theory of Metaphor" by Lakoff (1992). These two works, rejecting the opinion of the predecessors who considered the metaphor as a rhetorical and special language array, are based on the fact that the metaphor is not only in language but in our daily thoughts and actions. These two researchers showed that the metaphor is not only for literary language and for decorating words but our minds and language live with metaphors every day. “Lakoff and Johnson convincingly showed that metaphor has a strong presence both in thought and in everyday language” (Kovecses, 2014, p. 13). One of the types of conceptual metaphors is the ‘directional metaphor’. In this type of metaphor, abstract concepts with spatial directions appear objectively and concretely. “These directions are up-down-inside-outside-front-back, far-near, deep-shallow-center-periphery” (Lakoff & Johnson, 2017, p. 29). On the other hand, Masnavi is a mystical work in which Rumi expressed his mystical experiences and often abstract views to the audience in the form of objective concepts. Spatial directions are used in the form of metaphors to explain the original mystical concepts in the first book of Masnavi. Due to the abstractness of mystical and religious concepts, the type of spatial directions in the form of conceptual metaphors is abundantly presented in the first book of Masnavi. Therefore, the main issue of the present study is not only extracting verses containing directions and simply presenting directional metaphors but also trying to analyze the mystical, cultural, and literary content arising from the directional metaphors of the first book of Masnavi. Review of the Literature In the introduction of their book, Lakoff and Johnson present their opinion by presenting the attitude of the general public in this way: “Many people believe that metaphor is one of the tools of poetic imagination and rhetorical arts that belongs to normal language... It is considered as a feature of language unique to words and not thought and action... Contrary to this belief, we have found that metaphor is in everyday life and not only in language that exists in our thoughts and actions” (Lakoff & Johnson, 2018, p. 13). Lakoff in another work written twelve years after working together with Johnson presented the theory of conceptual metaphor and named it ‘the contemporary of metaphors’. He mentioned the nature of conceptual metaphor as follows: - “Metaphor is the main mechanism through which we understand abstract concepts and engage it in abstract reasoning. - Most topics from the most trivial subject to the most complex scientific theories are understood only through metaphor. - The basis of metaphor is conceptual and not linguistic” (Lakoff, 2010, p. 215). One of the types of conceptual metaphors is the ‘directional metaphor’. Among the mentioned spatial directions, there is a kind of order and harmony. This feature led some to suggest the name ‘coherent metaphor’ for directional metaphor; because these types are more compatible with the cognitive role of these metaphors. The meaning of ‘coherence’ is that some concepts tend to be conceptualized as a unit. For example, all the following concepts are formulated with the ‘up’ direction, while their opposites are expressed with the ‘down’ direction. Following is an example” Happiness is high. Sadness is low. I am taking off my wings. He has really lost his spirit (Kovecses, 2014, p. 66). There is a question of how mental concepts, which are abstract and unstructured, become objective and structured. In fact, “metaphor is a cognitive mechanism through which one experimental realm is roughly mapped onto another” (Barcelona, 2010, p. 10). In the aforementioned definitions, two abstract fields, destination and domain, which are difficult to understand, are discussed. To understand these abstract concepts, we need a field where the concepts become concrete. It is called the ‘origin area’. In this way, abstract and mental concepts such as feelings, thoughts, religious beliefs, thoughts, and mystical experiences can be understood with objective and tangible domains. These two areas have a systematic relationship. This connection which is created with a category is called ‘mapping’. This term, which is borrowed from a conceptual metaphor, displays a set of correspondences and similarities between the two fields of origin and destination. Methodology Using Rumi’s Masnavi, verses with directional metaphors were extracted, categorized, and analyzed. The theoretical method has been the views of cognitive linguists such as George Lakoff and Mark Johnson in the book Metaphors We Live With. In addition, sources of criticism of Persian poetry from the perspective of Iranian linguists were also used. Results Throughout the elements of worldview and the language of Rumi's poems, the frequent use and presence of directions with spatial-lexical subsections and metaphorization in the way of expressing mystical topics are impressive and frequent. Mystical language requires the poet to convey his messages and teachings to the audience by using visual elements and networks. The transmission of the message in the axes of coexistence of opposites is also evident and frequent in the directional metaphors used by Rumi. For example, propositions such as freedom and happiness, following the parents of God, pride, and intoxication, and spiritual status and music are high; on the other hand, propositions such as being obedient and submissive, ungrateful, and humble, and disobeying have a low status. In the same opening verses, Molavi uses the verb ‘stay’ (2 times) in the same way. The keywords ‘under-up’, out-in, before-after, left-right, direction-aimless, before-after, surface-depth, and so on are used repeatedly in Masnavi (For example, see verses 763-764). The results of analysis show that Molavi used multiple spatial directions in the first book of Masnavi to make abstract ideas and concepts concrete and understandable. The eight directional words ‘up’, ‘down’, ‘inside’, ‘outside’, ‘before’, ‘back’, ‘depth’, and ‘level’ are used in this part with a metaphorical application. In this research, it was shown that the frequency of directional metaphors of up, inside, surface, and depth was higher than in other directions. Among other findings of the current research, contrary to what was said that positive and ideal issues have an upward direction and negative issues have a downward trend, several cases were contrary to this rule. Humility and humility, which are high moral characteristics, are conceptualized with a low direction, and pride and defiance with a high direction. Therefore, the main approach and frequent habit of Molavi in Masnavi is to tell stories and express concrete parables to explain and clarify complex mystical and intellectual issues and fundamental and important concepts to better explain and clarify important issues from structure and form and explicit or implicit meanings. Directional metaphors are also used a lot. A better understanding of Rumi's mystical and religious experiences and thoughts in Masnavi and his other works requires more comprehensive research focusing on conceptual-structural, ontological, and directional metaphors. بیان مسئله: رابطۀ زبان با ذهن و اینکه زبان انعکاس‌دهندۀ ذهن است، از موضوعات مهم مطالعات زبان‌شناسی شناختی است؛ «استعارۀ مفهومی» که خود از نتایج دانش زبان‌شناسی شناختی است، به این موضوع می‌پردازد. این نوع استعاره در زندگی روزمرۀ مردم، جاری است و به‌کمک آن، مفاهیم انتزاعی، عینی و ملموس می‌شود. در استعارۀ مفهومی، حوزۀ مفهومی مقصد که انتزاعی و مجرّد است با کمک تجربیات روزمره و به ‌تأثیر از فرهنگ در حوزۀ مبدأ به‌صورت عینی تبیبن می‌شود. «استعارۀ جهتی» که یکی از گونه‌های استعارۀ مفهومی است، با استفاده از جهت‌‌های مکانی (بالا، پایین، درون، برون، پیش، پس، سطح، عمق و...) بعضی از مفاهیم انتزاعی را مکانمند و فهم‌پذیرتر می‌کند. تجربیات عرفانی، اغلب مسائل انتزاعی است و عارف با کمک زبان، آن را برای مخاطبان خود درک‌پذیرتر می‌کند. روش: در این پژوهش، استعاره‌های مفهومیِ مثنوی معنوی با تکیه بر استعاره‌های جهتی، با تمرکز بر دفتر اول مثنوی معنوی بررسی و تحلیل می‌شود. یافته‌ها و نتایج: مولانا در دفتر اول مثنوی با کمک‌گرفتن از جهت‌‌های مکانی، برخی از مفاهیم انتزاعی را به‌صورت عینی مفهوم‌سازی کرده ‌است؛ ازجمله اینکه مقام معنوی در جایگاه بالا قرار دارد و اینکه ‌تأثیر موسیقی، سخنان اولیا و ‌تأثیرپذیری از این سخنان باعث رشد و حرکت رو به سمت بالا (تعالی) می‌شود و نیز شادی و آزادی، حرکتی به‌سمت بالا دارد؛ بنابراین مسائل مثبت و ایدئال، جهتی رو به بالا دارند. غرور و سرمستی از مسائل منفی است که آنها نیز به بالا گرایش دارند. درمقابل، ناشکری، خواری و حقارت که مسائل منفی است، به جهت پایین گرایش دارند. تواضع و فروتنی که از ویژگی‌های مثبت اخلاقی است، برخلاف ویژگی‌های استعارۀ مفهومی، به‌سمت پایین می‌روند. درون، بیرون، پس، پیش، عمق و سطح نیز از جهت‌‌های مکانی است که دردفتر اولِ مثنوی به‌صورت استعارۀ مفهومی به ‌کار رفته‌ است و در این مقاله بررسی، دسته‌بندی و تحلیل می‌شود.

