نشریه عرفان اسلامی
پیاپی 76 (تابستان 1402)

If we look at the characters of Hafiz's divan from the field of psychology, the presence of archetypes, especially "anima" can be seen in them. At the beginning of the lyricss shown by Anima, the beloved is usually earthly and the lyrics is romantic, and as we approach the final verses, a spiritual and spiritual sense prevails over the verses, and the beloved finds heavenly effects. In 26th lyrics (He is agitated and smiling and has a drunken smile....) It also has such a characteristic while the cause of these fluctuations and changes in the transformation of the archetype of anima to the archetype of the wise old man as well as the self-scrutiny and individuality of the poet and the whole lyrics narrates the process of this transition. The use of analytical psychology interpretation in the lyrics in question opens a window to the commentator's point of view and equips him to look deeper than traditional interpretations into the poet's poems and the fundamental and strong connection in the vertical axis of speech that in Understand the dust of conscious prejudices of the covered mind, while this inner attitude is also a suitable vehicle for mystical interpretations of Hafiz's Lyrics in question.

One of the distinguishing features of Sufism from other sects has been the issue of flattery, which ironically has been one of the most controversial features of this group. In this research, we have studied the process of differentiation in mysticism with emphasis on the phenomenon of Shath and Taamaat from the beginning to the ninth century (AH).  The results show that although mystics initially resorted to certain customs and behaviors to distinguish themselve from other currents of thought, these distinctions were gradually criticized and opposed by both groups. A group that has used the special traditions of mystics as a pretext for its transgression in order to transcend the totality of mysticism, and another group of mystics who have tried to fight against these extremes and deny some behavioral and speech features. Thus, the wave of differentiation from mysticism had continued from the beginning of the formation of this current thought and became more and more intense and pervasive, since the mystics themselves, relying on critique within the discourse began to monitor and refine unusual customs. They practiced Mysticism, Shath and Taamaat were also attacked, and later, in their own interest and in order to protecting their original beliefs and fortifications, Shath and Taamaat, which were the hallmark of mysticism, due to its controversy and marginalization, were attacked. Sufis erased their speech and character of Taamaat.

Tajalli (Epiphany) of God in the universe is one of the most notable intellectual foundations of Sufism. The Gnostics believed that the universe is an epiphany of God's names and attributes and the most important of them is the “Perfect Man” that is the most perfect tajalli in the universe. Rumi is known as one of the greatest mystics of the Sufi history.. Rumi, has introduced the most complete emergence of perfect human in Sufism – in the most of his poems – Shams -e Tabrizi, so in this work, he has been praised Shams. This study is to expression and show the Rumi explores ideas about the that in fact, with his mystical view about emergence of the names and attributes of God with descriptive and analytical method in Divan-e-Shams, according to Supererogatory proximity hadiths and duties, the great epiphany of God, has been discussed at the ultimate unity.

Attitudes are relatively stable assessments of various phenomena in the social world in people's minds. Functional Attitude Theory examines the inner motivations of human beings, the cause of attitudes and their role and function in creating social behaviors. In Haft Owrang poetry, the poet's use of allegory and the narrative format, in most cases, has contributed greatly to the emergence of Jami's views on individual, interpersonal and social issues. The present article has studied the subject of "Hypocritical Sufis" from the perspective of analyzing their personality and behavior based on Functional Attitude Theory using analytical-descriptive method. The result of the research shows that the attitude of different social classes towards the phenomenon of hypocrisy and its manifestation in the Jami’s age as "Hypocritical Sufis" can be classified into two "profit-seeking" and "value-seeking" functions. Also, the role of political and cultural conditions, traditions and customs of society, as well as the function of mysticism can be considered in this field. Despite the relative stability of Jami's view, the study of the contradiction in attitude as "cognitive inconsistency" is also important in Jami's Haft Owrang, where the poet has implemented the two approaches of "attitude justification" and "following destinism" in this component.

