عرفان

In this article, the introduction of Haj Mohammad Ali Shirvani and her most important work, the book "Haqiqah-ul-Haqayq", are discussed, and the topics related to the stylistics of the work are discussed on both linguistic and literary levels.

This article introduces the author and her mystical work "Haqiqa-ul-Haqaiq" and its stylistic features in a descriptive-analytical way.

Mysticism and Sufism have always had a special place in Iranian culture. Its link with Persian literature is also an inseparable link. So that in all periods, Persian poetry and prose have been the main subject of the works of poets and writers. In the Qajar era, it is one of the most prominent topics that appear in literary works. Among these works, we can refer to the book Haqiqah al-Haqayq by Haj Muhammad Ali Shirvani, a writer, mystic and traveler of the 13th century (A.H.).This book is a text in the prose of Masjee about the complaints of animals against the cruelty of humans and their lawsuits in the presence of Malik Dadbakhsh, during which social issues and deep mystical issues are raised. The author has used many poets and writers, especially Jami and Molavi, to explain her mystical views. The reflection of the Arabic language, especially the use of the language of the Qur"an, in the work is remarkable. The use of more than a thousand verses from the Holy Qur"an in accordance with the issues raised shows the author"s mastery of the verses of theHolyQur"an. This book is one of the few works in which humans and animals play the main roles side by side, and in no part of the text can one say which role is more colorful. In this article, we try to introduce the work and its existing versions and talk about the author"s biography, which is less discussed in the books of the Qajar period and after.

Haqiqah al-Haqayq is a mystical work that Haj Muhammad Ali wrote in the style of prose writing in the Qajar period, i.e. artificial and mutakalfi proses that were created in imitation of past texts. This book has been influenced by the previous texts both in terms of the subject and the writing style. And it has influenced the texts after it.Despite the story in the book and the presence of animals as the main characters of the story, it cannot be classified as an allegorical and fable literature.

The school or method of phenomenology, with the fundamental change it created in the interpretation and understanding of philosophy, culture, literature, politics, science and art, caused thinkers to leave the habitual view and repeated analyzes and by suspending the reading of texts through institutionalized traditions. And from the perspective of others, it provided the ground for new perceptions of concepts and intellectual and practical currents. The Qalandariyya school, with its various phenomena and special neomas, has many complexities and ambiguous points. This mystical school is often discussed, interpreted and analyzed through the eyes of others and historical knowledge, and its intuitive and sensory aspects have been ignored.Phenomenology, by suspending previous knowledge and placing the natural view based on historical knowledge in parentheses, provides a kind of sensory and intuition-based view to look at this mystical school and sect, through which we can also understand some of He understood the neglected aspects of this intellectual and practical flow with a sensory and direct view, and he understood the same type of Qalandran's view of existence and mystical issues that provide the reasons for distinguishing this sect from other mystical sects. The current research has explained this cult based on the phenomenological method with the library method and qualitative content analysis and has come to the conclusion that Qalandari's poetry is descriptive in nature. Qalandarsara poets have their own definitions of mysticism. The purpose of this school is to fight against the Riyazdeh society and the false and holy claimants. The Qalandariyya school has a contradiction between claims and actions.

Mystical texts, be discovered from different perspectives. One of them is mythological analysis. there are theories and methods, among which the theory-method of myth analysis can be mentioned. Mythology was done by Denis de Rougemont. Two Swiss and Francois researchers are both mythologists. However, their views are useful. In the article, In the present article, the exploration of the myth of love in the mystical texts of Asrar al-Tawheed, Tazkire al-Awliya, Temhidat, Mursada al-Abad and Awarif al-Maarif is discussed. This article is based on Gilbert Doran's view and proceeded with descriptive-analytical method. Finally, the conclusion has been reached that the myth of love among Iranian and non-Iranian myths, with connecting themes between dominant and defeated, old and young, And the rich and the poor are discussed, and to create a sense of revenge, they refer to impatience, jealousy, the property of immortality and immortality, turning away from a lover and facing hardship. In mystical texts, love also has positive attributes such as: life-giving, eternal and eternal, immortality and immortalization, current in beings, dominance over powers, superiority over reason, secret and symbolic, and attractor of truth. Its negative attributes: it creates difficulty, it is against the path of a lover, it is scandalous and incurable. Other attributes of love are related to the lover; Like the love of mystics, the representative of the creator, in the position of remembrancer and seeker, satisfaction and submission; Negation of love, worldly attachments and self-righteousness; lover attractor These themes indicate the power of the mystics and mostly focus on the positive aspects of this myth. This point of view refers to the belief of mystics about the exaltation of the element of love.

