مجله ادبیات عرفانی
پیاپی 20 (بهار و تابستان 1398)

The conceptual metaphor of “the universe is a tree” in three mystical texts of the Perfect Man by Azizedin Nasafi, Morsad al-Abad by Najm al-Din Razi and Education by Baha'valad will be examined in this paper. The research questions are: a) Which of their mystical-abstract experiences about the universe have the authors elucidated deploying the territory of the tree? b) What corresponding pairs have been shaped through interaction between the source and target domains in the conceptual metaphor? To answer the questions, the researchers initially examined the texts inductively and extracted instances of application of the conceptual metaphor, "the world as a tree". The research data was then analyzed using descriptive-analytical method. The findings indicate that the authors have utilized the conceptual metaphor to express concepts like the origin of creation, inherent monotheism, perfect man, puberty and liberation, the origin of spirits, the origin of the universe, the unity of existence, death, and resurrection. Some of the corresponding pairs in the studied works are derived from mapping tree and its components onto the abstract phenomena of the universe, including “tree/universe, creation and existence, earth and sky (metaphor for world), human body”, “fruit/human, the Prophet Mohammad (PBUH), human soul”; “seed/first intellect”; “Mohammadi soul; sublime divine essence”; “fruit growth and ripening/reaching perfection by human”; and “fruit separation from tree/detachment of soul from body”.

The importance of Dīvān-e Kabīr in the history of Persian literature has led to generation of varied copies of this great work. Nonetheless, contrary to Mathnavi, due to various reasons, a verified text or comprehensive commentary on Dīvān-e Shams is still non-existent. There are still ghazals (odes) by Rumi which could not be found in the print manuscripts; whereas a good number of ghazals inKoliyat have not been composed by him without a shadow of a doubt.  The explanations made by the correctors of Dīvān-e Shams regarding selection of their manuscripts reveal that jungs (literary miscellanies) have not been the focus of their attention, despite the fact that numerous ghazals in these literary miscellanies are attributed to Rumi or Shams-e Tabrizi. It seems that collecting these ghazals could yield benefits in correcting and completing forthcoming editions; though their authenticity could be questioned. In this paper, besides presenting ghazals attributed to Shams or Rumi in jung 3528 of Tehran University and jung 13609 of Library of the Islamic Consultative Assembly, it is discussed that a number of ghazals in the two literary miscellanies are present in Dīvān-e Shams as well with minor differences, and some vary in terms of the number of verses. Nonetheless, a number of ghazals in the two literary miscellanies are not present in the existing editions of Dīvān-e Shams. Some ghazals in the two Shiite jungs have mistakenly been attributed to Rumi or Shams by the scribers due to similarities in “Khamoosh” (Silent) or “Shams” pen-names. A number of other ghazals have also been composed in emulation orimitation of Rumi, while their contents and linguistic features indicate that they do not belong to him.

In recent studies, mysticism is divided into three realms: Mystical Experience, Mystical Practice, and Mystical Theory. There are conflicting opinions with regard to their precedence and antecedence. Some are of the opinion that theoretical principles precede mystical experiences and conduct believing that by the time the individual is not epistemologically informed, he does not approach mystical conduct to gain spiritual experience; others believe that experience precedes the two domains. Disregarding the argument, the situation and circumstances under which “mystical experience” comes about is a significant issue of. One possible answer to this query is that the seeker when placed in "Boundary Situation"—critical moments of inner feebleness, bewilderment caused by insight, senses of epistemological hollowness, futility and the like—is inclined to a supernatural force wholeheartedly, and in this situation fathoms what is called mystical experience. This experience, apart from the excitement and wonder, gives rise to the seeker's personality growth and spiritual excellence. In this essay, we will examine two allegorical-symbolic stories of "Pir Changi" and "Moses and the Shepherd", focusing on the mystical experience that their main characters passed through in boundary situations. In both anecdotes, the leading characters (Pir Chang and Shepherd), in a boundary situation, undergo a wonderful experience through other characters; respectively, Omar bin Khattab and Moses, and go through the spiritual path to the highest degree. In both anecdotes, Rumi insists that the condition of attaining spiritual authorities and positions is neither a-priori knowledge (Sufism) nor performing the formal conduct (austerity); rather placing oneself exposed to (in situation of) meaning and seizing the irreplaceable opportunities would be the key to spiritual salvation.