The layered and multiple meanings of mystical terms and symbols have caused contemporary Arabic poets to use the language of mysticism to express the thoughts and concerns of their time, while enriching their works and challenging the audience in receiving concepts and messages. In this way, they should reflect on their works twice and try to decipher the thoughts of their owners. Abdullah al-Sikhan is one of the contemporary Saudi poets whose works can be traced by reflecting on mystical themes, and the use of the language of mysticism and Sufism in his poems has given a novel color to his poetry. He has expressed some mystical themes and terms in the ode (How ascended Ibn al-Sahra to the Sun). This article intends to study the mystical themes and concepts in this poem by descriptive-analytical method. The poet has used mystical themes to express his thoughts and ideas. Ibn al-Sahra in this poem is a symbol of a primitive man who seeks to discover truth and knowledge and the earth to the sky to reach the sun. He tries to reach the manifestation of truth by leaving behind the mystical stages perfection and seeks a mystical journey, or he is the symbol of the poet himself who travels. He has started from and by summoning the character of Ibn Sahra, he tries to cover it up in the face of these themes and ideas.

The sublime personality and prophetic character of the Holy Prophet (PBUH) has always been one of the centers of thematic creation and illustration of poets and writers in Persian literature. Especially at the beginning of their speech, after praising the Creator, they paid attention to the glorification of the Prophet, the position of Prophethood, and especially the finality and centrality of his existence in the whole universe. The descriptive-analytical method of the image of the Prophet (PBUH) in the two books of Mersad al-Ebaad and Kashf al-Mahjoub, which are among the most important texts in Persian literature, should be examined and compared. In this regard, showing the superiority of the Great Prophet, the need for more knowledge of that Imam and the expression of the Khaatam and the obsolescence of other religions by the Prophet (PBUH) can be expressed. Like Moses, Abraham, etc., the law of the Prophet, especially the fact that the author of both books is bound to it and the reasons for sending the law of the Prophet and other aspects of its dimensions Characteristic and historical aspects of that Imam, such as being the mediator of creation, ascension, not having a shadow of the Prophet, etc., have been considered from the perspective of Najm Dayah and Hujviri. The results of the research show the special position of the Prophet and his Shari'a in the mystical behavior of both mystics.

Imam Khomeini in various fields of science such as jurisprudence, philosophy, mysticism, interpretation and politics has been acknowledged and acknowledged by the people of art and expertise, and consequently valuable works, both spoken and written by him for the people of thought and thought. Imam Khomeini, the jurist of the Society of Conditions, and a mujtahid were aware of the requirements of the time. Minor mastery of jurisprudential issues on the one hand and the ability to properly analyze current issues, on the other hand, has made his writings among the best and most influential works. The present article examines the role of mysticism in the literature of Imam Khomeini (ra) during the political struggle before the Islamic Revolution. The present article is a descriptive-analytical and the mentioned subject has been studied using the library method. The results of the research indicate that mysticism has played an influential role in the literature of Imam Khomeini during the political struggle before the Islamic Revolution. Accordingly, Imam Khomeini during the political struggle before the Islamic Revolution in interaction with the clergy, the Great Hijab, dynamic and traditional ijtihad, students at home and abroad, the general public, the army and during the capitulation and uprising of June 6 (15th of  Khordad) of literature he has used mysticism.

One of the ways to know God is through the manifestation of His essence in the universe by his names, attributes and actions. The Jews, despite their adherence to monotheism, have sometimes attributed representation and incarnation to the divine essence while the Quran, despite accepting representation for some beings, denies representation and incarnation for the essence of God. God is introduced in the Old Testament by many names and in some cases has human attributes and is manifested to the Jews in tangible ways and "Shekhinah" in the Old Testament is a symbol of God's material presence, while the Holy Quran recognizes the divine presence as permanent and expresses God's closeness to man closer than the jugular vein. The divine essence is more glorious in the Quran than in the Old Testament, but in the Torah it sometimes refers to the direct presence and human conception of God However, the Jews later interpreted such verses. Nevertheless, it seems that the use of human words and human behaviors for God brings the knowledge of God from the circuit of purification into the circuit of simile. Of course, the existence of such expressions can be considered only to bring the concept of divine essence closer to the human mind, but no book like the Quran has purified God from any polytheistic belief.