The abundance of resources available in Pakistani libraries about the works of Abdul Rahman Jami is so much that it requires extensive and independent research. A large number of commentaries, translations, examples of Urdu, Persian and Arabic poetry in imitation and response to Jami's poems, as well as many manuscripts, numerous printed works, books, treatises, articles and studies of the Urdu language in Pakistan need criticism. And the analysis is to determine the approach and perspective of Urdu speakers to Jami's works, which may be due to the lack of familiarity with Urdu language, Persian speakers have not paid attention to it so far. The author of this article, who is an Urdu speaker and a native of Pakistan, with the guidance of a prominent professor, has tried to revise the perspective and interests of Pakistani researchers and scientists in research, translation, interpretation, and analogy. It seems that the abundance of Urdu language researches in some approaches such as analytical and translation approach, comparative approach, literary history approach and personality research approach, as well as mysticism research approach is a proof of the deep taste of Sufism in Pakistan, as well as the high position Jami in Sufism and the deadly effect of his teachings are among the prominent features of Iranian Sufism in this region. Due to the large number of works of Jami and his followers in Pakistan, only a part of them, about seventy works, were examined, since the manuscripts and multiple prints of Jami's works have been registered and introduced by Iranian and Pakistani cataloguers. In this article, we have only looked at the approaches of Urdu language research, analogies, descriptions and translations, with the aim that knowing the approach and tendency of Pakistani thinkers about Jami will open new angles for researchers in the field of Sufism in the subcontinent.

The new movement of positive psychology, by Martin Seligman, aims to help the human race to optimize the develop human virtues, which are placed in six groups: wisdom, courage, humanity, justice, temperance and transcendence. In the teachings of Rumi, the indicators of positive psychology can be shown. This essay, which was done in an analytical-descriptive way, tries to analyze the virtue of "justice" in the works of Rumi. The results indicate that this virtue and its subsets: fairness, leadership, social responsibility, can be explained in the teachings of Rumi. Seligman and Rumi have differences with each other in this field, the most important of which is the way these two thinkers look at humans; Because the methods of these two thinkers to express the same doctrine are different from each other; That is, Rumi's view is based on the religious. With the help of religious sources, Rumi is trying to guide the people of the society with this outstanding style; But Seligman's view is based on the positivist culture. Rumi considers the acquisition of all the virtues in the direction of God's nearness and death in the name of God, while this issue is not mentioned in Seligman's works.

Reason is one of the most important powers of human cognition in the mystical tradition of Rumi, and in cases where love and its conflict are pursued, it is condemned and hinders the movement and flight of the seeker, and it traps the mystic in a relationship and a kind of dead end, and he makes and flies. He praises him. Considering the extent of reflection and expression of the category of reason that has been indirectly and occasionally directly mentioned in Mem and Zain, we can deduce from the characteristics of reason. The present study, using a descriptive-analytical method, deals with reason and its levels based on Rumi's intellectual paradigms and relying on the textual trends and propositions in the work of Mem and Zain. While examining the implications in the text, it has been tried to show that the mainstay of Khani's theories in expressing the path of the levels of reason was based on Rumi's mystical school. The result of this research shows that a great mystic like Rumi, who in his valuable and profound works, especially the Mathnavi and the Ghazals of Shams, has quenched the thirsty souls and souls of the valley of mysticism, knowledge and love with the clear water of his mystical-romantic words. The writer of Mem and Zain has also not been deprived of this clear water, and by retaining the motifs of Rumi's intellectual paradigms in her work, she can invite the Mem or the seeker to stay away