https://jpll.ui.ac.ir/article_27572_7e2733ae5808393097656a6a243427c2.pdf

انجمن ترویج زبان و ادب فارسی ایران پژوهش‌های ادب عرفانی HTTPS://JP 17 1 2023 08 23 A Look at the Meaning of Life in Rabia Adawiyah’s Thought Based on Frankl's Theory نگاهی به معنای زندگی در اندیشة رابعه عدویه با تکیه بر آرای ویکتور فرانکل 69 84 27686 10.22108/jpll.2023.135829.1737 FA مراد اسماعیلی دانشگاه گنبد کاووس، گنبد کاووس، ایران Journal Article 2022 11 21 Abstract One of the concepts occupied the minds of thinkers in different fields of humanities from the past to the present is the meaning of life and the purpose and ways to achieve it. Muslim mystics are among scholars who implicitly discuss the meaning of life and its components. However, examining their words and thoughts reflects the point that one of their main concerns is to explain the meaning and purpose of life and how to achieve it. Using Victor Frankl’s theory of Logotherapy, this study examines the meaning of life and its achievements from the perspective of Rabia Adawiyah, the most prominent female mystic in the history of Islam. This study seeks an answer to understanding the meaning of life and the underlying components of meaning in the thoughts and beliefs of this great mystic. Based on the findings of this study, Rabia has a special look at life, its meaning, and purpose, and seeks to achieve the ultimate meaning, which she considers to be the right will. To achieve this, she performs acts that are in perfect harmony with Frankl’s theory and the posed values. Tolerating the sufferings and hardships that happened to her since childhood, loving God, looking differently at the relationship between man and God, and presenting a new form of relationship between man and God are among these actions. Of course, there are also differences in what the ultimate goal is in these two views. Contrary to Rabia, who considers the ultimate goal of life to be close to God and connecting with God, Frankl recommends having a goal in life to live better in this world and get rid of anxiety and emptiness. Introduction Rabia Adawiyah is one of the prominent personages of Islamic mysticism. She developed mysticism with her unique characteristics. In her time, people held her in respect and her fame reached far and near. After her death, she was known as a female mystic who outreached male ones on the path of mysticism. Even though Sufism claims that it is a school that goes beyond color and race, it is a patriarchal school; hence, it has been difficult for women to enter into it. Rabia Adawiyah managed to enter into this well-guarded world and was received well in it, and this demonstrates the importance of her position in mysticism. After understanding this point, a question arises: how and why does a woman reach this elevated position? To some scholars of mysticism, true mysticism began with the emergence of Rabia (Ghani, 1951, p. 47) and even some perceived her life in the light of myth. Undoubtedly, one has to closely read her biography if one wishes to understand her importance and status because her life and unique perspective towards life and its meaning were intermingled. Thus, if mystics wanted to admire the spiritual achievement and status of a female mystic, they called her the Rabia of her time (Schimmel, 2002, p. 42). To find an answer to this phenomenon, we must closely look at the unique and alternative worldview of this female mystic. We need to use a new approach in the field of the meaning of life and this approach must be in sync with mystical thoughts so that Rabia’s world-views will be explored well. Therefore, the author of this study applies Viktor Frankl’s logotherapy theory that is related to psychology. It is worth noting that Rabia has not directly spoken about the meaning of life and the factors that create meaning. However, as mentioned before, she had a unique attitude towards life. To reach the final goal, she had her special methods in mind which were materialized in her words and acts. Hence, this study seeks to extract the meaning of life and factors that create meaning in Rabia’s worldview through Frankl’s logotherapy and detailed reading of Rabia’s words and acts in some mystical texts, especially Attar’s Tadhkirat-ul-Awliya. The research questions of the study are: What is the meaning of life in the world from the perspective of Rabia? What are the factors that create meaning in Rabia’s ideas? How do her viewpoints manifest themselves in her words and conduct? Review of Literature Some scholars have studied Rabia’s biography and worldview. Badavi (2008) in his book Shaheed Rahe Eshgh Rabia Adawiyah analyzed her personality and ideas. Abdol Monaem Alhafini (1996) in his book Alabedeh Alkhasheh: Rabia Adawiyah, Imam al-asheghin wa Mahzonin pointed to her life and ideas in Western and Easter texts. He also provided some explanation about her mystical approach and school. Hosseini (2006) in his book Nokhestin Zanan-e Sufi translated what Salemi told about Rabia and other female mystics. He presented some explanations about her life and family by reading the texts written about Rabia. There are a few articles about Rabia, love, and life. Sattari (2013) in his book Eshgh-e Sufian-e studied love and its different types in her life. Serami and Talkhabi (2010) in their article ‘Rabia Dar Gozar-e az Pol-e Majaz’ emphasized the worldly aspects of her life and her musical days. They believed that these dimensions of her life were related to her frustration in her real life. There were not any independent articles about the meaning of life, the goal, and the ways of achieving it from the perspective of Rabia Adawiyah and its compatibility with Victor Frank’s viewpoint. Methodology This study uses Victor Frankl’s approach as well as the analytical-descriptive method to analyze the words and ideas of Rabia Adawiyah about the final goal of life and the ways of achieving a meaningful life. Thus, initially, this study briefly deals with Victor Frankl’s approach. Then, it presents the position of Rabia Adawiyah in Islamic mysticism in Iran. Finally, the most original ways of achieving this goal from her standpoint are referred to. Results The question about the meaning of life is one of the most essential questions in psychology, philosophy, and religion for contemporary men. Finding a plausible answer is found to this question will protect men from nihilism, anxiety, depression, etc. Since most theories about the meaning of life are Western, most research about the meaning of life has dealt with the views of the ideas of Western artists and philosophers such as Plato, Nietzsche, and Heidegger. Since mysticism is a school that pays deep and particular attention to men and their lives, one can find interesting and notable points about life and those elements that imbue meaning to it for contemporary men and their concerns which are compatible with Islamic culture and lifestyle by studying and reviewing the views and words of mystics. It is worth noting that Muslim mystics have paid special attention to men’s lives and accorded special meaning to life; nevertheless, they have not pointed to it directly like Western philosophers and scholars. Rabia Adawiyah is among those mystics who have not directly referred to the meaning of life; however, this concept looms large in her words and conduct. As we closely and widely reread the works of Rabia Adawiyah, we encounter the final goal of life and the ways of reaching it. For Rabia, the ultimate goal or the meaning of life is to empty the self and move toward God. According to her, the more men endeavor to empty themselves from their selves, the more God will encompass them. In this way, they will experience a reunion with God. To reach her ultimate goal in this world, she chose ways and acts that paved her path to reach her goal. These acts include bearing childhood difficulties, loving God, an alternative perspective towards the relationship between God and humans, and presenting a new form of the relationship between God and men. بیان مسئله: یکی از مفاهیمی که از گذشته‌های دور تا اکنون ذهن اندیشمندان حوزه‌های مختلف علوم انسانی را به خود مشغول کرده است، معنا و هدف زندگی و راه‌های دستیابی به آن است. عارفان مسلمان ازجملة این اندیشمندان هستند که اگرچه به‌صورت مستقیم به بحث دربارة معنای زندگی و مؤلفه‌های آن نپرداخته‌اند، با بررسی سخنان و اندیشه‌های آنان به‌‌روشنی مشخص می‌شود که یکی از دغدغه‌های اصلی آنها، تبیین معنا و هدف زندگی و راه‌های رسیدن به آن است. روش: این مقاله با بهره‌گیری از نظریة معنادرمانی ویکتور فرانکل، به بررسی معنای زندگی و راه‌های دستیابی به آن از منظر رابعۀ عدویه، برجسته‌ترین عارف زن در تاریخ اسلام، می‌پردازد و درپی یافتن پاسخی برای درک معنای زندگی و مؤلفه‌های زمینه‌ساز معنا در اندیشه و باور این عارف بزرگ است. نتایج و یافته‌ها: براساس یافته‌های این پژوهش، رابعه نگاهی خاص به زندگی، معنا و هدف آن دارد و درپی دستیابی به معنای غایی است که از نظر او وصال به حق است. او برای رسیدن به این مقصود، اعمالی را انجام می‌دهد که با نظر فرانکل و ارزش‌های مطرح‌شدة او هماهنگی و تناسب دارد؛ تحمل رنج‌ها و سختی‌هایی که از دوران کودکی برایش اتفاق می‌افتد، محبت و عشق به خداوند، نگاه متفاوت به رابطة انسان با خدا و ارائة شکلی نو از ارتباط انسان با خدا ازجملة این اعمال هستند. البته تفاوت‌هایی نیز در موضوع چیستی هدف غایی در این دو دیدگاه وجود دارد؛ برخلاف رابعه که هدف نهایی و غایی زندگی را تقرب الهی و وصال خداوند می‌داند، فرانکل داشتن هدف در زندگی را برای بهتر زیستن در این دنیا و رهایی از اضطراب و پوچی توصیه می‌کند.