Archetype is one of the fundamental terms of Jungian psychology, that includes ancient images and Instinctual thoughts in the collective subconscious, and as a common human heritage is embedded in the Individual and group subconscious of all human beings. One of the main manifestations of the human subconscious and archetypes is art and literature. Hence, archetypal theory has many applications in the Psychological critique of literary texts and authors that can be used to achieve the subconscious mind of literary characters and the influence of the components of the author's personality structure in shaping the Texture of the text. Mystics are prone to communicate with their subconscious because they take a step in the path of conduct and go through mystical stages and reach perfection. Hence, with a different reading from the usual readings in mystical texts, archetypal critique can be used to study and analyze the Personality of literary creators. in this article, archetypes: shadow, persona, anima and self, as well as how Each of them crystallizes in the character of Najm al-Din Rᾱzi, with regard to the mystical work of Mersad al-Ebad in an analytical-descriptive method of library be reviewed. The findings indicate that Razi, by Moving from self-awareness to unconsciousness, faces negative and positive aspects of his personality by leaving behind the negative dimensions of the psyche, inner shadows, removing the mask and many difficulties he has had in the path of self-knowledge. Finally achieves balance and psychological development and unity of all dimensions of existence and individuality.

Privacy is one of the most basic concepts in the architectural paradigm. The difficulty of defining privacy stems from its dependence on more abstract concepts such as culture and worldview. Phenomenology, as a philosophical branch, seeks to eliminate dependent factors and gain access to the essence of concepts. Phenomenology is the product of Western culture and thought. Can it be used to define the concept of privacy in Iran?  Is the ontological language of Iranians different from the ontological language of the West?  We want to find the differences and proportions of the ontological thought of the west and Iran in the phenomenology of privacy. Method of research: First, the thematic literature of the ontological thought of the West and the cultural space of Iran is examined, then, in an analytical-interpretive way, it deals with the phenomenological analogy of the concept of privacy in these two paradigms.
Dasein's tool in phenomenological orientation is his orientation to the world through proximity and distance. Therefore, for Dasein, privacy is not affected by distance and size which is due to his attention to things. But Rend-e Nazarbaz vs Dasein is present as a complete human model in the Iranian poetic interpretation tradition and ontological thought. The nature of place, according to Rend-e Nazarbaz, stems from the myth of creation and the duality of inside and outside. An essence that reflects eternal memory and, therefore, the most fundamental element of the perception of privacy is attention to the inside of oneself.

The general Persian course is one of the courses with general importance that plays a significant role in increasing literary knowledge and writing skills as well as familiarizing students with the great cultural and literary heritage of the country. Many researches on its structure, topic, theme and content have been done yet. The teaching of mystical ideas in general Persian textbooks shows that it has important and valuable effects in teaching Persian culture and literature. The authors of this essay, with a descriptive-analytical method, examine the manifestations of the use of mystical themes and concepts in several general Persian textbooks, to show you how much they approach the goals of lesson planning in this subject and what effect it has on the teaching of Persian culture and literature. The results show that mystical themes (generally In addition to the fact that it has a beautiful and attractive flavor in terms of art in the general Persian lesson, it has a positive effect on the soul and spirit of the audience in terms of emotion and refinement of thoughts and self-cultivation, and its teacher achieves the lofty goals of teaching the Persian language and literature and expanding the audience's thinking and introducing the greats of literature and culture. Iranian and Islamic mystics will help.

Discussion of divine love is one of the interesting topics, especially, in Islamic mysticism that has forced many mystics and thinkers to explain and expand them according to the relevant verses of Quran. Also, Imam Khomeini in his works he dealt with this issue, by Paving the way the verses and narrations on the other hand, and also, with the influence of the elders of the valley of mysticism and knowledge, that in this study, We try to discuss and description about it by use of library method and collection of materials and content analysis. What emerges from his works, indicates that both universe and the creation of man are the product of divine love and affection. Such love and affection, can lead him back from this earthly world to the rest of world, if found in the seeker of path of truth, that, of course, it is possible in the shadow of acting on the rules and law that God asked of servant, and The concept “We are from God and turn to God” realized about it. From the perspective of Imam, divine love is similar to a fire that is kindled in lover heart from beginning of creation, and in order to achieve it, one must to get help from purification and cultivation of the soul, which attribute that seeks to purify the self from impurities and obstacles and mundane and material veils that appears inside devotee, and enabling devotee to discover kingdom and meet God based on verses of the Quran.

