Sufism and Mysticism
mir jalil akrami; Ahmad farshbafian; saber masoumi
Abstract
The treatise *Fi Haqiqat el-eshq* (Munesol oshshaq) by Sohrawardi (549-587 AH), while referring to the mystical manifestations of love and its states in the two stories of the creation of Adam and the Prophet Yusuf, provides the possibility of analysis and interpretation through the lens of Roland Barthes' ...
Read More
The treatise *Fi Haqiqat el-eshq* (Munesol oshshaq) by Sohrawardi (549-587 AH), while referring to the mystical manifestations of love and its states in the two stories of the creation of Adam and the Prophet Yusuf, provides the possibility of analysis and interpretation through the lens of Roland Barthes' five codes. Barthes' model is a systematic and creative approach to analyzing narratives and stories. Barthes views every text dynamic, and possessing semantic multiplicity, believing that the fertility and fluidity of the text distinguish one text from another. Sohrawardi, while discussing the mystery of the creation of beauty, love, and sorrow in a Neoplatonic manner and utilizing Zoroastrian thought and subtle Quranic points, delves into their place in Illuminationist cosmology and epistemology. Mystics such as Ghazzali and Baqli Shirazi consider beauty, love, and sorrow as fundamental elements of spiritual journeying, with love being the result of the manifestation of beauty and sorrow resulting from fear. This article, using an analytical-descriptive method, examines the hidden voices in Sohrawardi's * Fi Haqiqat el-eshq * and reveals aspects of the codes to the reader. Given the wide range of symbols the mentioned treatise is of the type of open texts, where the reader is not passive; rather, by employing their creativity, they utilize their own inventive method in an attempt to stabilize meaning. Barthes' suggestion for this type of reading is the invention of a method through which the text is deconstructed and disseminated, and the reader is present as the producer of the text.
Sufism and Mysticism
mohsen pourmokhtar
Abstract
In the collection of seventy verses that have remained from Shah b. Shoja Kermani, twelve verses are attributed to other Sufis. Eight quotations in the name of Dhu 'l-Nun al-Misri, one quotation in the name of Abu Yazid al-Bastami, two quotations in the name of Abu 'Uthman al-Hri, and one quotation in ...
Read More
In the collection of seventy verses that have remained from Shah b. Shoja Kermani, twelve verses are attributed to other Sufis. Eight quotations in the name of Dhu 'l-Nun al-Misri, one quotation in the name of Abu Yazid al-Bastami, two quotations in the name of Abu 'Uthman al-Hri, and one quotation in the name of Abu Sa'id-i Abu al-Hayr. In this article, the attribution of the main author is discussed and it is argued that it is preferable to attribute these words to Shah Kermani based on the following arguments: A. a special reputation is attributed to the narrators of Shah Kermani’s words. The first narrator is Abu Abd al-Rahman Sulami Nishabouri. He narrated the words of Shah through two prominent students of Abu Othman Heiri. Heiri himself was a student of the Shah and wrote his words in a special notebook. Sirjani, the second narrator, is recognized not only as one of the great Sheikhs of Sufism and the author of the significant book “Al-Bayad” but also as a compatriot of the Shah and one of his earnest admirers. B. Shah Shuja Kermani's writing style is distinguished by a particular feature, namely the inclusion of three specific sayings in his works, which are referred to as triple sayings. These words were probably authored by Shah Kermani himself. C. Per the rule of “attribution to the most famous ”, it is expected that the words of Shah Kermani would be attributed to Sufis who are more renowned than him.
Sufism and Mysticism
amir hossein hemati
Abstract
The fifth century, within the historical course of the formation and evolution of Sufism, is one of the golden eras of this ideology and profession, in terms of growth and development. Different epochs of this century have actually witnessed the existence and emergence of many great figures and the appearance ...
Read More
The fifth century, within the historical course of the formation and evolution of Sufism, is one of the golden eras of this ideology and profession, in terms of growth and development. Different epochs of this century have actually witnessed the existence and emergence of many great figures and the appearance and perfection of famous scholars. The study of the surviving authorities of the great scholars of this century reveals that there have been relations of a kind of mastery and discipleship as well as friendship and companionship and sincere familial ties among a large number of them, regardless of simultaneity of time and place. Two of the most famous Sheikhs and the most well-known scholars of this century are Abolghasem Qoshairi and Abu Sa'id Abul Khair, although some researchers have denied the relationship of these two Sheikhs with each other, and have tried to consider any relevant existing historical documents as fake. The present study seeks to clarify the relationship of these two Sheikhs based on the existing ancient documents, and through citing what confirms the authenticity of such documents. The second general purpose of this research is to demonstrate the historical route and the gradual evolution of writing technology in Persian. The third aim is to prove that lack of mentioning the names of some scholars of different ages in a number of classic books or in other sources of Sufism, cannot rule out the absence of relationship among them.
Sufism and Mysticism
اسداله Vahed; Hadi Sadeghi; Mohammad Mahdipour; Ebrahim Ranjbar
Abstract
Ahmad-e Yasavi, also known as "Pir-e Torkestân," was a famous Sufi and influential spiritual leader in the Torkestân region in the 6th century. His Sufi movement and mystical teachings, known as "Yasaviyyeh," gained popularity in the Islamic world and played a significant role in the Islamization ...