https://jpll.ui.ac.ir/article_27686_c35e6c15485e166447fe6883be81a656.pdf

انجمن ترویج زبان و ادب فارسی ایران پژوهش‌های ادب عرفانی HTTPS://JP 17 1 2023 08 23 The creative use of words in the language of mystics based on Langacker's domain theory کاربست خلاقانه واژگان در زبان عارفان براساس نظریه حوزه‌های لانگاکر 85 102 27903 10.22108/jpll.2023.137687.1766 FA زینب اکبری پژوهشگر پسادکتری زبان و ادبیات فارسی دانشگاه تربیت مدرس، تهران، ایران ارسلان گلفام دانشیار گروه زبان شناسی همگانی، دانشکده علوم انسانی دانشگاه تربیت مدرس، تهران، ایران Journal Article 2023 05 13 When articulating or understanding linguistic expressions, we are involved in completely complex and delicate processes of conceptual construction drawn from many and diverse sources. Among these sources is ‘lexical meanings’. From the first periods of the development of Islamic Sufism, the creation of novel and unconventional meanings and linguistic games with words can be seen in a wide range of mystics’ languages. The textual juxtaposition of the conventional meaning of the word in front of the creative and original meaning leads to semantic polyphony, and the mystic’s goal of this juxtaposition is to break the customs and linguistic habits as the axis of aesthetics in Sufi rhetoric and as a result, anti-habits in looking at the linguistic and meta-linguistic reality. The current research tries to investigate the meaning-making mechanisms of mystics through ‘lexical semantic ambiguity’ according to the theoretical and methodological foundations of Langaker's domain theory. Based on the results of the research, the mystic’s creative dealing with the two phenomena of ‘polysemy’ and ‘homonymy’, while providing a suitable platform for meaning creation and discourse creation by changing the semantic fields of words in a deconstructive and defamiliarizing process, has added to the poetics and aesthetic value of the mystic language. Introduction Despite despising the limitations of language in Sufi texts, they understood the secrets of the word and its importance in creating the experimental world and the image of spiritual worlds. Therefore, if we accept the cognitive point of view that language is a ‘reflection of thought patterns’, investigating the mechanisms of creative use of language and exploiting this creativity in Sufi discourse opens new worlds in front of us through the mystic’s mind and language. Many creative processes of making meaning in the language of mystics rely on their attention to the semantic capacities of ‘vocabulary’. The most important semantic studies have been mainly related to how the linguistic context affects the analysis of individual words, but the key role of words in motivating conceptual dynamic processes and the influence of a single word in the interpretation of the discourse flow has been neglected. The creative treatment of words, as part of the mystic’s language, reflects his desire to create new abstract conceptual structures, often according to available sources. Such an innovative and creative use of a set of lexical units can be seen in the mystic’s exploitation of ‘lexical semantic ambiguity’. With the creative use of words, mystics broke established semantic conventions and tried to present a new and unconventional perspective on linguistic and meta-linguistic reality. Based on this, the questions that this research seeks to answer are as follows: 1) What is the role of ‘lexical meanings’ in the processes of conceptual construction and creative meaning-making in mystical language? 2) What cognitive mechanisms does the mystic rely on with his words and meaning-making through the passage of lexical meanings? 3) What is the role of the analysis of the meaning-creating cognitive mechanisms of mystics by relying on words in the analysis of mystic language in particular and in the analysis of mystic attitude and style in general? The first assumption is that the creation of novel and unconventional meanings and linguistic games with words can be seen in a wide range of mystics’ language from the first periods of Sufism. According to the second hypothesis, the meaning of a word for mystics is a complex interaction of lexical semantic ambiguity, context, encyclopedic knowledge, and conceptual dynamic processes, which are the main concepts of Langaker’s domain theory such as semantic domain, conceptual mapping, domain, base, etc. that provide us with efficient tools to explain them. According to the third hypothesis, if we consider the mystic’s language as a reflection of his thinking patterns according to the cognitive approach, then the cognitive analysis of meaning-making processes in the mystical language opens up new worlds through the mystic’s mind and language. Literature Review Langacker's Domain Theory: The term ‘domain’ was used for the first time by Langaker (1987) under the influence of Fillimore’s theory of semantic formats and relying on one of the central assumptions of cognitive semantics, according to which “meaning has an encyclopedic nature” and a lexical concept cannot be independent and is understood from larger knowledge structures (Clausner & Croft, 1999, p. 20). Langaker calls these knowledge structures ‘domains’. The theory of encyclopedic semantics consists of two basic parts: 1) semantic structure (meaning related to linguistic units such as words) provides access to a large treasure of structured knowledge (conceptual system). According to this view, the meaning of the word cannot be understood independently of the vast treasure of encyclopedic knowledge that the word is related to; 2) This encyclopedic knowledge is rooted in human interaction with others (social experience) and the world around (physical experience) (Evans & Green, 2021, p. 275). According to the first part, lexical concepts (meanings related to words) are understood in terms of several semantic fields that are organized in a network. The range of domains that structure a single lexical concept is called the “domain matrix” of that concept. Each word is a “point of access” to the complete list of knowledge related to a specific lexical concept (Langacker, 1987, p. 152). For example, if we consider the word ‘chord’, we know that the lexical concept behind this word is related to ‘the longest side of a right triangle’, but the chord provides an access point to a potentially infinite list of knowledge related to right triangles, triangle as a whole, geometric shapes, geometric calculation, space" and so on. However, only a part of this knowledge network is necessary to understand the meaning of a lexical concept. Langacker explains this issue in terms of the three concepts of domain, view, and base (Langacker, 1987, p. 183). The relationship between the chord and the right triangle is a conceptual ‘profile’ against a ‘base’. That is, the word chord profiles the longest side of the right triangle, while the base is the entire right triangle with all its sides. Shooting is a manifestation of a very common human cognitive ability in language, namely attention, along with the ability to transfer attention from one side of the scene to another. For example, when watching a tennis match, we can focus on different aspects of the match including the referee, the ball in the air, the players, or parts of the audience. In a similar way, language provides ways of drawing attention to aspects of the scene. The view of a linguistic unit is the part of its semantic structure that the word focuses on. That aspect of the meaning structure that is not in the focus of attention, but is necessary for understanding the expression, is called base. The view is not enough to define the concept of the word because it presupposes another knowledge, i.e. its base in its definition. It is meaningless without a foundation. But every single base like the ‘right triangle’ is a complex conceptual structure that includes a wide range of conceptual views such as angle, side, median, height, bisector, base, and the like. Therefore, the basis alone is not enough to define the linguistic concept. As a result, each linguistic unit must specify its equivalent and base (Langacker, 1987, p. 152). According to the second part of the theory of encyclopedic semantics, the range of domains that structure a lexical concept includes linguistic and non-linguistic knowledge. The followers of the usage-based model do not accept an independent mental vocabulary that contains semantic knowledge separate from other types of knowledge (linguistic and non-linguistic); therefore, the division of linguistic meaning into semantics (meaning independent of the context) and pragmatics (meaning dependent on the context) reject a principled distinction between "core" meaning and pragmatic, social, and cultural meaning (Allwood, 2003, p. 43). In this way, the meaning of the word is the result of the use of language, which is guided by the context, and as a result, the textual information is made online. Therefore, the matrix of domains of a concept includes semantic and pragmatic knowledge. Lexical Semantic Ambiguity: Cognitive lexical semantics takes the view that lexical items (words) are conceptual categories: each word represents a category of distinct but related meanings that exhibit some kind of effects (Evans & Green, 2021, p. 433). The ambiguity of meaning or the multiple meanings of words has provided a rich platform for mystics to make meaning. While both polysemy and homology phenomena lead to lexical ambiguity (two or more meanings attached to the same word), the nature of the ambiguity is different in each case. In the multiple-meanings phenomenon, each word is usually associated with two or more meanings that are apparently related in some way and are placed under a single entry in the dictionary. However, ‘homophonous-homonymous’ refers to two different words that coincidentally share a sound (homophonous) and a written form (homonymous) and are placed under separate main entries in the dictionary. For example, the word ‘beard’ is related to two different words with unrelated meanings: merits and harm. Methodology The present research is based on the analytical-applied method based on the theoretical and methodological foundations of cognitive semantics and specifically Langacker’s domain theory to the cognitive analysis of Sufism authors’ linguistic behavior with words and how they use the semantic capacities of words, especially the capacities deals with lexical semantic ambiguity in the conceptualization of the main signs of Sufi discourse. Results Many creative processes of creating meaning in the language of mystics rely on their attention to the semantic capacities of words. Semantic ambiguity, polysemy, and homophony are among the phenomena that motivate conceptual dynamic processes in the mystic’s mind and change and direct the discourse flow in his language. The meaning of the word in mystical stories and works is a complex interaction between lexical semantic ambiguity, context, and mystical encyclopedic knowledge. The creative use of words in the mystic language includes a mental change from one domain to another semantic domain during a conceptual operation and during the moment-to-moment construction of meaning in the discourse. From a cognitive point of view, such mental change is possible because according to this theory, words are access points to large encyclopedic knowledge networks that are gathered in the form of semantic fields. Acknowledgements The current research is derived from the research project of the post-doctoral course entitled Cognitive Analysis of the Creative Processes of Meaning-making in the Language of Mystics which was carried out with the support of the National Elite Foundation (Martyr Chamran Scientific Award) and under the guidance of Dr. Arslan Golfam at Tarbiat Modares University. هنگام تولید یا فهم عبارت‌های زبانی، در فرآیندهای کاملاً پیچیده و ظریف ساخت مفهومی درگیر می‌شویم که از منابع فراوان و گوناگونی برداشت می‌کنند. ازجملۀ این منابع «معانی واژگانی» است. از نخستین ادوار تکوین تصوف اسلامی، خلق معانی بدیع و نامتعارف و بازی‌های زبان‌شناختی با واژگان در گسترۀ وسیعی از زبان عارفان به چشم می‌خورد. همجواری بافتیِ معنای متعارف واژه درمقابل معنای خلاقانه و بدیع، به چندصدایی معنایی منجر می‌شود و هدف عارف از این همجواری، شکستن عرف و عادت‌های زبانی به عنوان محور جمال‌شناسی در بلاغت صوفیه و در‌نتیجه عادت‌ستیزی در نگریستن به واقعیت‌‌ زبانی و فرازبانی است. پژوهش حاضر می‌کوشد با توجه به مبانی نظری و روش‌شناختی نظریۀ حوزه‌های لانگاکر، سازوکارهای معناسازی عارفان را از رهگذر «ابهام معنایی واژگانی» بررسی کند. براساس نتایج پژوهش، برخورد خلّاقانۀ عارفان با دو پدیدۀ «چندمعنایی» و «هم‌آوا-هم‌نویسگی»، ضمن فراهم آوردن بستر مناسبی برای معنیآفرینی و گفتمان‌سازی با تغییر حوزه‌های معنایی واژگان در فرآیندی ساخت‌شکن و آشنایی‌زدا به شاعرانگی و ارزش زیبایی‌شناختی زبان عرفان افزوده است.

