چکیده:
the basis of the present research is descriptive-analytical and the basis for collecting data, documents and the nature of the method used qualitative content analysis.indeed, in this treatise, the poetry of these two wise men of the eleventh century ah was examined from the point of view of stylistic science.the use of the emotional language of poetry is a good case for a linguistic analysis-content based on stylistic science to express the scientific topics and explain philosophical issues by the philosopher of the language, such as mirfendersky who has been fluent in addition to farsi in hindi.the same applies to fayyaz lahiji, who has devoted his poetic taste to explaining mystical and philosophical issues.in the field of content analysis, some of mirferdeski's works are indications of the philosophy of illumination, and in others, there are strings of affection. this contradiction is also seen in fayyad lahiji's votes.finally, it can be said that the content of the works of fayyaz and mirfendereski is rooted in the philosophical schools of islam and transcendentalism and transcendental wisdom, and, of course, it can be considered a more serious poetry because of having a more poetic language and having a verse of poetry.at the same time, an analytical and comparative look at the content of the works of these two thinkers can be interesting in many fields, including semiotics.
خلاصه ماشینی:
Fayyaz Lahiji, in comparison Scientific Quarterly of Interpretation and Analysis of Persian Language and Literature Texts (Dehkhoda) -------------------------------------------------------------------------------------------------------- is considered a more serious, formal, and professional poet than Mir Fendreski, and more importantly, he possesses a Divan of poems.
In reality, the station of Fana (annihilation) in gnosis is the final stage of the path to Allah and the station of servitude: Whoever becomes annihilated in Him finds eternal life, or if he falls into himself, his work is undoubtedly death (Ibid: b 12) Scientific Journal of Interpretation and Analysis of Persian Language and Literature Texts (Dehkhoda) -------------------------------------------------------------------------------------------------------- - Ancient sages, following the example of the Prophets (PBUH) and Saints (AS), considered divine knowledge to be mysterious and kept it concealed so that it would not fall into the hands of the ignorant: This jewel has been spun in the symbols of ancient wise men; only he who is truly wise shall grasp the secrets 134 (Ibid: b 13) - The fifteenth verse of the poem reminds us of concepts that we have heard from Rumi more than from anyone else: What comes from outside your essence will not be beneficial; prepare yourself today, if indeed there is a tomorrow (Ibid: b 15) As Rumi has also said, for example: Whatever exists in the world is not outside of you; seek within yourself whatever you desire, for it is you (Forouzanfar, 1390: 151) - One of the characteristics of the Necessary Being by Essence is that "there is no ماهيه (quiddity) for Him, Exalted is He," but rather He is pure light, and there is absolutely no limit to Him. Therefore, the Essence of the Almighty is beyond the reach of acquired knowledge.
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