چکیده:
The aim of this research is to answer the question of whether there is a philosophical thought in the Divan of Parvin Etesami's poems or not, and if so, where its prominent veins lie. Parvin is not a philosopher and her Divan is not a philosophy book, but the existence of elements such as cosmology, anthropology, discussions of fate and destiny, and the role of human will and choice, shows the philosophical thoughts of this poet and confirms her familiarity with philosophical topics. Parvin's cosmology, like other Muslim artists, is a Quranic and glorifying approach to the universe, and she also sees all of existence as a manifestation and reflection of God. Parvin's anthropology is the same as the anthropology of Islamic wisdom, and in her view, a human being is two or more dimensional. A human has body and soul, and intellect and knowledge are the strengtheners of the soul, while the self (nafs) and Satan are internal tempters. In the discussion of fate and destiny, Parvin considers some matters to be beyond human capability and has submitted to them, but she has entrusted some matters to humans through divine decree, considering them to have free will. Human will in this part is free, and the destiny of the individual and society changes with human work and effort. The conclusion is that the existence of such discussions in the Divan of this thoughtful lady indicates the organized philosophical thinking of the poet's mind. It is manifested throughout her Divan.
خلاصه ماشینی:
Parvin is not a philosopher and her Divan is not a book of philosophy; however, the presence of elements such as cosmology, anthropology, discussions on fate and destiny, and the role of human will and choice, demonstrates the philosophical thoughts of this poet and confirms her familiarity with philosophical topics.
In Parvin's Divan, there are poems with philosophical names and spaces that indicate the philosophical thought of the poet's mind; among these are the piece "Philosophy" (Etesami 312:1382), in which the poet, with artistry and by contemplating chickpeas and beans, reflects on the mystery of creation and its differences, submitting to divine fate and destiny, or pieces such as "The Ruler of Destiny" (ibid.
In Parvin's ontology, with the eye of appearance, which is drowsy and unconscious due to attention to worldly affairs, one cannot reach the truth of the world and existence; only reaching supra-awareness and opening the eye of gnosis (ma'rifat), meaning finding eternal life, is possible: Look with the eye of gnosis on the path!
(ibid: 311) In Parvin's anthropology, the soul or heart is the celestial dimension of the human being, which has become entangled in the grip of worldly life through bodily desires; it must be brought to certainty through knowledge and gnosis and returned pure to the Owner of the trust.
(Ibid: 083) Parvin warns against the factors of deception and pitfalls, and considers effort and action to be the cause of salvation and prosperity: O traveler on the path of truth!
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