Spirituality is a modern concept that is not precisely defined. However, sometimes it is considered religious and sometimes non-religious (anti-religious or non-religious). Apparently, spirituality in the traditional world is defined against the official reading of religion, and mysticism is the name given to it; But spirituality in the modern world is defined against modernity. However, modern spirituality and traditional mysticism have similarities and differences that are useful to compare. Muslim mystics have each provided components for traditional spirituality, which modern spirituality will become richer by using them, provided it is compatible with the components of modernity (rationality, autonomy and differentiation). "Ain al-Qadat Hamedani", a famous Iranian mystic, has presented the elements of spiritual life in his book "Tamhidat", which we want to explain in this article. Explaining the spiritual life elements of Muslim mystics can enrich modern spirituality. As a result, belief in God, humanism and individualism, tolerance, Adhering to moral principles and loving existence, are the components of spiritual life in "Tamhidat".

There is no doubt that mystical experiences are attainable for mystics on the path of mysticism. These experiences are presented by the person of the mystic and the audience of the thoughts and sensory experiences of the mystics, according to personal impressions. One of the levers that can be used to provide experience is "interpretation". Undoubtedly, "interpretation" plays a key role in introducing mystical experiences. Both Catz and Stace acknowledge the role that interpretation plays in presenting mystical thoughts and experiences. The difference that can be seen in their views is based on the fact that "Ketz" considers the acquisition of mystical experience, like other types of experience, to be made of the cultural and social contexts that the mystic has in that environment. He considers all experiences to be processed through very complex knowledge pathways that are obtained organizationally for seekers and pilgrims according to their life background. But "Stice" believes that mystical experiences and states appear in the same way all over the world, despite differences in cultures and living environments and various religious institutions. He considers the attainment of mystical states and experiences to be the essence of eternity or transcendental experience, which is experienced without any intermediary. Based on the views of "Ketz" and "Stice", this article discusses how mystical experiences are formed and how to report them, which are presented with different interpretations, and examines the relationship between mystical experience and "interpretation".

The he mystical concept of annihilation in Iranian and Islamic mysticism represents the ultimate destination of the seeker and the pinnacle of the spiritual journey, leading to eternal subsistence and immortality. For over eight centuries, Persian ghazal has incorporated mystical themes. Although the peak manifestation of these themes in ghazal occurred during the 6th to 8th centuries AH and slightly beyond, Persian ghazal has never been devoid of mystical concepts. Contemporary ghazal, both before and after the Islamic Revolution, and even amidst the tension between tradition and modernity, reflects numerous mystical ideas. Annihilation is one of the key concepts in ghazal across these periods. In this study, using a descriptive-analytical method, the evolution of the concept of annihilation in ghazal before and after the Revolution is examined. The premise is that Persian ghazal has always been imbued with the concept of annihilation; however, its articulation has undergone semantic and conceptual transformations influenced by the Islamic Revolution. The concept of annihilation in ghazal before the Revolution, influenced by classical poets, closely aligns with Islamic mysticism. In contrast, ghazal after the Revolution, shaped by modernist and postmodernist perspectives, shows greater resonance with ideas such as Nirvana in Buddhist mysticism.

Nahj al-Balagha of Amir al-Mominin Ali (AS) is a book full of concepts and foundations of practical wisdom and mysticism, which has always been favored and used by seekers of knowledge and sages of the path of truth. Numerous works, especially the book "Granghadr Awarif al-Ararif", have explained a significant part of the concepts and terms used in the field of practical mysticism. In this research, a part of common mystical terms and concepts in Nahj al-Balagha and Awarif al-Maarif have been compared and analyzed.

This article has been compared and analyzed in the form of a comparative-analytical method, a part of common mystical terms and concepts in Nahj al-Balagheh and Awarif al-Maarif.