Read More
Ahmad-e Yasavi, also known as "Pir-e Torkestân," was a famous Sufi and influential spiritual leader in the Torkestân region in the 6th century. His Sufi movement and mystical teachings, known as "Yasaviyyeh," gained popularity in the Islamic world and played a significant role in the Islamization of Anatolia, experiencing ups and downs in Asia Minor. Yassaviyyeh is considered the first Sufi order to emerge among the Turks, originating in the city of Yasâ or Torkestân and later spreading throughout Asia Minor. The main significance of the Yasaviyyeh order lies in its ability to spread Sufi beliefs and practices tailored to the intellectual level, language, and culture of the Torkman people from Torkistân to Anatolia. By using simple and melodious poems rooted in the national spirit and customs of the people, Yasaviyyeh order was able to attract the pure and unadulterated souls of the Torkman people to Islam and Sufism, preparing the culture and society of Asia Minor to embrace and accept the teachings of various sects, many of which had origins in Khorâsân. Given the lack of research on critiquing and analyzing the beliefs and practices of Yassaviyyeh and the spread of this Sufi order in Asia Minor, the authors of this study aim to provide a detailed interpretation of the Sufi beliefs and practices of the Yasaviyyeh order by referring to the written works attributed to Ahmad-e Yasavi. They also seek to compare these beliefs and practices with those of Khorasan Sufism to reveal the mystical nature and cultural and intellectual influence of this Sufi order in Asia Minor.
Sufism and Mysticism
Rahman Moshtaqhmehr; mahnaz nezamianbaran
Abstract
In addition to the existence of a considerable number of quatrains of previous poets among the quatrains attributed to Rumi, there are also quatrains in his Diwan that Rumi paid attention to and took inspiration from the quatrains of them. Sometimes he quoted a verse or stanza from others quatrains and ...
Read More
In addition to the existence of a considerable number of quatrains of previous poets among the quatrains attributed to Rumi, there are also quatrains in his Diwan that Rumi paid attention to and took inspiration from the quatrains of them. Sometimes he quoted a verse or stanza from others quatrains and in many cases he followed the structure of the quatrains of his predecessors. In this research, by examining and comparing the quatrains of Rumi with the existing and available quatrains of previous poets, the sources of inspiration and influence of Rumi from the quatrains of the previous poets were determined to some extent. In contemporary literary criticism, in the context of the relationship of one text with other texts, this category of Molana's quatrains in Genet's theory of intertextuality is placed in two areas of non-explicit and implicit intertextuality and is adaptable with it. Rumi has been inspired by many previous poets in his quatrains, but the main sources of his inspiration in his quatrains belong to poets such as Sanai, Ohaduddin Kermani, Attar and Khayyam Neishaburi.
Sufism and Mysticism
Saloomeh Sayyad Rajebi; Mohammad Ebrahimpur Namin; Khosro Jalili Kohnehshahri
Abstract
Anecdotes of Elders in Persian Sufi Poems Sufi literature in its two forms, prose and verse, especially between the 6th and 9th centuries A.H., is a large and important part of Persian literature with various types and subtypes such as edicts and didactic works of prose and verse, as well as works ...
Read More
Anecdotes of Elders in Persian Sufi Poems Sufi literature in its two forms, prose and verse, especially between the 6th and 9th centuries A.H., is a large and important part of Persian literature with various types and subtypes such as edicts and didactic works of prose and verse, as well as works that report moments of passion and Sufi illumination is in a lyrical or symbolic language. One of the main and common materials among almost all these different types, although with different levels and frequency among the types, is the narration of "stories" and "sayings" of Sufi Sheikhs. This research is an attempt to present a detailed and documented picture of the quality and quantity of the reflection of the "stories" (and not the sayings) of the Sufi sheikhs in the most important Persian Sufi educational systems, including Hadiqat al-Haqiqa Sanâ'i, Attâr's poems including Elâhinâma, Asrârnâmeh, and Manteq al-Tayr and Mosibat-nâme, the six books of Mowlânâ's Masnaviye Maʾnavi, and Jâmi's Haft-orang. The results of this research show that out of the total of 300 stories narrated in these works, apart from the stories attributed to the unknown elders (47 stories), which constitute the highest amount of stories, the most stories are related to Bâ Yazid (with 24 cases), Abu Saʾid Abul Xair (with 21 cases) and Šebli (with 20 anecdotes). Also, about a quarter of all the stories are "Karâmat stories" and the theme of the rest of the stories is the teaching of Sufi knowledge and concepts. It is worth mentioning that in a historical and comparative perspective, it is clear to see the increase in attention to the narration of Karâmat stories between Sanâʾi and Rumi; As in Hadiqat al-Haqiqat, there are no honorable stories, but among the 26 stories narrated in the six books of Mowlânâ's Masnavi, 15 stories (that is, about 60 percent of the stories) are about honor. Finally, it is possible to consider the totality of Persian Sufi poems as having less attention to stories of virtues compared to types such as Tazkirats and hagiographies as well as some ancient Arabic short books.