https://jpll.ui.ac.ir/article_27903_47efec9d16c15c579d25d8e933a88c3f.pdf

انجمن ترویج زبان و ادب فارسی ایران پژوهش‌های ادب عرفانی HTTPS://JP 17 1 2023 08 23 Designing a Pattern and Package of Spiritual Counseling based on the Theme of Love in Mawlawi's Masnavi طراحی الگو و بسته مشاوره معنوی براساس (موضوع عشق) در مثنوی معنوی مولوی 103 121 27641 10.22108/jpll.2023.135700.1736 FA معصومه محسنی اژیه دانشجوی دکتری مشاوره، گروه مشاوره، واحد خمینی شهر، دانشگاه آزاد اسلامی، خمینی شهر، اصفهان، ایران محمد رضا عابدی 1- استاد گروه مشاوره، دانشکده علوم تربیتی و روانشناسی، دانشگاه اصفهان، اصفهان، ایران 2- استاد گروه مشاوره، واحد خمینی‌شهر، دانشگاه فاطمه جواد زاده شهشهانی استادیار گروه مشاوره، واحد خمینی شهر، دانشگاه آزاد اسلامی ، خمینی شهر، اصفهان، ایران مصطفی خانزاده گروه مشاوره، ، دانشگاه فیض الاسلام ، خمینی شهر، اصفهان، ایران Journal Article 2022 11 11 Introduction: In recent years, spirituality has been recognized as one of the positive structures in mental health. Based on this, the current interdisciplinary research aims to design a model of spiritual counseling based on Masnavi Manavi. Masnavi is one of the most important sources of spirituality in the world based on Islamic mysticism. Rumi is one of the greatest Islamic mystics who defined and used love in its deepest and widest form. Methods: This research was conducted using the qualitative method of content analysis based on the categories extracted from Mawlawi's Masnavi and articles related to spirituality. Considering the keywords of mysticism and Masnavi, 542 verses from six Masnavi books were extracted, coded, and classified in a table. Findings: Out of a total of 558 central categories, there were 67 categories of common concepts, which were categorized into three stages: Spiritual Awakening, Spiritual Maturity (love), and Spiritual Manifestation (characteristics of love) along with the related subsets. Finally, the model of spirituality was designed. Conclusion: This model can play an important role in the growth and excellence of today's humans due to its harmony with the modern approaches of psychology as well as its adaptation to mystical culture and texts. From this model, twelve therapy sessions were extracted as a package of spiritual counseling. Introduction In the last ten years, a wave of spirituality among psychologists has led to the introduction of spiritual therapy as an independent approach to modern therapies. Spiritual counseling is based on two important principles: one is to reach a mental life that requires the love of others, love of work, and love of belongings; and the other is to reach a spirituality that requires belief in religion, belief in oneness, and belief in change. Mysticism is a kind of intuitive and direct cognition. In Islamic mysticism, it specifically means self-knowledge and theology. Rumi is one of the Islamic mystics who is world famous for his Masnavi and other works. Masnavi along with metaphors, allegories, and stories can be one of the best spiritual resources that has been used in this research to design a model of spiritual counseling. Materials and Methods In the present study, a qualitative content analysis method was used to find the main components of the spiritual counseling model based on Masnavi. According to the six steps of the research, the researcher explained the research problem and its limitations and formulated the components of the model and then defined and specified the variables. In this study, purposeful sampling was used, which was obtained from Masnavi verses and spiritual counseling texts and experts in this field based on the relationship with the problem and objectives of the research. The extraction units of ‘love’ and related words were coded and categorized in the form of verses (542 verses from six Masnavi books). To name the codes, a set of concepts was used in the fields of psychology, counseling, and mysticism literature, as well as practical words and terms of experts in the relevant fields. Finally, they were summarized according to the similarities of terms and words, and the final model was designed. Research Findings Out of 558 central categories, 67 categories of common concepts were categorized into three spiritual stages, namely spiritual awakening, spiritual maturity (love) and spiritual manifestation (characteristics of love), and related subsets. Based on the first stage of this model, 12 treatment sessions were extracted from the proposed model as a spiritual counseling package. The resulting model defines three spiritual stages: 1) Spiritual awakening is a set of factors that cause human ‘awareness’ and ‘insight’, which includes internal and external factors. Originality, reflection and meditation are internal factors, and the challenges of life are external factors of spiritual awakening. 2) Spiritual maturity (love) is when a person engages in self-awareness and self-improvement in the spiritual path, which includes: Self-awareness: the choice of spiritual life, Disillusionment: momentary separation from the connections and dependencies, Resilience: patience in the face of difficulties, Assignment: trusting or performing a duty and entrusting the result of work to a superior power, Attachment: contentment or lack of inner attachment, Sufficiency: no need for anyone and pure need or poverty for God, and Surrender: accepting the current situation with satisfaction and satisfaction and without judgment. 3) Spiritual manifestation (characteristics of love): In Masnavi, characteristics are described for the lover and require going through the stages of self-knowledge and self-creation and reaching love, which is expressed in the attitude, behavior, and emotion of the lover. These manifestations are: Spiritual attitude: Wisdom is the attainment of an intellect that goes beyond the rational mind that Rumi defines as ‘partial intellect’. Integrity: The view of totalitarianism and oneness with all human beings and the whole universe, which is one of the spiritual human characteristics. Self-expansion: The tendency to perfection, growth, and spiritual excellence that forces the spiritual man or lover to pass through the habitual self and replace the divine and spiritual characteristics. Spiritual action: The behavior of a spiritual person in Masnavi that includes prayer, secrecy, humility, truth (honesty), righteousness, compassion, purity, commitment, and forgiveness in the form of romantic behavior. Spiritual feeling: The refined emotions of a spiritual person that are openness, healing, and spiritual honor or self-esteem. Discussion of Results and Conclusions According to Abdulrahimi and Fa'ali (2016), in addition to explaining and comprehensively classifying love based on psychoanalysis, Rumi, and Eastern mysticism, lovemaking is ultimately considered to be the same as true spirituality. This model is based on the generalities of Islamic mysticism, which can transcend religious, geographical, and historical boundaries. Karimi (2004) believes‌ that human beings today need love therapy or mystical psychotherapy based on a rich and powerful source such as Masnavi. This model also applies to many psychological approaches, including Gestalt therapy, semantics and other existential approaches, positive psychology, as well as postmodern approaches such as mindfulness therapy, acceptance and commitment therapy, compassion therapy, and spiritual therapy, including Richards' integrated approach. بیان مسئله: معنویّت در سال‌های اخیر از سازه‌های مثبت در سلامت روان است. بر همین اساس پژوهش حاضر، مطالعه‌ای بین‌رشته‌ای برای طراحی الگویی از مشاورۀ معنوی براساس مثنوی معنوی با موضوع عشق است. مثنوی یکی از مهم‌ترین منابع معنویّت در جهان براساس عرفان اسلامی است. مولانا از بزرگ‌ترین عارفان اسلامی است که عشق را به ژرف‌ترین و گسترده‌ترین شکل، تعریف و کاربردی کرده است. روش: این تحقیق به‌روش کیفی تحلیل محتوا براساس مقوله‌های مستخرج از مثنوی معنوی مولوی و مقالات مرتبط با معنویّت انجام شده است. کلیدواژۀ عرفان اسلامی و مثنوی، یعنی «عشق» استخراج (542 بیت از شش دفتر مثنوی) و در جدولی کدگذاری و مقوله‌بندی شد. یافته‌ها و نتایج: از 558 مقولۀ مرکزی، 67 دسته از مفاهیم مشترک بود که در سه مرحلة «بیداری معنوی»، «بلوغ معنوی» (عشق) و «نمود معنوی» (ویژگی‌های عشق) و زیرمجموعه‌های مرتبط دسته‌بندی، و سرانجام، الگوی معنوی طراحی شد. این الگو به‌دلیل هماهنگی با رویکردهای فرانوین روان‌شناسی و انطباق بر فرهنگ و متون عرفانی می‌تواند نقش مهمی در رشد و تعالی انسان امروزی داشته باشد. از این الگو، دوازده جلسۀ درمانی به‌منظور بستۀ مشاورۀ معنوی نیز استخراج شد.

