مجله پژوهش های ادب عرفانی (گوهر گویا)
سال ششم شماره 2 (پیاپی 22، تابستان 1391)

In the Persian literature the term “Jām” is found in various expressions such as “Jām-e Jam”, “Jām-e Jahān bin”, “Jām-e Jahān nama”, “Jām-e Giti nama” etc, which is linked with Iranian myths as well as Islamic-Iranian mysticism. In this amalgam, “Far” and “Jām” in Iranian mythology have been identified with symbols like “Morghe Vāreghan”, water, stone, bead, cup and the like. Finally, through semantic changes, it turned into a code with a number of meanings such as mystic’s heart (Dele Āref), ideal man, the Wise Self and understanding of these mystical meanings depends upon knowing mythological and ritual backgrounds of the term “Jām”.

Literally, non-Being means nothingness and falseness but in Molana’s poems it has various meanings such as natural death, volitional death, Annihilation in God, true Being, Hidden Universe, Universe of Meaning, Universe of Unity, non-Being-pretending-Being and Being-pretending-non-Being and the like. Some of these meanings produce the doubt in the minds of certain researchers that Molana, like some Mo’tazeli thinkers and old philosophers, consider some kind of reification and fixity for non-Being and in his opinion creatures have some kind of truth in the universe of non-Being or between Being and non-Being before entering this universe. And necessarily on the basis of such supposition, they regard Molana as an Essentialist. This article aims to show that none of the instances quoted from Molana’s Mathnavi and sonnets for proving such claim do not have such meaning and Monotheist thought of Molana never accords with these irrational and false ideas.

In seventh Hijra century, a fundamental transformation occurred in Islamic mysticism. Due to such transformation, the bases of mysticism were exposed to change to the extent that a new tradition of Islamic mysticism was formed and a new demarcation was made between various mystical schools and currents. For explaining this transformation and characteristics of the two mystical traditions of before and after seventh Hijra century, some contemporary researchers have divided Islamic mysticism into two parts: practical mysticism and intellectual mysticism. By analyzing and criticizing such division and explaining that this division has no academic and scientific value and it is not in accordance with the nature of Islamic mysticism, this article tries to propose a new model for analyzing the evolution of Islamic mysticism as well as characteristics and differences of the first and second traditions of mysticism.

Literary Structuralism seeks the most scientific basis for analyzing literary texts. Structuralism is the method of analyzing the text and understanding its system. Greimas is one of the narratologists who proposes Action Theory for making the analysis and understanding of the narration easier. He simplifies Propp’s model and also shows that all elements of the tale are analyzable and effective. The actors may be things, concepts or personas. Greimas theory is flexible and has a high potential for analyzing the tale. This paper tries to offer clear and objective instances of Sheikhe Sanan story based on Greimas’ Action Theory. The story of Sheikhe Sanan is the longest and most famous story in Manteghol Tayr and it is always considered by researchers of Manteghol Tayr. This story has ups and downs which make possible a Greimasian analysis. Such analysis not only shows the integrity and coherence of the story but also shows the capacities of this model for analyzing the structure of Persian old tales.

Studying and analyzing narrative focus and narrative methods in fictional works shows skills and abilities which results in recognizing the coherent and precise structure of the text. Thus, recognizing the variety of narration focuses, different forms of narrator’s relationship with focalization and point of view are of most importance. One of the narrative techniques, through which one can assay the writer's abilities in forming the structure and narrative system of the fiction, is Gerard Genette's theory of narrative focus which deals with two concepts of mood and voice of the narration. Assaying narrative focus in Attar’s Elahi Nameh, as a valuable narrative text with its diversity and variety of themes, guides us to not only Attar's art of fictionalization but also richness of ancient Persian narrative texts. Using Gerard Genette’s theory, this research tries to analyze different aspects of focus of view inductively. Also, periodic changes of point of view which come from choosing various narrative focuses, the effects of fiction structure on the fiction and the salience of dialogue element in Elahi Nameh are studied. Finally, we get familiar with various narratives focuses.

One of the important theories of semantics is Cognitive Semantics. Among conceptual structures and processes approached by cognitive semanticists are image schemas. Image schemas are deep structures of cognitive metaphors that make relations between our physical experiences and cognitive fields possible. Based on the container schema, physical experience of being in a container is the base of man's experience of abstract concepts which are understood through this schema. The mystical experiences and concepts that represent being as an abstract thing in the abstract container can be analyzed through container schema and metaphors which are based on this schema. In this research, the concepts and symbols of the Noor (light) verse, the Monotheism Word, the Heart's Approaches, the sea, Eighth Climate and its emerald cities are studied in terms of this schema. Based on the theory of Cognitive Semantics, the man can understand the abstract concepts and esoteric experiences of mysticism in terms of this schema.

After investigating the viewpoints of Mo’tazeleh, Asha’ereh, Imamieh and some philosophers about the Villain, this article tries to explore the ideas of Molana and Sanaii and it is shown that they considered this issue with regard to their relativist subjectivity. These two thinkers also believe that the principle of “integrity and unity”, the “entirety of universe” and “unity of oppositions” are all according with “wisdom of God and benefits of agonies” and finally, though accepting philosophical and discoursal controversies, they propose Love as the final solution to all problems and controversies. Since everything belonging to Beloved is good in Lover’s eye and the latter is transformed into the former, then there is no duality which objects to the system of Creation and pessimism grows in the land of duality. This is the place that mystics’ and philosophers’ ways are separated from each other. The difference between Molana and Sanaii is, on the one hand, in the manner of stating this issue and, on the other hand, the rule of “Compensation” for relieving agonies and sadnesses which is stated by Molana but Sanaii has said nothing about it. Also, they both believe that most difficulties can be solved if someone does his best. Thus, the most optimistic view about Being and superficial Villain belongs to mystics among which is Sanaii, and Molana, who is at the climax of Love and Unity, has a view based more on mysticism than philosophy. But their tendency is more towards rationalists than Ash’ariat. They both taunt Mo’tazeleh, though there may exist some similarities between their ideas. Keywords:

Appearance of narration is simultaneous with human birth. The signs of attention to narration can be seen from the beginning of literary studies. In Aristotle works, some of the elements of narrative genre were recognized. Inside a narrative text, various elements such as plot, character, tense, place, point of view etc work together and finally create narrative structure. Thus, narrative part of Hadiqa has a structure composed of these elements. In this article, various angles of character and characterization are studied inside Sanaii’s Hadiqa, which is a precious work of mystical literature.