Sufism and Mysticism
Mohammadreza Hasanijalilian; morteza shokri; ali noori
Abstract
Comparison and analysis of Mowlânâ's and Eckhart Tolle's Solutions about the Crisis of Meaning The meaning of life is a concept related to the contemporary era. Traditional man lived in the shadow of a meaning that arose from religion and myth, and modern man sought meaning in science, ...
Read More
Comparison and analysis of Mowlânâ's and Eckhart Tolle's Solutions about the Crisis of Meaning The meaning of life is a concept related to the contemporary era. Traditional man lived in the shadow of a meaning that arose from religion and myth, and modern man sought meaning in science, reason and progress, but contemporary man - especially from the Second World War onwards – rejected the previous metanarratives is wandering in emptiness of meaninglessness. The crisis of meaning is the main preoccupation of the present time. The main issue of this research is how to treat senseless pain by referring to the ideas of Mowlânâ (672-604) and Eckhart Tolle (1948- ). In this regard, their opinions have been compared in a descriptive-analytical way. The results of the research show that Mowlânâ considers ego the main cause of human confusion and meaninglessness and introduces love as the most comprehensive treatment for existential diseases. The love that removes the meaninglessness by showing the passion of life and the sweetness of being, as well as seizing time and creating a new perspective in the lover's life. Tolle considers the conditioned mind, stereotyped thinking, captivity in the concept of time and inauthentic identity to be the main causes of the crisis of meaning in contemporary times, and to solve this crisis, he recommends living in the present moment. God is in the center of Mowlânâ's attention; But for Tolle, man is the original. Rumi's intended soul is similar to Tolle's intended mind. Mowlânâ's love is heavenly and directed to the God, and Tolle's love is directed to existence and all creatures.
Sufism and Mysticism
Khalil Baygzade; ehsan zanditalab; Ebrahim RahimiZangene
Abstract
Awakening means the annihilation of ignorance, and it is one of the most important concepts in Islamic mysticism, which Rumi has discussed and analyzed many times in the stories of Masnaviye Maʾnavi. The concept of Satori has the same meaning in Zen Buddhism texts, and understanding and experiencing ...
Read More
Awakening means the annihilation of ignorance, and it is one of the most important concepts in Islamic mysticism, which Rumi has discussed and analyzed many times in the stories of Masnaviye Maʾnavi. The concept of Satori has the same meaning in Zen Buddhism texts, and understanding and experiencing it is central to meditation and spiritual journey. Hence, the goal of the present essay is to analyze awakening as reflected in Rumi's Masnaviye Maʾnavi as a prominent work of literature concerning Islamic-Iranian mysticism, alongside Satori narratives as presented in The Gateless Barrier and One Hundred and One Zen Stories, which are both famous texts in Zen mystical tradition. The demonstration of similarities and difference between these two philosophical traditions is done using a descriptive-analytical method. Upon analyzing the research data, it becomes evident that there is an overlap between features of awakening in Masnaviye Maʾnavi and Satori in Zen Buddhism; features such as being sudden, enlightening, and reproducibility, although the suddenness is reflected more in Satori narratives. Also, astonishment, which is a subfeature emerging from the audience's perspective, is reflected abundantly in Zen Buddhism texts, because of its irrationality and Incomprehensibility. Conversely, stories about wakefulness in Masnaviye Maʾnavi, which follow firm logical premises compared with Satori narratives, lack this feature.
Sufism and Mysticism
Arezu pooryazdanpanah Kermani; zeinab sheikhhosseini
Abstract
Letters are one of the important types of Persian literature and types of prose that have been of great literary, social, historical and political importance in different historical periods. Islamic mystics, using the art of writing and following the religious leaders, have written letters to convey ...
Read More
Letters are one of the important types of Persian literature and types of prose that have been of great literary, social, historical and political importance in different historical periods. Islamic mystics, using the art of writing and following the religious leaders, have written letters to convey mystical teachings and guide seekers of the path. Abdullâh Qutb is one of the prominent mystics of the ninth century AH who established the ideal society and utopia called "Exvânâbâd" near Jahrom. Through writing letters, he managed this ideal society and guided and educated his followers; Writings that are noteworthy both in terms of Persian prose and in terms of containing valuable mystical points for the guidance and education of seekers. Accordingly, in this paper, the structure of Qutb's epistels have been studied by analytical-descriptive method. The research findings indicate that the stylistic features of Qutb's writing, i.e. the tendency to simplify and brevity, have changed the structure of his writings and this has caused the difference between the letters of Qutb and other mystical writings. These letters are among the brotherly epistels and multi-faceted letters.
Sufism and Mysticism
Taqi Poornamdarian; Elaheh Bayat Zarand
Abstract
Symbols are powerful images that articulate a set of cultural and mythological concepts in certain semantic clusters. These clusters produced through creative literary processes constitute a part of our cultural memory. One of the symbols is Simurgh that was generated in the pre-Islamic Persian texts ...