The data of Nahj al-Balagheh and Awarif al-Maarif shows that the authors of both books, while enumerating the attributes and evils of the soul, advised to fight against it. Some moral words and terms such as knowledge, in both books, although they have the same meaning, but in the nomenclature They are different. Some of the contents of Awarif al-Arif have a completely Sufi color.

The similarities of the researches show that common and significant approaches can be seen in the field of analysis and explanation of mystical concepts and terms in these two books. These results can indicate that Sheikh Shahabuddin Suhravardi had a lot of affinity with Nahj al-Balagha and great concepts. This noble book, directly or indirectly, has left a great impact on his mystical thoughts. Some topics can be seen in Nahj al-Balagha, which are not discussed in Awarif al-Ma"arif, but on the other hand, some mystical topics can be seen in Awarif of Ma"arif, but Nahj al-Balagha has not discussed it. The reason for this commonality and difference of concepts is that practical mysticism approaches practical ethics to a great extent in the presentation of its favorite issues.

Mythological criticism is a kind of literary work analysis that evaluates the text with regard to mythological issues. One of the ancient mythological rites and the ritual that was first officially proposed by Mir Chaaliade is the rite or ritual of Initiation (passing). Since our mystical literature is based on religious experiences and many religious experiences have the authority of rituals in their infrastructure, we can see the traces of ritual rituals of Initiation in many actions and behavior of Sufis. The aim of the present essay is to analyze Attar"s Masnavis and Rumi"s Masnavis from a mythological point of view based on the rites of passage and the ritual of Initiation.

The research method in this study is descriptive-analytical based on library studies and sand mining method, and statistical frequency is also provided in order to obtain accurate results. The statistical population of the research is Attar"s Masnavis and Rumi"s Masnavis.

The transition from the conscious to the unconscious of the seeker and reaching survival after death and during the stages of mysticism, has many similarities to the ritual rites of Initiation and transition in mythology from Mircha Eliade"s point of view.

Based on the triple pattern that Mircha Eliade describes in the rites of passage and rites of Initiation, the three stages of transition, transition and rebirth can be observed in Islamic mysticism, especially in Attar"s Masnavis and Rumi"s Masnavis. The necessity and attention to the holy place for the cultivation of the soul and worship, avoiding worldliness and self-worship, the need to pay attention to the old, the manners of conduct and self-mortality and the survival of God according to the three stages mentioned in Eliade"s view, the ability to adapt to the ceremonies and rites of Initiation in It has mysticism.

Love is one of the most important issues of Mysticism and Sufism, and its priority and delay are different for Mystics. Some pundits have found love as a way to reach Mysticism, and others see it as the post-mystical stage. Azizi, who has created the new Shatha following the ancient mystics, explained love like many experts.The scope of this article is to examine his views on the subject of love ritual, which is actually an examination of the method of romantic conduct, in his works of poetry and prose, such as " yek Livan Shateh Dagh, Malakut Takalom, Tarjome ye zakhm, Sharji Awaz, Qose Ghazal" etc.The author of this research tries to examine the intellectual framework and the place of love and the way of love in the mentality of Ahmad Azizi.The hypothesis of this work is that Azizi prefers love to mysticism, but in practice he sees both as one. The result of the research was that Azizi believed in the union of love and cognition and did not see them separately from each other. He commented on Roozbahan's style of love and Molavi's style of expression.

Karbala incident is one of the incidents that can be looked at from various historical, cultural and artistic aspects. The extent and greatness of this incident and the prominence of the events and characters of this period of history, especially the wisdom and sacrifices of the Ahl al-Bayt (AS) family to preserve the roots of Shiism and its influence on the innermost soul and soul of man is so much that it can be loved from the point of view of true love. He looked at the beloved and the eternal god and from a mystical point of view. In the light of the mystical view of many events, incidents, sayings and deeds of the family and Ahl al-Bayt of Imam Hussain (AS) and his loyal companions, it takes on a different color and flavor. In the meantime, the Masnavi of Zobdatoal-Asrar Safi Alishah, a famous poet and mystic of the 13th century AH, who himself is a follower of the Nemat-Allahi mystic school, has depicted pure mystical points in this heavy and bitter historical tragedy.

