Showing 4 results for Molana
Neda Sadat Mostafavi, Reza Ruhani,
Volume 13, Issue 50 (5-2020)
Abstract
Molana, the great creator of Masnavi, is an intellectual mystic, who has based his intellectual foundation on peace and indulgence. He has invited all in his works to follow his manner, by employing various techniques such as simile and anecdote. His view on indulgence, along with some other views, have been criticized. The current study has explored these criticisms in the last century by adopting an analytical-descriptive approach. The purpose of such analysis was to fully understand the basis of his view on indulgence and to introduce and study the criticisms against it. Upon analysis, it became apparent that coexistence of different religious beliefs in the society (social pluralism), based on Islamic core beliefs, played a major role in his worldview. However, religious pluralism, bearing similarities with the aforementioned view of his, is not welcomed by Molana. The analysis of Molana’s verses has also shown that calling him a pluralist is not evidence-based and therefore flawed
, Parsa Yaghoobi Janbeh Saraee,
Volume 13, Issue 50 (5-2020)
Abstract
Considered as the climax of the text-narrative, the ending of a text often includes the resolution. However, depending on the dominant epistemology of the text and the status of textual subjects, the ending can also lead to other implications. Among classical Persian texts, the endings of some mystical texts, including the ghazals in Dīvān-e Šams, are distinctive. In this paper, the endings of the ghazals in Dīvān-e Šams have been interpreted in a descriptive-analytic way. The analysis showed that the narrator-lover of the ghazals, in line with the epistemology of the text, appears as the temporal subject of the text at the beginning, but rejects the role at the end and by employing silent speech acts, retracts to the prelinguistic world. In other words, in nearly most of the ghazals the narrator-lover represents the anxiety and longing for the lost unity at the beginning, but in the end, by employing two sets of silent speech acts (“silence as not speaking”, and “silence as speaking for other”), renounce to the present moment. Therefore, the studied ghazals do not come to an end and by using a circular structure, they perplex the reader-participant with an unfinished experience, allowing the reader to feel as part of the represented experience.
Volume 13, Issue 51 (6-2016)
Abstract
The meaningful expression of mankind’s relationship with universe is only feasible through the usage of language. Given the paramount importance of language, this especial ability of mankind has captured the attention of philosophers within all philosophical and ideological frameworks. Even those, who have not specifically addressed this especial ability of mankind, have implicitly discussed the nature and function of language. Among Iranian thinkers, although Molana Jalal Ed-Din Mohammad Balkhi is not a philosopher of language, he has expressed major ideas and experiences which relate to language, its means, and limitations. Amid his mystical discussions, this renowned thinker also presents his implicit theories on language, which are comparable to the views of contemporary thinkers in the domain of philosophy of language. In Islamic culture, Molavi maintains a unique reputation in philosophical outlook toward language. His innovative, unexpected, and astounding views should most probably be rooted in the thoughts of sources such as Akhvan al-Safa, Ismailia. As long as the possibility of receipt of these ideas from the said sources has not been precisely proved, we should consider all of these ideas as the products of his personal understandings. Molana, while believing in the Real Order and The Symbolic Order, realized the inadequacy of language in elaboration of The Real Order, prior to Western thinkers. Although Molana accepts the power and dominance of language over mankind and considers exit from language as impossible, he flees the power of language upon immersion in subconscious world; and experiences the possibility of expression without the usage of language within this realm.
Volume 16, Issue 65 (12-2019)
Abstract
The translation of Molana's books as a one of the greatest literary works of Persian literature is considerable with the modern theories of translation's skills, structurally and contently. Antoine Berman with his theory "Endances eformantes" (deconstruction tendencies), emphasized on the importance of the others and underscored the main text and he believed that the translators must be respect the first text and be faithful toward it. In this paper, we examine the Arabic translation of Diwan Shams by Ibrahim Al- Dosooghi Shatta, with using the seven parameters of Berman's theory: Rationalization, Clarification, Ennoblement, Glorification, and the Destruction of underlying Networks of Signification, Quantitative and Qualitative impoverishment. The conclusion shows that the main reasons of deviation in Arabic translation from Diwan Shams of Molana belongs to: translator's lack of acquaintance to Persian language, the grammatical and lexical differences between Arabic and Persian and naturally it is resulting from the unconformity of culture, civilization, and tradition of these two nations.
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