Read More
Symbols are powerful images that articulate a set of cultural and mythological concepts in certain semantic clusters. These clusters produced through creative literary processes constitute a part of our cultural memory. One of the symbols is Simurgh that was generated in the pre-Islamic Persian texts and continued to remain in the cultural memory of the post-Islamic Iran. It has continued in the form of new articulations in Persian poetry and mysticism. These multiple articulations show that Simurgh in the Iranian culture has become a central signifier. Thus, an intertextual re-reading of the signifieds encoded in it can make the tradition of mythological and symbolic thought in the Iranian universe comprehensible for the new generation. Accordingly, by drawing on textual evidence from both the pre-Islamic and post-Islamic body of literature and by adopting the technique of close reading, the present paper makes an attempt to shed light on the rich symbolism of this bird in order to explore its semantic developments throughout the history. Moreover, it discusses how and why these semantic turns have taken place. On this basis, the present paper makes an attempt to answer this question: What is the difference between Simurgh in the pre-Islamic and post-Islamic literary texts and what creative manipulations in its form and content have taken place over time?
Sufism and Mysticism
Hmidreza Tavakoli
Abstract
Shams' first conversation with Rumi was about Bayazid. Shams specifies this point at the end of an Arabic speech in Maqalat-e Shams-e Tabrizi (Discourse of Shams-i Tabrīzī). In a similar way, Bayezid's criticism appears many times in the words of Shams. The same criticism is repeated about Hallaj. ...
Read More
Shams' first conversation with Rumi was about Bayazid. Shams specifies this point at the end of an Arabic speech in Maqalat-e Shams-e Tabrizi (Discourse of Shams-i Tabrīzī). In a similar way, Bayezid's criticism appears many times in the words of Shams. The same criticism is repeated about Hallaj. After all, the points related to this critical remark are often seen in the articles; reflections on obedience and heresy, shath (an ecstatic utterance) and drunkenness, sobriety after drunkenness, predestination and silence. But the main point is that Rumi obviously has a different view and words on this issue. He is not only a praiser of Bayezid and Hallaj; rather, he talks about drunkenness and romantic predestination with increased passion. At the same time, in the mind and language of Rumi, the spirit of Shams' speech is present without its application in the criticism of people like Bayazid. This article is an attempt to analyze the first question of Shams and propose various aspects of the duality of Shams and Rumi's view in this perspective, as well as suggestions to explain this distinction and independence of the perspective.
Sufism and Mysticism
mohammad afshinvafaie; Mahdi firouzian Haji
Abstract
This article, seeks to reveal the hidden layers of discursive communication in Sufi language and to study textual structure of Auhaduddin Kermani’s Managheb, a Persian mystic and poet of the sixth and seventh centuries. In order to achieve this purpose, the linguistic elements (nouns, adjectives, ...
Read More
This article, seeks to reveal the hidden layers of discursive communication in Sufi language and to study textual structure of Auhaduddin Kermani’s Managheb, a Persian mystic and poet of the sixth and seventh centuries. In order to achieve this purpose, the linguistic elements (nouns, adjectives, verbs, pronouns, plural nouns, adverbs, synonyms, numbers), the structural and contextual dimensions (context and position, inversion and suspension of reality, reject criticism and questioning) and their links with the dominant discourses (the prophets, the system of caliphate and the government, the mystic elders and other texts) have been examined in three steps of description, explanation and interpretation. Finally, by comparing a common anecdote in Auhaduddin Kermani’s Managheb, and Attar’s Tazkirat al-Awliya, critical and comparative structural analysis of the text is discussed.This article, seeks to reveal the hidden layers of discursive communication in Sufi language and to study textual structure of Auhaduddin Kermani’s Managheb, a Persian mystic and poet of the sixth and seventh centuries. In order to achieve this purpose, the linguistic elements , the structural and contextual dimensions (context and position, inversion and suspension of reality, reject criticism and questioning) and their links with the dominant discourses (the prophets, the system of caliphate and the government, the mystic elders and other texts) have been examined in three steps of description, explanation and interpretation. Finally, by comparing a common anecdote in Auhaduddin Kermani’s Managheb, and Attar’s Tazkirat al-Awliya, critical and comparative structural analysis of the text is discussed.
Sufism and Mysticism
mohammad mohammadi; Mahmood Fotoohi Rudmajani
Abstract
The 10th century A.H. is the beginning of the formation of the literary currents of Qur'an poetic interpretation.This current has continued until now and was more popular in the Qajar era. Some of these works claim directly or indirectly miracles like the Quran. The basis of this claim is Persian prosody ...
Read More
The 10th century A.H. is the beginning of the formation of the literary currents of Qur'an poetic interpretation.This current has continued until now and was more popular in the Qajar era. Some of these works claim directly or indirectly miracles like the Quran. The basis of this claim is Persian prosody order. This poetic interpretation is subordinate to the Qur'an. The aforementioned claim is examined by studying the prominent poetic interpretations of the Qur'an, especially the Tafsir Safi (1308 A.H) ; which includes the entire Qur’an; the study seeks answers to these questions: what was the motive behind the claim of the miracle of poetry in the field of interpretation or what factors provided the basis for such a claim? Has this practice led to the expansion of the Sufi interpretation tradition or is it just a claim? How is it possible to receive revelation or inspiration while interpreting? Since the principle of interpretation is within the framework of a sacred text, how can that text be a source of religious experience and a field for the mystic to receive revelatory inspirations?