The family is a social institution with many functions and effects that are both influential and influential from other social institutions. The desired family system in Islam is formed with the focus on men and women and welcomes any correct method that leads to the strengthening of marital relations and practical mysticism and spiritual conduct are among these methods. In practical mysticism, the seeker tries to interpret all his affairs in relation to God and see him present and present in his life. Using practical mysticism, the seeker realizes what he has to do and moves on to reach intuition and the truth of existence. Having these states for the seeker does not mean being away from society. In Islamic mysticism, mystics live in spiritual conduct, at the height of disregard for the world, like other peoples, and use the advantages of social life to strengthen the Seleucid aspect, and their mystical perceptions for their social life. Therefore, the formation of a family and the correct relationship between couples has always been considered in the life of the Prophet (peace and blessings of Allah be upon him) and the Imams (peace and blessings of Allah be upon him), and the author intends to answer the question and what role does practical mysticism play in strengthening couples' relationships?

The Holy Quran is a book of guidance and a source of mercy and good news for Muslims. Throughout history, verses of Quran and themes have been an artistic tool and a source of inspiration for poets and writers. In Rumi's Mathnavi, the use, martyrdom and recourse of themes and stories of Quran is so wide and varied that it is either not possible to understand most of the Mathnavi except by knowing the concepts of Quran or, if possible, it cannot be comprehensive and complete. On the contrary, it seems more possible to know some esoteric and spiritual truths of the Quran with Rumi's book. In the present study, which has been done by descriptive-analytical method and using library resources, examples of spiritual distortion of the Quran in Rumi's Mathnavi, the poet's challenge in his Mathnavi with the Holy Quran and its meanings and finally the immortality of the Quran in Mathnavi Is mentioned. The results indicate that the spiritual distortion of the Quran in Mathnavi is in the context of the story of not prostrating to the devil, the cases of defiance with the Quran are more than the cases of distortion and finally the clear manifestation of verses of Quran, concepts and stories in Rumi's Mathnavi shows well. This poet, in turn, has a role to play in perpetuating the concepts of the Holy Quran and transmitting its teachings to the people of later historical periods.

The definition and basis of legal representation in justice should be sought in its previous sciences and in the discussions of "normative legal philosophy". In proxy, proxy and permission from another is important, which is based on the intellectual, moral and social foundations of nations in the history of civilization. In this article, an attempt is made to find the roots of one of the foundations of normative legal philosophy that is related to the field of mysticism, which is trust and mystical representation, and the place of representation in mystical and legal intellectual foundations is taken into consideration and in comparison with legal representation, the role of intellectual, spiritual and moral fields in judicial sciences should be explored and with the library method and by referring to the primary sources of these two disciplines, to clarify the conclusion that representation has a wide meaning, a branch of which is rooted in mysticism and it is also based on trust. From the legal point of view, the ethical condition, respect for the client's interest, trustworthiness and keeping secrets are observed in it.

Ritual or religious poetry is a type of committed poetry that has a purely religious aspect in terms of spirituality and content and originates from revelatory and religious teachings in the shadow of prophetic, Alawite, Fatimid, Razavi, Mahdavi, and Ashura poetry. To take. This type of poetry has a unique semantic fit with mysticism and Sufism, because mystical and mystical poets, like religious poets, and in comparison with other poets of Persian literature in their religious poems have paid special attention to religious intellectual structures, significant presence and commitment. Serious attention to religious themes, Quran and hadiths and religious terms, and at the same time mastering the whole, illustrating these meanings to the semantic proportions of words, extensive use of imaginary forms, especially similes and enrichment to imaginary music, etc. in all works These poets are increasingly showing their convergence with ritual and religious poetry. In this article, the authors intend to consider the themes of the mystical poems of three poets of modern poetry, including Qazveh, Sabzevari, and Harati, from a ritualistic intellectual point of view, and to examine these poems carefully and meticulously.