https://jpll.ui.ac.ir/article_27641_df236d37e5617413d4435770a0b80f1a.pdf

انجمن ترویج زبان و ادب فارسی ایران پژوهش‌های ادب عرفانی HTTPS://JP 17 1 2024 02 21 “mahall-e exlās” (The place of sincerity)? “mehakk-e exlās” (the touchstone of sincerity)? “moxx-e exlās” (the brain of sincerity)? “mīx-e exlās” (the peg of sincerity)? “mahz-e exlās” (the absolute of sincerity)? In a phrase of Sad Meydān «محلِ اخلاص»؟ «محکِ اخلاص»؟ «مُخِّ اخلاص»؟ «میخِ اخلاص»؟ «محضِ اخلاص»؟ در عبارتی از صد میدان 123 134 28192 10.22108/jpll.2023.138485.1777 FA محمود ندیمی هرندی گروه زبان و ادبیات فارسی، دانشگاه پیام نور، تهران، ایران Journal Article 2023 07 22 Sad Meydan is one of the oldest mystical works in the Persian language, which was the result of Khajeh Abdollah Ansari's sermons in Muharram 448 AH. The twenty-first field (Meydan) of Sad Meydan is about ‘tavakkol’ (trust) and it is stated in it: “Trust is ghantare-ye yaghin (the bridge of certainty) and emad-e iman (the pillar of faith) and mahall-e ekhlas (the place of sincerity)”. This statement is also mentioned in other books such as Tafsir Kashf al-Asrar, Ons al-Taebin and Hadighat al-Haghighat. However, in the manuscripts and prints of these texts, the combination of ‘mahall-e ekhlas’ (The place of sincerity) is also found in four other forms: mahakk-e ekhlas (the touchstone of sincerity), mokh-e ekhlas (the brain of sincerity), mikh-e ekhlas (the peg of sincerity), mahz-e ekhlas (the absolute of sincerity). Each of the editors of these texts has accepted and printed this combination in some way. Introduction The Sad Meydan by Khajeh Abdollah Ansari (396-481 AH) is one of the oldest mystical works in Persian and is actually the first independent work in Persian in describing the stages of the austerity, consisting of one hundred ‘Meydan’ )fields( that begin with ‘tawba’ (repentance) and ends with ‘fana’ (destruction) and ‘bagha’ (survival). This work is not authored by Khajeh Abdollah, but it is the written form of Khajeh's words in his sermons in Muharram 448 AH, which were written down by his anonymous disciples. There are few manuscripts left from the Sad Meydan, the oldest of which dates back to 852 AH, which is 371 years away from the time of the author's death. The twenty-first field of Sad Meydan is about ‘tavakkol’ (trust) and it is stated in it: “Trust is ghantare-ye yaghin (the bridge of certainty) and emad-e iman (the pillar of faith) and mahall-e ekhlas (the place of sincerity)”. This statement is also mentioned in other books such as Tafsir Kashf al-Asrar, Ons al-Taebin, and Hadighat al-Haghighat. However, in the manuscripts and prints of these texts, the combination of mahall-e ekhlas (The place of sincerity) is also found in four other forms: mahakk-e ekhlas (the touchstone of sincerity), mokh-e ekhlas (the brain of sincerity), mikh-e ekhlas (the peg of sincerity), and mahz-e ekhlas (the absolute of sincerity). In this research, we have examined this expression from Sad Meydan in its two original editions and by finding variants of it in other texts composed to show the superior variant and the correct form of the expression. Review of the Literature First time in 1934 Edgar Blochet in the Catalogue des manuscrits persans de la Bibliothèque nationale (tome quatrieme Nos 2018-2481) introduced a manuscript of Sad Meydan dated at the beginning of the 17th century AD. A year later, in 1935, Hellmut Ritter in the Der Islam, in an article entitled 'Philologika', identified another manuscript of it is preserved in the library of Shahid Ali Pasha in Turkey dated 1499 AD. After that in 1954, Serge de Beaurecueil edited Sad Meydan based on these two manuscripts. Then, Habibi in 1962 and Ravanfarhadi in 1976 in Afghanistan and Ansari in 1984 in Iran published the same text edited by Beaurecueil with minor changes. Then, two new manuscripts were identified from Sad Meydan: the version of Morad Molla's library in Turkey dated 1448 AD and the version of Bombay dated 16th century AD. At this time, due to the fact that the writing date of one of these new versions (i.e. Morad Molla's version) was older than all the other versions, it became necessary to re-edit it. To this end, Molaei published Sad Meydan in the book Majmu`e Rasael-e Farsi-ye Khajeh Abdollah Ansari (The Persian Collection of Khajeh Abdollah Ansari) in 2010. Methodology This research was conducted using a descriptive-analytical method and by identifying various sources in which this phrase is mentioned. The author tries to show the correct variant by referring to several reasons of codicology, language, and rhetoric. Results Among the variants, mahall-e ekhlas is the best variant for the following reasons: A) The credibility and greater value of Kashf al-Asrar Kashf al-Asrar has been edited based on the Yeni Jame version written between 716-703 AH and the Topkapi Sarayi version written before 700 AH, but the writing date of the other versions is later: the oldest version of Sad Meydan is dated 852 AH. The original version of Ons al-Taebin is probably from the end of the 11th century or the beginning of the 12th century of the Hijri or years before that and the oldest version of Hadighat al-Haghighat is dated 706 AH. In addition, due to the repeated variant of mahall-e ekhlas in two different places of Kashf al-Asrar, the probability of its authenticity is very high. B) The combination of mahall-e ekhlas is found in the texts that were written before Khajeh Abdollah or at the same time as him, such as Abu Abd al-Rahman Solami (died 412 AH) in the book Ketab-e Fosul fi al-Tasavvof and also Abu al-Qasim Al-Qoshayri in Resale- ye Qoshayriye (authored 438 AH). C) The use of an additional compound in which the first word is the word mahall (place) is more or less seen in the works of Khajeh Abdollah. Moreover, the use of this type of compound is also abundant in the ancient Sufi texts, which were written before Sad Meydan, such as the Sharh al-Ta`arrof le-Mazhab-e Tasavvof by Abu Ibrahim Ismail Mostamli Bukhari (died 434 AH). It is also found in the texts that were written during the lifetime of Khajeh Abdollah, such as Kashf al-Mahjub by Ali bin Osman Hojviri (died 465 AH). D) The variant of Moulaei is mahakk-e ekhlas. It should be said that the conversion of mahall to mahakk is quite possible because in ancient times the letter ‘ک’ (K) was written quite similar to "ل" (L). Therefore, some scribes have written mahakk and mahall as the same. Therefore, among the manuscripts of Persian and Arabic texts, sometimes mahakk is substituted for mahall. E) Sheikh Jam said that the faith of every believer is pierced in three areas: mokh-e ekhlas (the brain of sincerity), emad-e iman (the pillar of faith), and pol-e yaghin (the bridge of certainty). It is clear that ‘pillar’ and ‘bridge’ are places where the presence of holes is possible, but it is impossible to have a hole in ‘mokh’ (the brain) and ‘mix (the peg), a hole through which a thief passes and steals goods. In fact, it is mahall-e ekhlas that can be pierced, a hole through which a thief can pass and steal goods. F) But mahz-e ekhlas (the absolute of sincerity) which is the variant of the Calcutta manuscript of Ons al-Taebin, is certainly an oversight and mistake, because, on the one hand, it comes in only one version, and on the other hand, this variant does not fit with other parts of Khajeh Abdollah's sentence. Because each of the statements "trust is the bridge of certainty" and "trust is the pillar of faith" and "trust is the place of sincerity" rhetorically includes simile, but the statement "trust is the absolute of sincerity" is completely different. It is useful and effective to use Sad Meydan as a secondary and auxiliary source in editing other books such as Kashf al-Asrar, Ons al-Taebin, and Hadighat al-Haghighat. Knowing the secondary sources (including possible sources of the author) and referring to them is very effective in solving the problems related to the editing of texts from which ancient and authentic manuscripts are not available, as well as in explaining the words and their problems. بیان مسئله: صد میدان یکی از قدیم‌ترین آثار عرفانی به زبان فارسی است که حاصلِ مجالسِ خواجه عبداللّه انصاری در محرّم 448ق بوده است. میدانِ بیست‌ویکم از صد میدان دربارۀ توکّل است و در آن آمده است: «توکّل قنطرۀ یقین است و عمادِ ایمان و محلِ اخلاص». این سخن در کتاب‌های دیگر مانند تفسیر کشف الأسرار، أنس التَّائبین و حدیقة الحقیقة نیز نقل شده است؛ امّا در دست‌نوشت‌ها و چاپ‌های این متون، ترکیبِ «محلِ اخلاص» به چهار گونۀ دیگر نیز آمده است: «محکِ اخلاص»، «مُخِّ اخلاص»، «میخِ اخلاص» و «محضِ اخلاص». هرکدام از مصحّحانِ این متون به‌گونه‌ای این ترکیب را پذیرفته و چاپ کرده‌اند: سرژ دو بورکوی و علی‌اصغر حکمت: «محلِ اخلاص»؛ محمّدسرور مولایی: «محکِ اخلاص»؛ علی فاضل: «مُخِّ اخلاص»؛ محمّدعلی موحّد و نیز حسن نصیری جامی: «میخِ اخلاص». از میان این پنج ضبط، کدام‌یک درست است؟ این پژوهش به بررسی این عبارت از صد میدان در دو چاپِ‌ اصلیِ آن پرداخته است. روش: این پژوهش به روش توصیفی- تحلیلی و با شناساییِ منابعِ گوناگونی که عبارت پیش‌گفته در آن آمده، در تلاش است تا با استناد به دلایل متعدّد نسخه‌شناسی، زبانی و بلاغی، ضبط صحیح ترکیب یاد شده را مورد بررسی قرار دهد. یافته‌ها و نتایج: از میان ضبط‌های پنجگانۀ مذکور، ضبط برتر و صحیح «محلِ اخلاص» است. همچنین پژوهش حاضر بر اهمیّتِ یافتنِ منابع و مآخذِ مؤلّف در متونی که نسخه‌های خطی معتبر ندارند و اهمیّتِ شناختِ منابعِ جنبی در تصحیحِ آن متون تأکید کرده است.