Sufism and Mysticism
Ramazan Tafsiri; Hamid Taheri
Abstract
Investigating the paradox and its function in expressing the experience of the unity of existence in the poetry of the Timurid era[1]Mysticism is the knowledge of unseen truths, and in other words, mysticism is the knowledge of the truth through names and attributes, and man’s reaching the position ...
Read More
Investigating the paradox and its function in expressing the experience of the unity of existence in the poetry of the Timurid era[1]Mysticism is the knowledge of unseen truths, and in other words, mysticism is the knowledge of the truth through names and attributes, and man’s reaching the position of eternal life in God’s presence. The mystic of God, through inner journey, passes through the mystical stations one after the other and until it reaches the position of annihilation and connecting with the truth. Every school and way of thinking has its principles and rules, and mysticism also has certain rules and principles, and anyone who steps on the path of true knowledge needs a leader and a guide, and under his supervision he should study mystical teachings and conduct exercises as well as. He becomes mystical and in this way he achieves the perception of states and positions and the discovery of secrets, which is referred to as a mystical experience. Mystical experience is the collection of perceptions and knowledge of the mystic’s secrets, which after cultivating and nurturing the soul, he is inspired. Every mystical experience is specific to the mystic who has received it, and because these perceptions are discovery and intuition and are received through inner intuition, to express them, the mystic cannot use the language of expressions, and those truths and long meanings do not fit into the ordinary language. Thus, he uses a language appropriate to those experiences and resorts to code, simile, metaphor, and paradox. Of course, sometimes resorting to the language of allusion is completely conscious and on purpose, so as not to expose the secrets. Because not everyone is confidant of secrets. In order to explain mystical thoughts and experiences to others and to convince the audience, mystics use the artistic capacities of language in the form of paradoxical and contradictory expression and other types of allusive language. However, many of them consider mystical experiences beyond the explanation and description, and some consider it impossible to express and describe. These facts and knowledge are very different and variable according to the condition of the seeker. The question is why it is not possible to reflect these mysterious situations in the construction of conventional and standard language. And why after their linguistic reflection, the resulting propositions seem incomprehensible, and at first glance, sometimes seem contradictory and contrary to habit. This paradox has caused thinkers and linguists to pay special attention to the language of mysticism and the means of mystic expression. Since mystics do not use only the external forms of language, but also all the symbolic, allusive, pictorial, visual, music, dance and other symbols and conceptual signs of a society’s culture in expressing the mystical experience. The special type of expression and the use of different types and methods of language make the covering of the mystical experience more concrete and make it more difficult to understand the meaning from the form of words. According to this introduction, the purpose of this article is to examine the mystical language and the means of expressing the mystical experiences and understandings found in the texts of the mystical poems of the Timurid era. Understanding the characteristics of the language and expressing the mystical experiences of this period and its style depends on the text, and from the text and its texture, the characteristics of the language and the means of expressing the mystical experience of this era can be obtained. For the correct understanding of the experiences and the divine mystical mysteries of this period, we need to understand the concept of the environment of the text and to know the contexts of the origin of the text and in other words extratextual contexts and the culture, thought and politics of the Timurid era society. According to the necessity of the situation, culture and textual configuration of the text, it should be noted that the concepts of the mystical texts of the Timurid era society, consist of different cultural contexts and structures, different readings and religious narratives and views and perceptions and discoveries and intuitions of mystics. The pinnacle of all these views is the emergence of the ideas of the Shiite school in mysticism and the boom in reading the ideas of Ibn Arabi and other Sufi schools of ancient Xorâsân. The idea of surrendering to Valiyy and humanism of the Shiite school as a type of religious interpretation and the strict and traditionalist ideas of the Naqšbandiyye Tariqat as another model of religious readings are in opposition to each other and the way out from these two points of view, is the re-reading of Ibn Arabi’s thoughts that opens the way for the sufi orders and mystics of this age and has developed Sufism and mysticism and opened the field for all sections of the society to some extent. In this sense, the area of language: open and closed signs of the language of mysticism expands. The confrontation and entanglement of religious and mystical thoughts and sayings, patterns of open and closed society, politics, Tariqat and Šariʾat, have caused the complexity of the language of this period; since many of the sensitivities and