The results of this research, which was conducted in the descriptive-analytical method and based on data and library studies, show that Safi Alishah has made Masnavi Zobdatoal-Asrar a very suitable place to express his mystical beliefs and his love profession.

Safi Alishah has drawn points and nuances such as love, amazement, poverty, annihilation, old age, destitution and mystical behavior in the midst of the historical event of Imam Hussain"s (AS) uprising and has depicted the struggle of Imam and his companions with taste and flavor. Erfani has analyzed.

In the incident of Karbala, Safi Ali Shah does not only see the pain and suffering of the Ahl al-Bayt family, but also speaks beautifully about the love and passion of the Imam (a.s.) and his companions. Safialishah considers the martyrdom of the Imam and his companions to be an annihilation in the existence of the truth, an annihilation that is the same as survival and causes true lovers to reach the eternal lover. Safialishah portrays deep mystical categories objectively, perceptibly and concretely with his romantic expression.

Fish is an ancient myth that has had a significant presence among the myths of ancient nations for a long time and has enjoyed a special place in paintings, drawings, stories, various texts, poems, etc., due to Attribution to the mineral element of water has always been praised for its purity and sanctity, which, due to these inherent capacities, has never been depleted of mythological concepts and meanings, and in any period, according to the dominant thought system of that time, It has been used to express good and Ahurai themes. In this research, using the content analysis method, we investigated the presence of the fish myth from love worship to mysticism, which the results of the research showed The myth of the fish has been present in the ancient narratives of this mysterious ritual since the birth of Mehr, which is also linked to Anahita due to its connection to water. Fish has a mythological-ritual presence in Avesta in the form of "Kermahi", which is the white guardian of Home in the Pahlavi texts, thus it is the life-giver of Zoroastrians in the end times. In epic and heroic texts, the presence of this myth fades until finally, in mysticism, along with the mysterious themes of the sea of ​​monotheism, it becomes a symbol of the existence of the seekers who are immersed in this sea of ​​true existence. The pure and ritualistic nature of this myth has not changed much in the beliefs and texts of different periods, and it has preserved its mythological characteristics in every field.

The mystical works of Persian literature before the 7th and 7th centuries and beyond are each influenced by the social conditions and the numerous ups and downs that the authors have passed through, unwittingly and unwittingly. One of these valuable mystical works is that of Khawaja Nasir al-Din Tusi. Earlier in this book, he presented his centralist conduct in a new and light-hearted style, based on Qur'anic writings inspired by numerous traditions in a simple and compelling way. The mystical intentions and epistemic foundations in al-Usafr  Osaaf al-Ashraf are formulated in a systematic and orderly manner. The prose of this book also contains the essentials and subtle mystical moments of both the psychic and the authoritative and concise. Eunice has also attempted to show a link between Shari'a and the law in this book, which is both independent in its style of writing and content. The research method of this paper is descriptive-analytical and based on library findings and it can be concluded that Osaaf al-Ashraf is from a mystical point of view, both in terms of style, method of writing, both in terms of content and concept and in terms of relying on Shari'a standards and attention. It has been written in a subtle way by the principles of the law.

The horizontal axis of Mansour Hallaj's life represents the passage of time, while the vertical axis illustrates the key events of his life. Hallaj's ideas are reflected in numerous works, including those of Fakhr al-Din Iraqi. This research demonstrated that Iraqi, through the coherence and strength of his words, captured the depth of Hallaj's mystical thought by intertwining these two axes in a convergent manner within his poetry. The influence of Hallaj's teachings on the Iraqi lexicon was profound, revealing two central themes of mystical discourse: "the unity of existence" and "the descent and ascent of secrets". These themes were expressed boldly and evocatively, embodying the dynamic relationship between the lover and the beloved.