https://jpll.ui.ac.ir/article_28192_a93a82598e601fb8a936f927dae485dd.pdf

انجمن ترویج زبان و ادب فارسی ایران پژوهش‌های ادب عرفانی HTTPS://JP 17 1 2024 02 02 From Shakespeare's Phoenix to Attar's Simorgh: A Study of Transition from the Sensory to the Ideal World از ققنوس شکسپیر تا سیمرغ عطار: بررسی گذار از عالم محسوس به عالم مثال 135 153 28023 10.22108/jpll.2023.138950.1784 FA ابوالفضل حری گروه زبان و ادبیات انگلیسی، دانشکده ادبیات و زبان‌ها، دانشگاه اراک، اراک-ایران Journal Article 2023 08 29 Richards believes that the phoenix in Attar's poetry is a guide for the soul's return to God. The present study discusses how accurate Richard’s words about Shakespeare's poetry are. Shakespeare's poem is about a mourning gathering where birds have prepared for two lovers and their beloved, turtle-dove and the phoenix, which have recently passed away. What connects Shakespeare's poetry to the tradition of Persian mysticism is a type of mystical knowledge that comes through discovery and intuition, not through conscious awareness and logical reasoning. The most important similarity between the two works is the merging of the phoenix in Attar's poem and the turtle with the phoenix in Shakespeare's poetry. The most important difference is that in Attar's poem, the birds embark on a mystical journey to unite with the phoenix, but in Shakespeare's poetry, it is not a journey or spiritual practice, but rather pure and platonic love between the phoenix and turtle. Another point is that both works pay attention to the concept of reason: reason is amazed by this mystical journey and the unity and indescribability of the lover and the beloved. However, the most common point is that both the phoenix and turtle and the Simurgh must perish in order to achieve immortality. The turtle and the phoenix see their survival in the newly-born phoenix. In the end, the unity of existence in Islamic mysticism corresponds and resembles Platonic love: both transcend the sensory world and enter the ideal world. Introduction A. Richards, in the midst of his lecture and article, when the discussion turns to the symbolic and mystical meaning of the love relationship between the phoenix and the turtle by W. Shakespeare, quotes a few verses from Attar's Manteq al-Tayr (The Conference of the Birds) about the phoenix, mistakenly equating it with Attar's Simurgh. However, the issue is not whether Shakespeare was influenced by Attar or not; rather, the question is how the two poets’ approaches to the allegorical story have been. Can a comparative analysis of these works reveal the poets' thoughts and the social environments of these works? To what extent can Richards’ remarks about the mystical meaning of the phoenix and the turtle be considered accurate? This study seeks to demonstrate that in Shakespeare's poetry, we are dealing with the perceptible world, while in Attar's poetry, we are engaged with the world of ideas. Review of the Literature The discussion and analysis of allegory in the context of Manteq al-Tayr (The Conference of the Birds) has been explored in various Iranian and non-Iranian sources. Numerous references to the works of Shakespeare and Attar can be found in a multitude of texts and references (see Ritter, 1999; Zarrinkoub, 1984; Pournamdarian, 1985; Parsanasb, 2011, among other sources on Attar). Many articles have examined Attar's organized system in comparison with the works of some non-Iranian poets and writers. Concerning the allegorical poetry of the phoenix and the turtle, especially in terms of its connection to Persian allegorical and mystical narratives, currently there is, to the best of the author’s knowledge, no available source, and this study marks one of the initial steps in this direction. Methodology The primary research method will be based on qualitative content analysis of two works, namely Attar's and Shakespeare's, employing a comparative thematic approach. In this method, an attempt will be made to analyze the content of the thoughts in these two works based on the theme of the spiritual journey and conduct, represented by the phoenix and the Simurgh, through a comparative examination of the two works. The main objective is to identify similarities and differences between the two works in terms of the theme of the spiritual journey and conduct. This thematic analysis will follow a qualitative-explanatory approach, relying on library tools and within the framework of historical research methods. It will involve the examination of available documents and sources, especially the works of Shakespeare and Attar. The research data are selected from these two works based on the identified thematic framework. Most critics have attempted to evaluate the poetry of the phoenix and the turtle from various important perspectives, including political, historical, structural, symbolic, religious, and mystical. However, a notable characteristic of this poetry is its versatility and interpretability from various perspectives and viewpoints. This poetry, as indicated in the title, is allegorical and, due to its allegorical structure, is open to any interpretation and explanation. More specifically, it seems possible to find similarities and parallels between the allegorical approach in this poetry and the tradition of bird treatises in Persian literature. The poetry of Shakespeare, focusing on the unity of existence, the merging of lover and beloved, and the manifestation and attraction of these two in a unified form, as well as the revival and vitality emerging from death, can be traced in the traditions of Arabic and Persian literature within the framework of the genre of mystical writings. Manteq al-Tayr (The Conference of the Birds) is considered one of the prominent examples of this genre. In the second part of Shakespeare's poetry, the phoenix and the turtle, being in love to the extent that they are not separate, and merging into one another, reach immortality. This concept may be associated with the pursuit of absolute truth in Islamic tradition. Indeed, what brings Shakespeare's poetry close to Persian allegorical treatises in terms of content is the unity in duality, the selfsameness in dynamism, and unity beyond essence and substance, ultimately the unity in multiplicity. However, a fundamental difference is observed in Shakespeare's poetry compared to Persian bird treatises in literary tradition. In the Iranian tradition, most treatises involve a detailed explanation and narration of the journey and conduct of birds on the path to reaching the truth, presented through allegorical language and symbolism. These treatises do not make any reference to the mystical union of the lover birds with the original beloved (Simurgh). In fact, if there is any mention of this mystical union, there is no report of it happening. In contrast, in Shakespeare's poetry, the description of this union and the conscious demise of the lover into the beloved, their becoming one, and the intentional death and rebirth are explicit. In essence, where Persian bird treatises conclude, Shakespeare's poetry begins. Despite these differences, the role of intellect in Shakespeare's poetry contrasts with the Persian literary tradition. In Iranian tradition, intellect is often equated with what is referred to in Islamic tradition as ‘wisdom’ (Aql). Here, intellect stands against love, reminiscent of the familiar conflict between reason and love present in both traditions. In Shakespeare's poetry, as in the Persian literary tradition, it is intellect that remains astonished when faced with the unity between lover and beloved, and the fact that, despite the distance between them, they merge like a single soul. Furthermore, the role of the phoenix in Shakespeare's poetry and the conscious self-annihilation in the beloved Simurgh in Persian bird treatises, particularly in Attar's Manteq al-Tayr, are similar. The Simurgh (the thirty birds), in the presence of the Simurgh, still perceives itself as a separate entity, as they have not yet transcended the concepts of ‘we’ and ‘he/she’. However, as they go beyond these distinctions and merge into the Simurgh, who is the absolute truth, they themselves become the Simurgh and attain immortality. In essence, both the phoenix and the turtle, through mutual annihilation, achieve continuity and endurance. This kind of dying is itself a form of life, evident in the fact that from the ashes of the phoenix, a phoenix chick emerges. The idea that seeing Simurgh in the ‘mirror’ of Simurgh's beauty and seeing the turtle in the eyes of the phoenix raises the issue of ‘representation’, a fascinating topic in philosophy and art that requires further exploration. This notion is particularly relevant to discussions of representation in both traditions, presenting an intriguing area for further inquiry. Results The most significant commonality lies in the fact that both the phoenix and the turtle, as well as the Simurgh, must undergo death and annihilation to attain continuity and endurance. The phoenix, by gazing into the mirror that holds the essence of the sun, dissolves into the Simurgh, and the turtle, through the fiery eyes of the phoenix, which radiate the brilliance of the sun, becomes one with the phoenix. Both undergo death to remain alive: the phoenix finds its survival in the Simurgh, and the turtle and the phoenix witness their continuity in the young phoenix. Therefore, it can be summarized that what the phoenix achieves in Attar's poetic system ultimately corresponds to the unity of existence in Islamic mysticism. On the other hand, what the phoenix and the turtle attain aligns with Platonic love and harmony. Both outcomes are intricately connected to the theme of love, unity, and the transcendence of individual existence through the process of death and rebirth. The journey of these mythical creatures, whether in Persian or Shakespearean poetry, serves as a metaphorical exploration of profound spiritual concepts and universal truths. پوفسور آی. ای. ریچاردز از چهره‌های تأثیرگذار در نقد و نظریه ادبی سده بیستم است که در سخنرانی به وجوه معنایی منظومة کوتاه شکسپیر و بیان چند مصراع از منطق‌الطیر عطار دربارة ققنوس اشاره می‌کند. همین اشارة مختصر، نگارنده را برآن داشت تا در این مقاله به وجوه شباهت و تمایز میان دو اثر عطار و شکسپیر در توجه به مضمون سیر و سلوک عارفانه بپردازد. شیوة اصلی پژوهش حاضر مبتنی بر تحلیل کیفی محتوای دو اثر و همچنین مضمون‌شناسی تطبیقی است. شعر شکسپیر دربارۀ مجلس عزایی است که پرندگان برای دو عاشق و معشوق یعنی قمری و ققنوس تدارک دیده‌اند که به تازگی درگذشته‌اند. عامل پیوند شعر شکسپیر به سنت عرفان فارسی، نوعی معرفت عرفانی است که از طریق کشف و شهود به دست می‌آید و نه از رهگذر آگاهی و استدلال منطقی. مهم‌ترین وجه شباهت میان دو اثر، یکی شدن سی مرغ در منظومة عطار و قمری با ققنوس در شعر شکسپیر است. مهم‌ترین وجه تمایز نیز این است که مرغان در منظومۀ عطار، سیر و سلوکی عارفانه را برای وصال با سیمرغ آغاز می‌کنند، اما در شعر شکسپیر، نه سیر و سلوک، بلکه عشق پاک و افلاطونی میان ققنوس و قمری در جریان است. دیگر اینکه هر دو اثر به مفهوم خرد توجه نشان می ‌دهند: خرد از این سیر و سلوک و از این یگانگی و فناپذیری عاشق و معشوق، حیرت می‌کند. با این همه، مهم‌ترین وجه مشترک این است که هم سی مرغ و هم قمری و ققنوس برای آنکه بقا و دوام یابند، باید فنا شوند: سی مرغ، بقای خود را در سیمرغ؛ و قمری و ققنوس بقای خود را در ققنوس تازه ‌تولدیافته می‌بینند. در نهایت، وحدت وجود در عرفان اسلامی با عشق افلاطونی تناظر و همسانی کلی پیدا می‌کند: هر دو از عالم محسوس درمی‌گذرند و به جهان مثالی وارد می‌شوند.