grudges of the societies are the sources of conflicting ideas in the human society, and also the breadth of signs and the expansion of cultural concepts is the source of the interveneing of religious and cultural thoughts and traditions and all these matters play a role in the expansion of language and another characteristic of the expansion of the language of mysticism. In this era, the flourishing of art, especially painting, which is a form of the language of mysticism and means of expressing mystical experience. This case can be mentioned from the visual art of Kamâl al-Din Behzâd as an interpreter of Ibn Arabi’s idea of the unity of existence in the form of painting and drawing. ReferencesČenâri, A., (1377). Motanâqez-nemâyi dar šeʾre fârsi. Tehran: Farzân Ruz.Faʾʾâli, M. T. (1381). “Zabâne erfân”. Našriyyeye Qabasât. vol. 24. pp. 59-69.Fulâdi, A., (1391). Tanz dar zabâne erfân. Tehran: Soxan.Ibn Arabi, Mohammad ibn Ali, (1367). Rasâʾele Ibn Arabi. moqaddame, ed. N. Mâyel Heravi. Tehrân: Mowlâ.Ibn Xaldun, (1352). Moqaddameye târixe Ibn Xaldun. tr. by M. P. Gonâbâdi. vol. 1.Tehran.Jahângiri, M., (1375). Mohyi al-Din Ibn Arabi čehreye barjasteye jahâne Eslâm. Tehran: Dânešgâhe Tehran.Karimi, A. B., (1385). “Tajrobeye erfâni va bayâne pârâdoksi, tajrobeye didâdr bâ xodâ dar soxan”. Majalleye dâneškadeye adabiyyât va olume ensânie Dânešgâhe Tehran. vol. 75. n. 3. pp. 21-42.Mirbâqeri-Fard A. A. & M. Mohammadi, (1394). “Ebârat va ešârat dar zabâne erfân”. Biannual of Pažuhešnâmeye Erfân. vol. 15. pp. 193-216.Nasiri Jâmi, H., (1393). Howzeye Herât va šeʾre fârsi. Tehran: Mowlâ.Vahidiyân Kâmyâr, T., (1376). “Motanâqez-nemâ (paradox) dar adabiyyât”. Našriyyeye dâneškadeye adabiyyât va olume ensâni dânešgâhe Ferdowsi Mašhad. Year 28. vol. 3 & 4. pp. 271-294. [1] Ramazân Tafsiri: Ph.D. student of Persian language and literature of Emâm Xomeyni lnternational university.Hamid Tâheri: Associate professor of Emâm Xomeyni lnternational university.
Sufism and Mysticism
amir hossein hemati
Abstract
One of the detailed anecdotes in Asrar-Altawhid is the story that recounts the travel of Abu Said Abulkhair to Kharghan. The author of the book uses the account of Khaje Hasan Moadab. Corroboration of what is mentioned in Asrar-Altawhid with the same story mentioned in Montakhabeh Norol-olum and the ...
Read More
One of the detailed anecdotes in Asrar-Altawhid is the story that recounts the travel of Abu Said Abulkhair to Kharghan. The author of the book uses the account of Khaje Hasan Moadab. Corroboration of what is mentioned in Asrar-Altawhid with the same story mentioned in Montakhabeh Norol-olum and the treaty of Ghotbolsalekin, reveals some discrepancies. These discrepancies include several issues and in one case they have led to some ambiguities in the account. This issue makes it necessary to investigate the truth of the events in this trip and to disambiguate the reports of Asrar-Altawhid. The results indicate that the original raconteur of the events on this trip, in two cases and with a hidden motif, has distorted what has happened to Abu Said in Kharghan. One of these distortions recounts the real intention of Abu Said for going on this trip to Kharghan and the other one is the speech or the silence of Abu Said in the presence of Sheikh Abol-hasan.
Sufism and Mysticism
Parvin Golizadeh; manouchehr joukar; Zeinab Rahmati
Abstract
Discussing the “extraordinary” element in a system in which the place of elements is determined according to their relation to the overall design of the narrative is an appropriate way of analyzing magical realism and those mystical narratives consisting of extraordinary events. In order ...
Read More
Discussing the “extraordinary” element in a system in which the place of elements is determined according to their relation to the overall design of the narrative is an appropriate way of analyzing magical realism and those mystical narratives consisting of extraordinary events. In order to display the existent correlation between the magical deep structure and the plot of these literary productions, the narrative structure of these mystical texts: Asrārottowhid, Resāle - ye Qoshayriye, Kashfol- Mahjūb, Mersādol-’ebād, Mesbāhol- Hedāye and Meftāhol- Kefāye and these fictions including One Hundred Years of Solitude, Metamorphosis, The Handsomest Drowned Man in the World, A Very Old Man with Enormous Wings and Aura is investigated with an eye to Claude Bremond’s model so that we can extract the main sequences in these works and we can specify the structural similarities and dissimilarities in these works’ main sequence according to the combination of “realistic” and “extraordinary” functions in a sequence. The obtained results indicate that there are similarities in the structure of the main sequence and their utilization of “realistic” and “extraordinary” sequences. The shared structures in the analyzed works are: “the linear structure without excluding the main constituents”, “the exclusion of initial state of equilibrium and the commencement with a crisis”, and “the nonlinear structure”. The shared combinations of main sequences in terms of the inclusion of realistic or extraordinary tasks are depicted as “exclusionary-extraordinary-realistic”, “exclusionary-extraordinary-extraordinary” and “extraordinary-extraordinary-extraordinary”.
Sufism and Mysticism
Mohammad Ebrahimpur Namin
Abstract
One of the types of writings in Sufi literature is collections collected in recording and quoting the sayings of Sufi elders and elders؛ Works that in a general sense are called Sufi memoirs. This group of works is generally derived from a common tradition in most of the almost all religions and sects ...