Undoubtedly, Vahshi e-Bafghi is one of the famous poets of the Safavid period, whose importance lies in his special style of expression. Art creation in the subject and expression of poetic feelings and emotions with his smooth, simple and intimate language has made him the most prominent poet of the school of occurrence. Poetry can be examined from different aspects. Examining the manifestations of the mystical elements in Bafghi's poems, especially in Khold e-Barin, is one of the novelties and beauties of his language and thoughts. By descriptive-analytical processing of Bafghi’s poems, the writer has come to the conclusion that with all the emotional passion and poetic inspiration he had, mystical love was one of his intellectual and poetic themes. In most of them, the poet's intense emotions, feelings, pain and inner anguish are expressed with a smooth, simple and pleasant language with the most force. He has revealed him, but at the same time he has considered it as a bridge to the truth.

Based on his substantial and intensified motion, man is created in such a way that he attains a level that is prone to receiving divine inspirations or evil inductions and all kinds of dangers. "khavᾱter" are of two types, which are divine categories and enter the human heart from God, which is called "inspiration", and a category descends from the devil into the human heart, which is called "induction". Sometimes divine inspirations are mediated and sometimes unmediated. The mediators of inspiration are called the angels. The opposite of inspiration is induction by the devil. Tazkirat al-Awliya is a mystical work on the biography of the great saints, written by Sheikh Farid al-Din Muhammad Attar Neyshabouri. The research method of this essay is analytical-descriptive. Because the subject of this article is presented for the first time, it is important in this regard. In the book Tazkirat al-Awliya ', the inspirations are more than the instincts and are mostly done by listening. In this article, the authors try to discuss examples of inspirations and inductions from the book Tazkirat al-Awliya.

The manuscript of Hadᾱiq Al-Anwᾱr is a detailed treatise on mysticism and monotheism, with a simple and sent prose by Mohammad Sadegh bin Mohammad Baqir Qomshami; who lived in the Qajar period and his work is one of the works of the literary return period. In the first chapter of the introduction, the author mentions his biography. The author has arranged his book in eight verses and each verse in several flowers and genealogies. In this edition, the author has brought many poems and anecdotes from other poets and writers. The anecdotes of the gardens of light are an example of fiction in Persian mystical prose texts. In this book, the author has expressed the educational, moral and mystical themes in the best way and has common themes with the thoughts of Imam Ali (AS) in Nahj al-Balaghah. Considering the historical and literary importance of this work, the author intends in this research to show the conceptual and content effectiveness of Mohammad Sadegh Qomshami from Nahj al-Balagheh in the creation of the book Hadᾱiq Al-Anwᾱr by a descriptive-comparative method and focusing on themes and ideas. Religious and moral issues deal with the main common themes of these two books, including piety and piety, justice and justice, avoidance of oppression and benevolence and benevolence.

Yahya ibn Maaz Razi(died 258 A.H.) is one of the first Iranian mystics and theoreticians in the field of Islamic and Iranian mysticism who called him "the only one of the age". In Iranian mysticism, where the originality is given to joy and happiness, and Abu Saeed Abul Khair is considered one of its pioneers, they have taken their intellectual basis from great men such as Yahya bin Moaz Razi, who built his mystical theory on the basis of "hope" and with the originality of light and The lighting of ancient Iran was more harmonious. Relying on God's forgiveness, which precedes His wrath, and based on the fact that human worship is very insignificant compared to God's mercies, and based on the fact that God's promises are on him and God's promises depend on the actions of his servants, he concludes that he should have mercy God had hope and this hope pursues happiness and on this basis he prefers wealth over poverty and considers God as his and the mystics' main hope and evaluates his forgiveness in this world with such an extent that it leads to forgiveness in the hereafter.