Spektrum Iran

Abstract This essay contributes to the explanation of how the Qur’anic image of
atheism emerges in IbnʿArabi’s symbolic interpretation. In The Bezels of
Wisdom (Fusus al-hikam), the transformation of Moses’ staff into the
serpent is viewed as the transformation of the atheism and rebellion
(ma’siya), into theism and obedience (ā’at). IbnʿArabī’s reading of the
discussed Qur’anic narrative, this essay suggests, achieves a particular
imagination and creativity through Conceptual Blending, a theory proposed
by Fauconnier and Turner. This essay follows a cognitive linguistic
approach, which would help understand how IbnʿArabi’s interpretation
connects the factual and religious elements in the blending as the only way
in which the complicated religious messagesand moral values emerge from
the patterns related to accessible human experiences in the natural world.

Abstract There were recurring patterns regarding state-building and the
performance of political elites during the pre-modern era, with Nader Shah
Afshar following Timūr Gurkānī's model being the most prominent
example. In this imitation, which naturally entailed a type of politicalmilitary idealism, it was Timūr Gurkānī's idealism, which emerged from a
Mongolian-Turkish background, that had such a great influence on Nader
Shah Afshar to an extent that he followed Timūr beyond his political and
military world. Given that they emerged from Greater Khorasan's culture,
which for many periods was influenced by the dominance of MongolianTurkish culture, Nader's imitation of Timūr was investigated based on the
understanding of Timūr's idealism. Based on Sufi traditions, One Thousand
and One Nights stories, Timūr narratives, legends, and his great attempts to
present an ideal image of himself, a firm foundation was provided over a
300-year period from which Nader benefited, and in terms of political and
military aspects, but not governance, Nader prospered like Timūr and
perpetuated his name in history.

Abstract The subject of “globalization in literature” is often difficult to assess. When can a literary work be called “globalized” and to what extent is it? The works of the modern Persian writer “Goli Taraghi” have on the one hand characteristics of globalization, on the other hand they are deeply rooted in the “local”. The two-sided nature of these works and their boundary between “global” and “local” is illustrated in this article using examples and explanations. On the one hand, these works can be described as global literature due to the translations in different languages and also the living conditions of the writer, who studied as a young girl in the USA and has lived mainly in Paris for more than forty years, on the other hand, they are deeply rooted in childhood memories Taraghis and the traditions of a wealthy Tehran family and Iranian culture. In some narratives, both characteristics are found to be parallel and interwoven, elements of modern western life that partly influence the traditional of Iranian culture, partly form a strong contrast and seem incompatible.

Abstract This article discusses some aspects of Henry Corbin’s engagement with the
Shiite tradition. This will be achieved primarily on the basis of four thematic
complexes. First, the basic concern of Corbin’s work will be outlined in
general; then his phenomenological-hermeneutic method will be discussed.
Subsequently, Corbin’s creative understanding of tradition will be
illuminated and the typology of Shiite spirituality, which can be
reconstructed from his works, will be presented. Only against this
background the question can be answered, what Corbin saw in the Shia and
why he was attracted to Shiite religiosity in such an extraordinary way.

Abstract Martin Heidegger considers poets and thinkers as saviors overcoming the
crisis caused by modern technology. According to him, this crisis arises
from subjective thought. They are the ones who have their relationship with
objects, earth and sky, etc. based on avoiding subjective thought. Seyyed
Ahmed Fardid, a contemporary Iranian thinker, has considered avoidance
of thinking based on subjectivity in Heidegger's philosophy as equivalent to
“slickness or cunning” [rendi] in Iranian mystical culture. He believes that
Hafez has well outlined the characteristics of this path. Hafez is the bilateral
point of balance of the Dionysian and Apollonian cultural trends in Iranian
culture.

Abstract There is no obvious answer to this question: “What determines the rise and
fall of civilizations?”. This is a question that has been confronted for
thousands of years of research. The discipline of universal history, which
today is almost forgotten, was ultimately responsible for the same task as
the classical, especially ancient-historical historiography of past centuries
mostly felt obliged to a practical benefit. In this paper, an attempt is made to
offer a hypothesis based on which the causes of the rise and fall of a
civilization be determined.

Abstract For over 40 years, the Islamic Revolution has been pursuing progress and
excellence with the leadership of the leader of the Islamic Revolution and
the efforts of Islamic warriors and generals such as Lieutenant-General
Martyr Hajj Qassem Soleimani and other Mujahedin on the right path. The
most important system and concern of the supreme leader of the revolution
in the alternate step of the revolution is to produce a platform for the
conformation and reanimation of the ultramodern Islamic civilization, and
this will only be realized with the part of youth and academic elites,
counting on the beliefs and converse of resistance and stability.
The role of the elites of each country in the dignity and independence is
obvious. The question that comes to the mind of any conscious person is
how the role of youth, elites and government will be achieved in this
direction?
Many variables play a role in this, one of them is the skilled and creative
human force, which we refer to as the elite. Perhaps the importance of the
existence of youth and elites in a society is not obvious to us. Consequently,
our main question in this research is to explain this role and position.