Read More
One of the types of writings in Sufi literature is collections collected in recording and quoting the sayings of Sufi elders and elders؛ Works that in a general sense are called Sufi memoirs. This group of works is generally derived from a common tradition in most of the almost all religions and sects that the lives of saints and saints, especially after their death, are not limited to the objectivity and historical reality of their lives, but more intertwined and covered with multiple layers of myth. A tradition of all kinds in its broadest sense can be interpreted as Hagiography. This heritage of Sufism as a type / genre has been mentioned in old and new sources with expressions such as circumstances or situations / Tazkereh / Sira or Sirat or Sirtnameh or Sir / Maqamat and Manaqbeh or Manaqbehnameh / Walinameh / Ulyanameh. The present study is a critique of the genre and examines the historical perspective of the developments of this type of Sufi writings, which shows how the genre originated from the legacy of the early ascetics and at the peak of its development leads to the specific scriptures of the elders.
Sufism and Mysticism
saeede dehqan niri; salman saket
Abstract
This study aims to introduce an ancient literary work known as Zad Al-Moghvin, a book written in the Persian language in the Transoxiana region. The author of this work, on the subject of ethics and sermons and most likely written in the twelfth or thirtieth century, is Mohammad ibn Mohammad Al-Nasr, ...
Read More
This study aims to introduce an ancient literary work known as Zad Al-Moghvin, a book written in the Persian language in the Transoxiana region. The author of this work, on the subject of ethics and sermons and most likely written in the twelfth or thirtieth century, is Mohammad ibn Mohammad Al-Nasr, known as the Ghazi, who lived in Vobkent. Only three manuscripts of this work are available, one of which is kept at the National Archive of Afghanistan and was written in 1485, and the other at the Library, Museum, and Document Center of I.R.Iran's Parliament and written in 1618 and third manuscripts is kept at the the Salar Jung – Museum and Library and was written in 1646.In addition to introducing the manuscripts, the author, his religion, the sources used in the writing of this book, the text structure, and the reasons for its significance are explained in this study. Some of the sources that the author has used in writing this book are Tanbih Al-Ghafilin Samarqandi, Maqazi Mohammad ibn Eshagh, Zad Al-Abedin, Tafseer Anwar, Kitab Al-Anwar, and most likely, Tafsir Miraj.
Sufism and Mysticism
reza aghayarizahed; naser nikoubakht; hoseinali ghobadi; saied bozorgbighdeli
Abstract
After the composition of the great work of Molavi called “Masnavi”, different explanations have been proposed for it by different scholars through the pass of time. Currently we can observe the viewpoints of different literary writers and through comparing their views we can understand ...
Read More
After the composition of the great work of Molavi called “Masnavi”, different explanations have been proposed for it by different scholars through the pass of time. Currently we can observe the viewpoints of different literary writers and through comparing their views we can understand that: up to now there have been very varied outlooks towards the verses in Masnavi in explanations approaches utilized by the different thought schools. As we investigated about the word “Rostam” known as one of the six symbols of the myths proposed in descriptions of Masnavi, proposed by Forouzanfar, Shahidi, Jaafari, Estelami, Zamani, and Golbinarly we found the response for the question that what was the outlook of those who explained Masnavi encountering myth symbols. Although in Masnavi, Rostam is often known as a complete humane sample because he is believed to be a national hero and Malavi has put him next to Imam Ali (PBUH) and Hamzeh, prophet’s uncle, the results of studies show that the explaining scholars have noticed the role of myth symbols only partially and they have not mentioned anything about the mythology history of Rostam. They have translated the verses related to Rostam colloquially and did not considered the myth and mystic characteristics of him. On the whole they have ignored to refer Rostam as an epic hero which the symbol of a complete human in the thoughts of Molavi.
Sufism and Mysticism
zahra hatampour; atamohammad radmanesh; mahboubeh khorasani
Abstract
Any text linkes to the mind of the audience and the world by paratextualites. Nafahat ol-ons is including Jami's prose works which has the ability to be survey paratextuality. In this research, Nafahat ol-ons's paratextualites were identified and divided into two categories according to the genette's ...
Read More
Any text linkes to the mind of the audience and the world by paratextualites. Nafahat ol-ons is including Jami's prose works which has the ability to be survey paratextuality. In this research, Nafahat ol-ons's paratextualites were identified and divided into two categories according to the genette's theory and investigated. The outer and inner elements of paratextualite in Nafahat ol-ons have been formed proportionally and fit with main text. On one side, each of these paratextualites deep down the audience's understanding and realizing and on the other side guide the audience how to use this work. Different people have created this elements, including author, scribe, publisher, editor and andandother critics, researchers and writers that of all these, author and editor have a great role in thetext readings. Also critics, researchers and writers have presented other paratextualites in various formats, have provided the possible of more communication with the text and its advertising and criticism. The maximum number and most important outer paratextualites of Nafahat ol-ons related to the time that this book was written.
Sufism and Mysticism
marziyeh golfeshani; ghodratallah taheri
Abstract
The concept of representation and the ability of literary texts in representing historical events have been long focused in literary studies. The process of shaping narration in historical events should be considered in studying the historical anecdotes, the ones with the focus on historical characters ...
