نشریه عرفان اسلامی
پیاپی 45 (پاییز 1394)

Though Hemam Tabrizi is known to be the follower of Sa’di and even his own student, and the beloved introduced Motehalli in his words castle a sample of earthly beloved, through reflection over his poetry, there is a bas relief of the arrays of his mystical teachings that are mostly written in an encrypted and condensed and metaphoric language found in the delicately texture and underground layers of his words. That is why it is endeavored to study the secondary mystical concepts that the poet has drawn up via the elements of the beloved face out of imagination and later the extensive mystical meanings is commented out of a few verses in his divan.

Some people show extraordinary capabilities for mercenary, and sometimes, tempting motives, some other do so by God-given talents, while the others show the same abilities using religious – law- based mortification. Men – of – insights call these human competence and ability the “Miracles”. Miracles or extraordinary actions stand for some phenomena beyond the known general and natural system which is connected to some supernatural powers which has been acknowledged by all of religions and beliefs. Any extraordinary action, done by divine approval and permission, accompanied by challenge and claim of God Great Prophets, is called “Miracle” and what is not subject to challenge and prophecy claim and done by Imams or Saints is called “miracle performed by one other than prophet”. But non-religious extraordinary actions performed by non-monotheist and mortification masters are known as “seeking to move by degrees”. Although recognizing the rightfulness and falsehood of these matters is not so easy, the study of revelational evidence and mystic, philosophical, and Koran-based indices of extraordinary actions or miracles is just possible by their articulation.

Among the mystics and Sufis a group emerged whose major objective was to combat the hypocrisy and pretense in a society where achieving high positions had caused a lot of people to hustle. These actions were carried out in public even though they were blamed and did their praying sincerely..AndHe was unaware of the moment of remembrance. Those groups of Persian Sufi poetry and literature which are abundant and have spoken to about this procedure and the disposition of their mental states have to reset.And some of your poets have taken this approach and have attempted to develop such thinking and his poetry and prose writings have a beautiful way to remove them, we can mention Sheikh Mohammad Ali Hazain Lahiji. Importantly, the doleful in their theological lyrics lean towards this group has been revealed and the curtain of the inner essence of their thinking has taken a very significance and can be useful in a lot of historical research.

This paper is based on the semiotic pattern of Michael Riffaterre in reading the poems of Molavi and Sadi, his theory of descriptive poems (the matrix and hypogram) is explained in this paper for the first time. The discourse of love is then analyzed on the basis of this pattern, including the following three: love, beloved and the lover, and their matrixes and hypograms are later elaborated. It aims at applying this pattern in ancient Persian poetry. It was indicated that the discourse of love is based on love and unity in Molavi’s sonnets whereas it is based on love and Carpe diem in Sadi’s sonnets. It confirms the traditional hypothesis that Molavi is a mystic and Sadi is a lover, through citations and methodologies. The course of descriptive poems related to the discourse of love leads from the love, beloved and lover to unity dynamically in Molavi’s sonnets, whereas this course leads from the unity of love and life to Carpe diem and the existential realism in Sadi’s sonnets

This paper deals with some basic issues in terms of one of the most important pillars of Seyyed Heydar Amoli’s mystical mind. At first, the motivation of this issue is explained in details by Seyyed Heydar and then the relationship between Shi’ism and Sufism is raised. The most significant achievement in this writing is that Seyyed Heydar is prone to the unity between the two sects of Shi’ism and Sufism. They are in fact one single reality that the perfect man should achieve.

one of the highly extensive and frequent areas for contents in the mystical collection of works, especially mystical sonnets, is the reflection of ideas, beliefs, and behaviors of malamatiyeh conduct. A part of such an extensive literature is known as calenderers that will be studied, and another part will more directly and unveiling represent the malamatians beliefs and conducts. In addition, in proportion with the applicable aspect of concepts they will fall into two categories for the social and personal intentions of malatiyeh. This paper tries to provide a list of malamatian meanings and concepts in Persian sonnets through studying the a number of sonnets by the most prominent lecturers of Persian literature form the sixth to the late eighth century AH which marks the major era for these kinds of concepts in Persian litertature. And as long as it extends they will be explained and analyzed.

The issue of imitation and duplication of research, especially in terms of research and mystics have an important place. Imitation and emulation, especially the mystic science which is to be condemned, because it knows nothing but noise; Why not help these mystics of science. In front of this parody of the Kasbi or empirical science or research is ladoni and the benefit of no value through ascetic is man who should endeavor to reach the heart of care and treatment. Rumi, particularly in the discretion of the proposal and compliance injudicious thoughts and fathers are condemned and surrender to the proven principles as injudicious. Mystics believe that science is not merely an imitation of the world to know the truth and for sure, the argument does not go far enough and no doubt the inquiry will not reach to his right.

The purpose of this paper is that, using the intertextuality theory one can show that a work itself is the result of attracting other texts. This paper contemplating on the Ghadamali Sarrami’s lyrics shows that he is a poet who doesn’t hide intertextual nature in his works. Sarrami's works have strong intertextual relations with mysticism. Finally, this paper concludes that, the easier it will be realized Sarrami’s poetry semantic horizons by knowing the frame of reference of mystical.

Among various subjects regarding theosophy, jealousy attracted the Sufis and theosophists attention. This is fundamental concept for the Sufis’ thoughts. In gnostic thoughts jealousy has appeared as an ethical belief and could draw a great deal of attention. And God based on this jealousy, has called all the visible and invisible sins inadmissible. In religious law texts, saints lifestyles, shiilks words, Sufis and poets’ works, jealousy was not only neglected, but was seriously taken into consideration. Theosophists and spiritual contemplators impressed by Qudsi and prophetic Hadiths based on their own mystical tact or taste, interpreted and paraphrased the jealousy. That is to say: each Sufis and theosophist interpreted jealousy from their own point of view. In this article, “What jealousy is”, it’s literal and terminological definition, jealousy as a social phenomenon, Divine jealousy and its different types and the theosophists’ impression of it have been dealt with.