Gulshan-i Raz is one of the most important texts in theoretical mysticism and the influence of Ibn Arabi’s thoughts on Shabestari is evident in Gulshan-i Raz. This study analyzes the content of Gulshan-i Raz to clarify how the verses could be classified thematically and what the pivotal thought dominating the work is. Since theoretical mysticism is based on theism, anthropology and cosmology, verses are categorized under these three poles. In order to analyze the text, 70% of verses were sampled and it was determined how each verse should be categorized under each pole considering the context of each unit of text. Finally, the frequency of each pole was measured. The results show that discussion about human and the relation between God-human is the most frequent issue in Gulshan-i Raz. This issue is rooted in these factors: firstly, the elevated status of human in the Sublime Qur’an and Hadith; secondly, dependence of theism on human recognition according to Prophetic Hadiths; thirdly, belief in comprehensiveness of human being and perfect man’s function as mediator of grace in theoretical mysticism; and fourthly, the importance of conduct (sulook) to the Sufis and their attempt to eventually become united with God in practical mysticism.

Sufism bears resemblance to modern intellectual and political schools of thought such as secularism in terms of inviting individuals with different or conflicting beliefs to toleration. From the past, one of the methods of mysticism has been that the seeker sets on a journey to go through spiritual stations and on his path guides the people to truth. This mystical tradition is consistent with the notion of "diplomacy" in modern political sciences, and we can consider Iranian mystics as the first cultural diplomats in the history of this land. One of these diplomats was Amir Sayed Ali ibn Shahabuddin bin Mir Sayed Mohammad Hosseini Hamdani, known as "Ali Sani"; one of the renowned mystics of the eighth century AH. Ali Hamadani's contributions in Kashmir have had remarkable results in disseminating Iranian culture and the religion of Islam in the Subcontinent which have made him hold a high position among the people of that province as a cultural ambassador. The present study aims to introduce and review the sublime personality of Shah Hamadan. In addition, adopting a prescriptive-analytic method and based on library resources, it explores the extent to which the mystical view is close to the diplomatic views of international politics in the contemporary world, and if there is essentially a relationship between belief in cosmopolitan city in mystical works and the issue of global village in the age of communication. The results of the study can introduce and classify diplomatic contributions of Ali Hamadani in Khatlan and Kashmir.

Dasein is a lonely, individualized human who releases himself from both inauthentic being and immersion in mass crowd (Kierkegaard), horde (Nietzsche) and Das Man (Heidegger) with his own choices, and prepares many possibilities and situations against requirement, certainty, and necessity for himself too; the possibilities that separate him from happenings of life and move him towards transcendence. Boundary/crisis situations like pain, suffering, despair, failure, fright, journey, ageing, death, and so on are the best conditions for confronting the self and existential borders; fragile situations which by disintegrating fixed mindsets, established schemes, and packed experiences pave the way for taking a leap towards self-understanding. The present article explores the life-journey model of flying Shams considering existentialist philosophy key concepts (authentic self, individuality, choice, possibility, lived experience, movement, boundary situation, journey, and death). By analyzing quotations and manner of living of Shams, it explicates the ways by which Shams experiences and lives the journey as life, with a conscious choice, and in this inner experience and personal world (Sartre) breaks himself off from everydayness and mediocrity and moves continuously towards the transcendent and infinite with consciousness, self-knowledge, and subjectivity. Journey is the best option for Shams to remain anonymous, non-adherent to repetitive and public norms and forms, and to experience boundary situation. One of the most important boundary situations, which is more likely to encounter during a journey, is understanding the death presence as the most fundamental option of Dasein. In moving towards death, Shams experiences existential development, desires death, and also by observing the instability of possibilities and finite affairs of existence his faith to absolute truth becomes harder and firmer.

The handwritten manuscript of Tahghighat is one of the most important works of Khwaja Shams al-Din Jalal al-Din Abu al-Fath Mohammad bin Mohammad bin Mahmoud Hafezi Bukhari (822-765), known as Khwaja Parsa—the second Caliph of Khwaja Baha Uddin Mohammad Naqhshband and founder of Naqshbandiyah dynasty. This book holds a special status due to its smooth writing style and its ability to convey mystical and rhetorical issues comprehensibly. This book which is still available as handwritten manuscript contains mystical and rhetorical contents, which like a bright mirror, clearly depict the mystical atmosphere of the earlier times for the researchers. The  main issues of the work include mystical and rhetorical terminologies, the teaching principles of Naqshbandiyah, quotes by prominent mystics like Junaid, Bayazid Bastami, Abu Sa'id Abu al-Khair, ninety-nine names and attributes of Allah and their functions, Qur’anic verses, hadiths (sayings), and the like. So far, six manuscripts have been compiled by the author of the present paper to be corrected; as no correction or editing has ever been made. This article, besides introducing this handwritten manuscript, examines the mystical and rhetorical highlights of this work and other works by Khwaja Mohammad Parsa.