Read More
The concept of representation and the ability of literary texts in representing historical events have been long focused in literary studies. The process of shaping narration in historical events should be considered in studying the historical anecdotes, the ones with the focus on historical characters or events that have presented the history in a different style by applying magical, miraculous or symbolic elements in representing historical happenings. Therefore presenting a new perspective to anecdotes of gnostic texts in order to clarify the process of inverting these events into story and making these characters literal will find special importance. The narration of Hussein Ebne Mansour Hallaj can be considered as a successful model of literary representation of one historical event and revival of one historical character in a gnostic text in which representing Attar’s destiny has been converted in to a single artistic effect apart from its historical aspect. In this text, following a reference to the place of representation concept in literary studies and analyzing the artistic representation of historical events, sorting and analysis of these anecdotes in Attar’s Tazkirat al- Awliya has been done through using a definition for historical narration. The result of this text reveals that Attar has tried to make clarifications about his targeted gnostic discourse by using historical events and converting them into series of literary anecdotes and narrations.
Sufism and Mysticism
Majid Rastandeh; Vahid Mobarak
Abstract
Attar who has been continuously in relation with the Holy Quran and hadiths ,has given a great deal of dedication to the interpretation of the verses and hadiths according to his intuition. In addition to simple structural and one dimensional interpretations,he has multi -dimensional interpretations ...
Read More
Attar who has been continuously in relation with the Holy Quran and hadiths ,has given a great deal of dedication to the interpretation of the verses and hadiths according to his intuition. In addition to simple structural and one dimensional interpretations,he has multi -dimensional interpretations too. In that way,he has looked to the same quranic and narrative matters for many times and gave a different interpretation each time. This feature which is characterized by his style is called »multi-dimensional interpretation «and it's the subject of this research. On the other hand, by studying poetic works of Attar,we clearly find his previlieged attitude to the process of Human's creation and his descending to the earth . Now, this question arises that how is his idea about Human descending from the court of God and what structure it has? The present research is based on a descriptive way and content analysis method and is designed to provide an answer to this question. Discoveries show that presented interpretation about descending of man indicate Attar's multidimensional look to the man's descending and also makes a collection that can be called clustered interpretation.
Sufism and Mysticism
Leyla gholampoor ahangar kolayee; Mahmoud Tavousi; Shahin Ojagh Alizadeh
Abstract
The paradox is considered as an innovative array in Persian literature, one of the factors beauty, surprising and highlighting in literary works (and mystical). This research intends to investigate the causes of the growth of this innovative array in Attar’s Manteq-o-alteir Based on Jung's psychology. ...
Read More
The paradox is considered as an innovative array in Persian literature, one of the factors beauty, surprising and highlighting in literary works (and mystical). This research intends to investigate the causes of the growth of this innovative array in Attar’s Manteq-o-alteir Based on Jung's psychology. According to the results,. Attar, with the help of the Simorgh and Jung, with the help of their own ancestor of both, seek to evolve and develop human, that is, the whole and the whole integrated paradox is fundamental; Because it consists of opposing forces; forces such as good and evil, the small world and the great world, the whole and the material, and the mino (the unity of opposites), which seeks to integrate and balance the two aspects of being, that is, "the body and the psyche" Thirty chicken or self-conscious + Simorgh or unconscious) Which is interpreted as unity; The result of this unity, fanaticism and this fanaticism at one and the same time, survives in other dimensions. As a result of such a complete paradox, that is The mystic of the total and complete in the "centuries", "sees in the shade of the sun", "in selflessness", and "in the absence of existence" It will be achieved.
Sufism and Mysticism
zahra Mahouzi; hoseinali ghobadi; Ahmad Pakatchi; Maryam Hoseini
Abstract
In the thoughts of Muslim mystics, converting of human attributes, is considered as a key idea, which is the basis for the explanation of further fundamental topics like: The identity of human and the quality of his mystical conduct. Before Hujwiri, the concept of Human being, frequently, has been described ...
Read More
In the thoughts of Muslim mystics, converting of human attributes, is considered as a key idea, which is the basis for the explanation of further fundamental topics like: The identity of human and the quality of his mystical conduct. Before Hujwiri, the concept of Human being, frequently, has been described as an unknown isthmus between the Animal and the Angel. In the meantime, the Human, by annihilating of his attributes, takes distance from the being of the Animal and gets closer to the concept of the Angel. However, the conceptual convergence between the Human and the Angel, only, evolves over a historical process. During this historical evolution, the thoughts of Hujwiri plays as a milestone, because, for the first time, he formulates the idea of Converting Human Attributes to Angels, in the form of cohesive structure. In Sufias' compilations, the story of Joseph (The Prophet) and the Egyptian women, which origins from Quran, has been used frequently as a narrative context, in order to provide an explanation about the matter of converting of Human attributes. The present Article, plans to provide a historical analysis to reveal the path of evolution of the idea of Converting Human Attributes to Angels. Therefore, with an analytical and historical comparative approach, it studies the mentioned narration, throughout various Sofia's work, before and after Hujwiri. Also, this analysis is centered on Hujwiri's thoght, as an important turning point during the historical evolution of this idea.