Abstract The Quran was written in Arabic in the late 6th and early 7th centuries and
is considered by Muslims to be a direct revelation from God to the Prophet
Muhammad. The similarities of concepts between the Quran and the Bible
are so numerous that no one doubts that the Quran was written in
continuation of Judeo-Christian tradition. Nevertheless, the denominations
of Islam living today differ from Christian denominations in fundamental
beliefs, of which the crucifixion of Jesus is one of the most significant. The
most important document of this belief is verse 157 of Sura Nisa in the
Quran, which is very open to interpretation.
After the Prophet died, Arab Muslims attacked their northern neighbor, the
Sassanid Empire, in 633. They were victorious, and since then, Persians
adopted Islam as the state religion. Therefore, it was necessary to translate
the Quran into Persian. To the extent that they have survived to the present
day, these translations provide valuable insights into the early phase of
Islamic culture. The analysis of translations into Persian will show that in all
of the surviving six translations up to the 11th century, the death of Jesus
was accepted, but later theological developments in the central area of the
Islamic world led to a different interpretation of verse 157 of Sura Nisa, and
this new interpretation was able to establish itself as the standard
interpretation. The theological controversies are left aside here, and this
article deals with the issue of the presentation and analysis of the Old
Persian translations of this verse. These syntactic and pragmatic analyses
show that in the ancient translations of the Quran into Persian, the death of
Christ was accepted.

Abstract In the introduction to this essay, the biographical data of the Persian King
Khosroes I and the Greek philosopher Priscian of Lydia are presented,
followed by the report of the closure of the Athenian Neoplatonic school by
the Byzantine Emperor Justinian in 529. This closure was the occasion for
seven Neoplatonic philosophers to emigrate to Persia, where they were
welcomed by Khosroes I. After a brief overview of the Neoplatonic doctrine
of the soul, of the questions the king addressed to Priskianos, the question
about the human soul and his answers are examined in detail. “Priscian’s
answers to King Khosroes of Persia (Solutiones)” have survived only in an
inadequate Latin translation. Despite this inadequacy, the basic ideas of
Priscian’s answers can be thoroughly demonstrated: the soul is a substance,
the soul is incorporeal and separate from the body. Finally, the connection
between soul and body and the immortality of the soul are presented. From
the intellectuel point of view, the Latin translation of the questions can be
considered as the fragment of a significant cultural encounter between
Persia and Greece based on Neoplatonic philosophy.

Abstract In the tradition of historical-comparative language or linguistics research,
either the common word pairs of any language pair, which are counted as
descendants of a hypothetical original language are examined, for example
Indo-European (hereditary word pairs) due to a genetic relationship, or a
kind of secondary relationship due to indirect/direct proven geographical
contact (foreign or loanword pairs). Of course, this is quite apart from the
coincidental coherences, which are usually only sought in the formal area,
which is the case, for example, with the false friends or certain
onomatopoeia and interjections. Furthermore, there ist one seldom
researched incident, which can be placed between the common hereditary
and loanwords of a language pair in etymological research. When it comes
to a single intralingual hybrid word, which consists of inherited and
borrowed or different (other language) elements at the same time, one
speaks of “hybrid formations” (Kluge 2011: XXIf.). But if we take up this
topic from a language-pair-related perspective, we are dealing with
interlingual hybrid word pairs, which on the one hand can be hybrid in
every single language involved in the language comparison process and on
the other hand in comparison to one another, i.e., not even interlingually
pure or show an equally bilateral or multi-sided orientation. In view of the
fact that the interlingual hybrid word pairs as a linguistic topic have so far
been occasionally neglected in the absolute majority of the relevant studies
and almost within all (any) language pairs, the present research has dealt
with this topic using the example of the genealogically related German and
Persian languages that came into contact with each other at times.

Abstract Arabaeen walking ritual is considered as a religious event, a transnational
phenomenon, and the largest human community, But the problem is that
due to the media's relative lack of awareness of the importance of this
phenomenon, it has not been covered by the media as it should be (either
the media of the Islamic world or the Western media).
The present study aims to resolve this ambiguity and ignorance by asking
the question "What are the reasons and necessity of media coverage of
Arbaeen?"
With an exploratory look, she went to the media elites of this field and
answered the mentioned question by interviewing them and in the form of
a method of detailed analysis of the interviews (content analysis method).
It was found that religious, political-social and news reasons make media
coverage of Arbaeen important and necessary.