The importance of light and its place in philosophy started with Khosravani and Fahlavi philosophical schools of ancient Iran and ancient Greek philosophy. As an Iranian Muslim philosopher, Shahabuddin Yahya Sohravardi based his philosophical system on the concepts of light and wisdom of illumination. Light in Suhrvardi's philosophy can be analyzed from ontological and epistemological points of view. From an ontological point of view, Suhrawardi divides existence into light and darkness and has a skeptical relationship with the truth of light, and from an epistemological point of view, Suhrawardi expresses the connection between light and luminous knowledge and believes that the knowledge of beings belong to the higher lights, it is the state of intuition and knowledge of the higher lights to the lower beings in the form of illumination. In this article, we have analyzed the use of the word light in Suhrawardi's works and Rumi's poems through the lens of the dichotomies of light-darkness and illumination-intuition and based on a descriptive and analytical method. Studies show that in his poems, like Suhravardi, Rumi has depicted the stages of light's existence in the path of presence and self-awareness, and has attributed all aspects of existence to light, whether in the being or in the material phenomenon.

The purpose of comparative literature studies has arguably been to pave the way for a deeper understanding of the homogeneity of all literary works by taking a comprehensive look at artworks in different cultures. What is presented in this article is an attempt to prove that the treasure of Eastern-Iranian culture and literature has played a fundamental role in inspiring and creating many masterpieces in world literature. Gabriel García Márquez is one of those authors who created a unique example of his works under the influence of this rich heritage. The present paper first provides the definitions and features of magic realism. Then following a descriptive analytical method, it investigates the traces of the Eastern-world and in particular Iranian-Islamic mysticism in Gabriel García Márquez’s One Hundred Years of Solitude (1967). Finally, by comparing the Sufi and surreal layers of the novel with their counterparts in Eastern-Iranian Sufi works, this paper reveals how Márquez was influenced by the introspection and ontology of great Iranian-Islamic writers’ mystical works. The scientific result of this research shows that Márquez was influenced by the elements of Eastern-Iranian mysticism in One Hundred Years of Solitude. The most significant and common links between this novel and Eastern-Iranian mysticism are the disappearance of the borderline between reality and surreality and the union of the two, the characters’ wonderful and extraordinary behavior in the story, and the achievement of truth through imagination.

 tion involves relinquishing all material and spiritual attachments to uncover the ultimate truth. It is a fundamental aspect of Sufism and a central theme in mysticism, as highlighted in various mystical texts. This essay undertakes a descriptive and analytical comparison of the perspectives on abstraction by Jalāl-al Din Rumi and Jiddu Krishnamurti. The research aims to identify similarities and differences in the intellectual frameworks of these two prominent Eastern mystics. The findings reveal that Rumi and Krishnamurti share commonalities in various aspects such as simultaneous recognition of material and spiritual abstraction, disassociation from nationality or territorial constraints, transcendence beyond reason and knowledge, self-negation, abstraction intertwined with love, and abstraction leading to self-discovery. However, distinctions emerge in their approaches towards reliance on mentors and teachers, as well as their relationship with established religions and ideologies. Overall, the shared beliefs between these two mystics outweigh their points of divergence, underscoring the similarity in their epistemological and experiential foundations. This mutual ground reflects the essence of true mysticism.

Iran has a rich cultural and historical background, and many of today's cultural moods and human behavior are from the distant past. "Death" as an important subject has occupied the human mind and thoughts in all eras. Death has received a lot of attention in the remnants of ancient Iranian myths and culture. Since the culture and believes of a nation could not be easily forgotten and remained permanent, so there should be similarities between these two parts of Iranian literary works, mythology and mysticism. My thology and religious myths have given mystical poetry more depth and has contributed to its richness. This article deals with the types and types of death, namely: emergency death and optional death in the myths and ancient section, as well as mysticism. Given that the Qur'an and hadiths have not been separated from mysticism, a brief look is taken at it.