https://jpll.ui.ac.ir/article_28023_44c905c3c5f803af7c6cc4a3b1b25055.pdf

انجمن ترویج زبان و ادب فارسی ایران پژوهش‌های ادب عرفانی HTTPS://JP 17 1 2023 08 23 Formal Analysis of the Mystical Language: Types, Objects, and Solutions تحلیل فرمال زبان عرفان؛ گونه‌ها، نقدها، پیشنهادها 155 171 28237 10.22108/jpll.2024.138650.1780 FA علیرضا محمدی کله سر دانشیار گروه زبان و ادبیات فارسی، دانشگاه شهرکرد، جهارمحال و بختیاری، ایران Journal Article 2023 08 07 In the Persian language, formal analyses of the mystical language are not in one type. Some studies analyze the mystical language by a formal approach and others follow a formal attitude toward the mystical language. A great group of these studies aims to introduce an explanation of the mystical language based on the properties of the mystical tradition. Many of these studies, despite their differences, have common properties that bring up some criticisms. Introducing the various types of formal analyses of the mystical language in the Persian language in this study, we have classified different criticisms and objects. The most important of these criticisms are inattention to mystical experience, the disproportionate and unjustified position of mystical experience in formal explanations, the inextensibility of some results, and the confusion of literary language with the language of mysticism. Introducing a formal explanation of the mystical language, the exegesis model of the mystical language could respond to the above objects. Ignoring the conventional ontological and phenomenological properties in this model, exegesis is defined as passing from one context to another. Despite different genres and structures, this exegetic construct has been found in mystical texts. Therefore, this pattern can be considered as the main and fundamental feature of the mystical language, which is also connected with the content elements of the mystical tradition, without having a mandatory role in the linguistic and formal explanations of the mystical language. Transcendence, becoming, and passing from the exoteric layer to the esoteric layer are among contentual features which do not have any obligatory function in the linguistic and formal explanations of the mystical language. Introduction The mystical language is studied from various points of view. Studies, traditionally, have been limited to the philosophical, ontological, epistemological, and phenomenological perspectives. However, in recent decades, some of the formal studies in mystical texts have been developed in the Persian language. It seems that Shafiei Kadkani’s (2013) ideas have been the first of these works. Despite their differences, many of the subsequent studies have common properties that bring up some criticisms. This research is a study of the various kinds of formal analyses of mystical texts and their drawbacks. Therefore, this study intends to 1) classify the various types of formal analyses of the mystical language in the Persian language, 2) classify their different criticisms and objections, and 3) propose a new model to analyze the mystical language and texts. The four research questions of the study are as follows: What are the major kinds of formal studies in the scope of the mystical tradition and language? What are their major arguments? What are their most crucial drawbacks? Is there an alternative model in the formal approach to the mystical language and texts? Review of the Literature In fact, after the publication of Shafiei Kadkani's formal theory, some critical studies have been prevalent. Thus, most of these studies are based on his works. For example, Mir-Bagheri Fard and Algooneh Juneghani (2010) in their article ‘A Formalistic Analysis of the Mystical Language Foundations and Outcomes’ try to point out that the connection between formalistic perspective and mystical tradition involves some paradoxes and discrepancies. However, other studies, with a more limited perspective, have concentrated on the works of Shafiei Kadkani (2013) and his attitude toward the mystical language. Methodology The present study is a review and critical article. From a methodological point of view, it is worth mentioning that by ‘formal’ or ‘formalism’, we mean beyond only Russian Formalism as a school in the history of literary theories. We pick out this term as a concept that mentions every method based on the formal criticism, linguistic, or aesthetic aspects of texts. Therefore, the mystical traditionally prominent characteristics are not taken as formal cases. Results Formal analyses of the mystical language and tradition can be categorized into three types: (1) Investigating mystical text by a formalistic approach. The main aim of these types of studies is to achieve literary and linguistic devices and techniques. (2) Proposing a formal attitude to the mystical tradition. This type of study does not, particularly, aim to analyze the special texts. (3) Proposing a formal explanation to mysticism. This type is related to connections between mystical experiences and formal aspects of the mystical language. The Third type of study is based on the binary of literary or poetic language and every day or ordinary one. They take the poetic languages and attribute them to spiritual mystical experiences (Sokr). The roots of this classification can be found in the traditional binary of the language of Eshārat (Zabān-e Eshārat) and the language of Ebārat (Zabān-e Ebārat). However, these studies have aroused various objections. The most important of these objections and criticisms is inattention to mystical experience. These objections can be classified into three levels: 1) the disproportionate and unjustified position of mystical experience in formal explanations (What kind of relations is there between mystical experience and the mystical language?), 2) the inextensibility of results of these studies to the various types of mystical texts (these results are, only, correspond with Zabān-e Eshārat or the poetic aspect of mystical texts), and 3) the confusion of literary language with the language of mysticism (the vague boundaries of these languages). Introducing a formal explanation of the mystical language, the exegesis model of the mystical language could respond to the above objections. Ignoring the conventional ontological and phenomenological properties, exegesis, in this model, is described as passing from one context to another. Despite different genres and structures, this exegetic construction can be found in any kind of Persian mystical text. Therefore, it can be argued that this model is the characteristic of the mystical language that has connections with contentual features of the mystical tradition. Transcendence, becoming, and passing from the exoteric layer to the esoteric layer are among contentual features which do not have any obligatory function in the linguistic and formal explanations of the mystical language. The exegesis model of the mystical language can open a new way to the studies in the scope of mysticism. تحلیل‌های فرمالیستی زبان عرفان، همه از یک‌گونه نیستند؛ برخی در پی تحلیل زبان عرفان با رویکردی فرمال و برخی دیگر نیز در پی ارائة تلقی‌ای فرمالیستی از زبان عرفان‌اند؛ اما هدف دستة بزرگی از این پژوهش‌ها ارائة تبیین‌هایی فرمال از زبان عرفان با تکیه‌بر ویژگی‌های سنت عرفانی است. باوجود تفاوت‌ میان این گونه‌ها، اغلب آنها ویژگی‌هایی مشترک دارند که موجب شده است نقدهایی مشترک نیز بر آنها وارد باشد. در نوشتار حاضر، ضمن گونه‌شناسیِ تحلیل‌های فرمال زبان عرفان، به نقدهای وارد بر این پژوهش‌ها نیز پرداخته‌ شده است. مهم‌ترین این نقدها عبارتند از: بی‌توجهی به تجربة عرفانی، جایگاه نامتناسب و ناموجّه تجربه و حالات عرفانی در تبیین‌های فرمال، تعمیم‌پذیرنبودنِ برخی نتایج و خلط زبان ادبی با زبان عرفان. به‌نظر می‌رسد الگوی تأویلی زبان عرفان بتواند ضمن ارائة تبیینی فرمال از زبان عرفان، بسیاری از این نقدها را نیز پاسخ دهد. در این الگو، تأویل، با چشم‌پوشی از ویژگی‌های مرسومِ هستی‌شناختی و پدیدارشناختیِ آن، حاصل گذر از یک بافت به بافتی نو پنداشته شده است. در متون عرفانی، این ساخت تأویلی را در ساختارها و ژانرهای مختلف می‌توان شناسایی کرد؛ بنابراین، این الگو را ویژگی اصلی و بنیادین زبان عرفان می‌توان دانست که با عناصر محتوایی سنت عرفانی نیز در پیوند است؛ بی‌آنکه این عناصر در تبیین‌های زبان‌شناختی و فرمال زبان عرفان نقشی الزامی داشته باشند. از جملة این عناصر محتوایی می‌توان به فراروی و صیرورت و گذر از ظاهر به باطن اشاره کرد که نمود زبانی خود را در الگوی تأویلی می‌یابند.

