مجله پژوهش های ادب عرفانی (گوهر گویا)
سال هفتم شماره 2 (پیاپی 25، پاییز و زمستان 1392)

As one of the highest divine issues، invocation has been always at the center of man’s attention and each person has paid attention to the meaning of invocation and the relative issues commensurate with his intrinsic poverty. Contemplation on the works of philosophers and mystics such as Mullasadra and Ibn Arabi foregrounds the importance of this issue in the view of the two thinkers. With his philosophical attitude، Mullasadra explains the significance of invocation، the conditions of its granting and influential factors in it، and Ibn Arabi has discussed this issue with his mystical taste in Fosus al-Hikam as well as other works. The expressing of poverty، humbleness and submission before God are common conditions for the granting of invocation in their views. According to them، the person’s intentional asking from God can lead to the acceptance of invocation. In the view of Mullasadra، the relation between invocation and “decree and destiny” as well as “cause and effect system” is one of the influential factors in the granting of invocation and this matter is absent in the works of Ibn Arabi. On the other hand، with his mystical taste، Ibn Arabi has proposed various kinds of divine gifts and stages of granting; an issue not present in the works of Mullasadra.

Golshan-e Raz and its commentary، Mafatih al-E’jaz، describe the transcendence and progression of human being and the world in a circular and continuous movement. Numerous circles transform the system of being into a holy shrine which is the place for the manifestation of the heavenly. From the interconnected movements of the system of being a Mandala image is formed. With the repetition of compass’ turning each movement has a central and fixed point. The center of all interconnected circles is the Perfect Man; the place in which the center of being، human being، metahistory of human psyche، circle of guardianship etc. are all mapped on each other. The Perfect Man is manifested in the geometrical figures of square and circle. Mandala and square are both Hermesian containers for spiritual transformation and bring the mortal to the immortal. Jungian attitude to the system of these circles leads to the discovery of their psychological aspect. The process of individuation is mapped onto the man’s revelation and he who has reached the center projects his progression on the system of being. Thus، the being also should move from individuation to center and experiences divine kindness and wrath via god’s glory and beauty manifestations.

Amongst the numerous manuscripts of valuable library of Dr Asqar Mahdavi is a valuable Persian mystical treatise mostly supposed to belong to early years of sixth century whose name and author are both unknown due to the omissions of its beginning and ending as well as lack of another manuscript of it. The study of this treatise which is supposed mostly to be the rewriting of Piri ‘Aref Majales shows that the author was a knowledgeable mystic like Ahmad Qazali and ‘Ein al-Qozat Hamadani who was familiar very well with sufist manner and mystical experiences in addition to his abundant knowledge of the Quran، hadith and religious sciences. This article introduces this treatise more broadly and shows some of its unique and novel mystical sagacities. Such sagacities show that the author has experienced what he has said and has not retold the words of others. These experiences opened and lit the heart and eyes of the author and familiarized him with a kind of enthusiasm and vision which gave his mind and tongue the talent of wittiness and sagacity. The investigation of linguistic features of the text which imply its oldness might be done in another research.

In most of his poems، Hafiz has mentioned nocturnal events which have had mystical consequences for him and he often displays such experiences by using the word “last night” and expressions like “last night I saw…”. This expression is related to “Tavareq” which is a mystical term. In mystical terminology this term means what enters into the heart of mystic and wayfarer during his nocturnal litanies and it is amongst the terms which has some referents in the poems of mystical poets before Hafiz. On the other hand، since the analysis of such nocturnal dreams which comprise notable parts of his mystical experiences is related to psychology of dream and entering into unconscious via phenomena like sleep، imagination and drunkenness during night، contemplation on such poems can bring better understanding of his internal character and mystical ranks. This article aims to analyze mystical experiences in his poems and such analysis is done by using the psychological method of Jung which considers the role of unconscious in reaching to such spiritual experiences.

The concept of exile has been mingled with human thought، feeling and behavior and has been manifested in various intellectual fields like philosophy، mysticism، anthropology، psychology، literature etc. In Islamic mysticism and Sufism، too، exile is present strongly and has different semantic and interpretive aspects. After a brief introduction of multiple meanings of exile (classic، modern and postmodern)، this article aims to explore this concept briefly in philosophy، social sciences and psychology. Then، the main discussion of this article about sufist exile under the titles such as “the exile of soul in the body”، “the exile of man in the world”، “the exile of mystic amongst the formalists” and “the exile amongst the foreigners” are all studied and، focusing on the thoughts of Ibn Arabi as well as some Sufism great figures and also by referring to some poetic evidence، it is shown that: 1) exile is a human concept، 2) meditating on spiritual and mental characteristics of man، most mystics were aware of such feeling and proposed various evidence and interpretations for it، 3) exile is connected to fundamental concepts such as annihilation، progression، fame-escaping، being unknown and the like، 4) sufist exile is related to the concept of journey، both real and imaginary and 5) exile and exile-thinking have the traces of blaming and are amongst the Malamati’s principles.

The issue of opposition is one of the most important issues in structuralism which is rooted in mythological and cultural beliefs of human being. This issue which has a special position in linguistics can be used in literary researches، especially in the analysis of texts. In this study، lexical oppositions in the poetry of Hakim Sanaie، the great poet of fifth and sixth centuries (A. H) who is one of the pioneers of Persian literature regarding his innovations in sonnet، ode and ballad، are explored. The main question of this research is that how much he has used opposition and what are the reasons of using such elements in his poetry. The results show that lexical oppositions with semantic load of antonymy comprise large parts of his poetry. Looking at his poetry structurally، it can be said that such opposite words are like signs which are related to the totality of his works، that is، no matter at which dimension we look at his poetry، there are elements which propel his poetry toward dichotomy. Such signs explain objectively his character، his individual and collective unconscious، the conditions of society and his epoch، his concern with mystical issues، presence of pedagogical thoughts in his poetry and semantic and artistic features of poet’s language.

Classic Persian literature، and especially mystical poetry، consists of two human features of love of beauty and contemplation on the depth of man and the world، and these two features have pushed literary scholars and translators of the world toward the works of mystic poets like Jalal al-Din Molavi. The advantages of Persian scholars’ familiarity with what goes on in other languages and nations about the translating and researching Persian literature is so obvious since such familiarity enables us to see our language and culture thorough the eyes of others and find out its strong as well as weak points. This article is a descriptive study which aims to identify completely the works of Molavi researchers in the Arab world. To do so، it explores in a systematic manner، considering the chronology and type of such works، the published translations and researches in the form of book and article in order to show that which stages such works have passed from the beginning to the end، which aspects of Molavi’s character and works have been more considered in them and which restrictions they have encountered. The results of this study show the fascination of Arab speakers with his works، especially the versed tales of Mathnavi، and the oldness and broadness of their interest in such book. On the other hand، an increase in translations and researches in the last two decades can be seen in the works of Arab Molavi researchers.