https://jpll.ui.ac.ir/article_28237_92132b1becb12634cdd2197b3c2c664a.pdf

انجمن ترویج زبان و ادب فارسی ایران پژوهش‌های ادب عرفانی HTTPS://JP 17 1 2023 08 23 Social Interactions and Actions of Jawanmardi Groups تعاملات و کنش‌های اجتماعی گروه‌های جوانمردی 173 191 28022 10.22108/jpll.2023.136908.1754 FA سمانه طاهری گروه زبان و ادبیات فارسی، دانشکده ادبیات و علوم انسانی، دانشگاه اصفهان، اصفهان، ایران احسان رئیسی گروه زبان و ادبیات فارسی، دانشکده ادبیات و علوم انسانی، دانشگاه اصفهان، اصفهان، ایران سیدعلی‌اصغر میرباقری‌فرد گروه زبان و ادبیات فارسی، دانشکده ادبیات و علوم انسانی، دانشگاه اصفهان، اصفهان، ایران Journal Article 2023 02 28 Jawanmardi is an established sect in Iran that was initially formed as a social action to realize the rights of the oppressed, and over time thrived in terms of theoretical fundamentals, teachings, and practices, while also divided up into various movements and associations. Such groups played a substantial role in the community during diverse epochs. Precisely in the wake of Islam, the social actions of Jawanmardan were significantly reformed in a way that some Islamic scholars consider Islamic mysticism as the major source of impact for Javanmardi groups, specifically futuwwat. Although Jawanmardi has been a serious social movement in the history of Iran, its significant dimensions, i.e. social interactions and actions, are yet to be investigated. In fact, their theoretical fundamentals, interactions with other groups, and social movements and social actions have not been fully explicated. Taking a historical method a descriptive-analytical approach, the present study analyzes social interactions and actions of Jawanmardan (adherents of Jawanmardi associations). The findings suggest that Jawanmardan were influenced by Islamic mysticism as their major intellectual source while more research reveals the implications of pre-Islam. Additionally, they preserved diligent and restless interactions with mystics, governors, and craftsmen. Jawanmardi associations mainly strived to combat oppression, serve humans regarding guardianship of cities, prodigality, altruism, maintaining safety, as well as patrolling ways and pilgrimage and commercial caravans (travelers journeying together). Introduction Jawanmardi was a social movement in ancient Persia that flourished by adhering to Islamic doctrines and mysticism. Respecting time requirements, this movement was divided into various groups and branches referring to particular features throughout history. Moreover, some basic principles of Jawanmardi such as establishing justice, defending the oppressed, protecting the homeland, and preserving rituals have been considered a common point among all groups inspired by Jawanmardi. All groups of Jawanmardi attempted to establish justice and protect the country against the invasion of foreigners and enemies. Although these groups like other social groups underwent changes and deviations, they played significant political and social roles in every period. After the advent of Islam, they made changes in their deviant behaviors and actions by virtue of Islamic tradition and mysticism. Hence, their rituals, practices, and theoretical foundations acquired an Islamic and spiritual flavor. For the sake of the strong connection and reciprocal influence between mysticism and Jawanmardi, this social movement (Jawanmardan) has been recognized as one of the mysticism branches in some historical periods. Due to the widespread presence of them in different Islamic countries and undertaking political and social responsibilities in different periods, authorities considered them with particular attention. Despite their prominent social role, the details of their interactions and social actions are still vague and unclear. Determining the details of the social action of Jawanmardan is an essential and significant matter in two respects: It can reveal the most important aspect of this social group, and also clarifies different aspects of Jawanmardan interaction with different groups of people such as mystics and rulers. Accordingly, In addition to providing a concise introduction to various groups of Jawanmardi, this research is intended to analyze and explain the political and social roles of Jawanmardi and also their interactions with other classes and groups of the society. For this purpose, historical and analytical-descriptive methods are applied. The most important sources are historical texts, mystical texts, sources related to futuwwat, and popular literary works such as Samak-e-Ayyar, Darab-nameh, and One Thousand and One Nights. Review of the Literature From Ancient Persia until the contemporary period, Jawanmardi has been considered an old tradition. Due to the social and political roles of different groups of Jawanmardi, the lives of societies were changing and transforming. Consequently, from previous decades until now, many researchers have examined the different aspects of Jawanmardi. In this respect, Karamipour (2013), in his article entitled ‘Investigation of the social aspects of futuwwat ritual in Khorasan from the 3rd to the 6th century AH’ examines the social aspects of Jawanmardan and their relationship with different groups such as craftsmen. Explaining the social aspect of Jawanmardan as a social group is a matter of importance. In this sense, it can be said that the mentioned study is important. On the other hand, this research is restricted just to a certain period and aspects, especially the economic aspect. Moreover, in another research, Ghanadzadeh (2004) in an article entitled "Study of Ayari Ritual in the History of Iran" investigates the source and origin of Jawanmardi and especially ayyari. In addition to expressing various topics on ayyari, the author mentions a few points about their social roles and actions. Furthermore, some references to the verses of the Shahnameh and some books on the topic of ayyari could be regarded as a positive point of this study. Respecting the importance of Jawanmardan and their social and political roles in the future of Islamic countries, this research can be regarded as a turning point in the field of historical studies of Jawanmardi and mysticism. Moreover, this study clarifies the historical aspects of countries from different points of view. Methodology In addition to representing different groups of Jawanmardi, this study is intended to analyze and explain their political and social roles by taking a historical method and a descriptive-analytical approach. For this purpose, data were collected from mystical, historical, and popular literary texts such as One Thousand and One Nights, Darab-nameh, Samak-e-Ayyar, and also some books related to futuwwat. Results Throughout history, Jawanmardan has been considered the prestigious social group in the society who have always attracted the respect and attention of people, especially the youth. They have been divided into different groups with common aims such as establishing justice and helping the oppressed. Regarding rulers’ sovereignty and setting up an ideal society, different groups of them performed different social and political roles. Sometimes, a group of them worked in government to advance their particular goals. In this sense, they did some affairs such as protecting cities, maintaining the security of the cities, and defending the country. They worked in the position of Commander-in-Chief or Castellan, whereas another group was always a staunch opponent of the governments and refused to cooperate with the statesmen. Often, they used to advance towards their goals by fighting the rulers, planning an uprising against them, and cooperating with the opponents of the government to establish justice and overthrow the oppressive rulers. Therefore, this matter leads to the spread and influence of Jawanmardan groups among the people. Indeed, their activities continue in the present era in the form of some groups called Looti and Babashamel. Although some moral and behavioral deviations are observed in these groups, their main goal and concern is still to fight oppression and defend the oppressed. آیین دیرپای جوانمردی در ایران در ابتدا به‌عنوان جنبشی اجتماعی برای احقاق حق مظلومان شکل گرفت. به‌تدریج با افزوده‌شدن مبانی نظری، تعالیم و آداب و اصول اخلاقی به آن، جریان‌ها و گروه‌های مختلفی از این آیین منشعب شدند. این گروه‌ها در دوره‌های مختلف نقش مهم و بسزایی در جامعه ایفا کردند. به‌ویژه در دورة پس از اسلام که با تأثیرپذیری جوانمردان در ابعاد مختلف از عارفان، کنش اجتماعی آنان نیز دست‌خوش تغییرات مهمی شد. باوجود حضور جوانمردی به‌عنوان یک جریان اجتماعی مؤثر در تاریخ ایران؛ اما تاکنون مبانی نظری، تعاملات با دیگر گروه‌ها و جریان‌های اجتماعی و همچنین کنش‌های اجتماعی آنان به شکلی منسجم تبیین نشده است؛ از این‌رو پژوهش حاضر با استفاده از رویکرد تاریخی و روش توصیفی-‌تحلیلی و بهره‌گیری از منابع کتابخانه‌ای تعاملات وکنش‌های اجتماعی جوانمردان را تحلیل و تبیین کرده است. یافته‌ها نشان می‌دهد، هرچند ریشه‌های جوانمردی را باید در ایران پیش از اسلام جستجو کرد؛ اما می‌توان عرفان را مهم‌ترین آبشخور فکری جوانمردان پس از ورود اسلام به ایران و کشورهای دیگر دانست، چنانکه ایشان با عارفان، اهل حکومت و پیشه‌وران بیش از همۀ گروه‌های اجتماعی تعامل مستمر و پویا داشته‌اند. از مهم‌ترین کنش‌های گروه‌های جوانمردی می‌توان به موضوعات مبارزه با ظلم حاکمان وقت و ثروتمندان، خدمت به خلق از جمله محافظت از شهرهای مرکزی و شهرهایی که بیشتر مورد حمله بیگانگان قرار می‌گرفت، انفاق، ایثار و برقراری امنیت در راه‌های اصلی و کاروان‌های مسافرتی و تجاری اشاره کرد.

https://jpll.ui.ac.ir/article_28022_55a7234846ce79ad6e1be96d7c5c9915.pdf