مجله عرفانیات در ادب فارسی (ادب و عرفان)
پیاپی 40 (پاییز 1398)

Abdullah bin Muhammad Mianji Hamidani, who was called the Ein Al-Qozat, from the sixth-century mystics and was Contemporary with the Seljuqian mogul, Sultan Mahmud and Sultan Sanjar. He was born in a family that had a position of judgment and he was the heir of such a position, but since in his letters he considered the judge "haram and savior", it is apparent that the attitudes of the owners of his time Criticized and recklessly threatened. Such a behavior in his turbulent time, a full-fledged era of political rivalry, targeted him as an enemy of dangerous men, who Abul Ghasem Dargazini was at the head of the prime minister of the bloody sultan Mahmud. On the other hand, the bloody Enemy of the Seljuqian with the Ismailieh, who read them as an inspiration or training, created a space that they were easily accused of escaping the dissolution of the opposition. Meanwhile, the same leader of Hamedani is among those who have been the source of this fire. Of course, this is not the only charge of the great mystic of the sixth century; the most important source of his allegations is a book titled Zobdat al-Haghayegh, who opens his mystical and verbal statements,in addition to his innocence, has been accused of claiming prophecy, divine claim, and atheism. This famous mystic did not stop working against this plot and injustice and tried to pre-empt in prison in a treatise titled Shekvi al-Gharib, illuminating the unjustified accusations and disqualifying himself, although this The treasury of the brain also made him sick. In this paper, we have tried to emphasize the insinuation of the allegations of Ein Al-Qozat Hamidani and his defenses to the fact that this charge was only a political plot that provided some resemblance between the teachings of Ein Al-Qozat and internal teachings. And, as a result, the dust of the face of a historical fact.

Rashid al-din Maybodi, mystic of Sixth century and the author of Kashf al-asrar, and Mohammad bin-Gahlouy in India, mystic of thirteenth century, have the common mystical views. Gahlouy having mystical views has described Masnavi Yousef and Zoleikha written by Jami . One of the subjects is love and Hijran and joiner that has outstanding condition in the mystical thought realm of Maybodi and Gahlouy. The study aims to revive one of thirteenth century written reserves and also to compare it with one of the mystical commentaries of sixth century. In this paper, it has been attempted to compare mystical teachings of Maybodi with Gahlouy,s views and survey their common aspects by using analytical- descriptive method. The result of this research is that there are many mystical teachings of Maybodi as traditional form in Islamic mystic of Gahlouy.

Bearing means walking the way, it means watching the effects and characteristics of homes and steps in between way. Mystical bearing is a spiritual travel which at that mystic ans willing right way for himself, step is taken to the excellence and goes houses and officials, let’s go to the imam right. Luggage spiritual travel is (endeavor) mujahid and sensual austerity. Each of the mystics about bearing is designed special view and they have expressed valuable content on this topic which is in their books, they are pointed to them. This article tries with descriptive and analytical method to be done for comparative bearing of bahr-ol-Olum. According to his works, we get point that are the mystics, special pillars, levels, rituals, preliminaries and etc to express for mystics bearing which expresses their mystical and religious views. Despite the difference in the way of both these mystics, similarities can be gained between them. This article is doing the study and analysis difference points and sharing Azizeddin Mohammad Nasafi and Allameh Bahr-ol-Olum on this topic.

Zoroastrianism of the oldest religions, which contains principles and a genuine mystical and profound influence on Eastern and Western religions have. Undoubtedly, the mysticism than any other discipline, Zoroastrian heritage conservation and new and appropriate interpretations of Islam has been presented. We should pay to this point regarding the light importance in Zoroastrian mysticism فاشفng the light importance in nged to new commrnts gions  that Moulavi was a popular mystic such as pre-yourself other mystics that under that effect of Zoroastrian mysticism is paid attention to the light symbol and is thought its lofty or high meanings and concepts. He is explained and extended also mystic institutional topics such as existence fact, the prophets and saintschr('39') fact, visit issue of right or God, pantheism issue and death and live by the light symbol is most complicate of mystic topics. Of course we should mention that in Moulavi works the light symbol has high frequency than its protection and support and it has attracting imagination form and signs.The Moulavi On the basis of his own mystical experience, light word to describe the reality of being right applies, which is discussed in this article.We are far from images and delusions  /The light, the light, the light, the light, the light

Despite the differing views of past and contemporary thinkers in interpreting all kinds of dreams, practicing dreams in mysticism and literature to understand other mystical teachings plays a key and epistemic role, the dreams that are mentioned in the myths of the mystics lie in facts. Have their own. The purpose of this article is to study the ethical and mystical references in the allegorical dreams and, in a descriptive and analytical way, to base the dreams of the anthropomorphic Mathnawi on the importance of the dream in the context of molavichr('39')s allegory and teaching symbols. The way of working in this article is to categorize the dreams based on the content and manner of expression and the moral and mystical status of the dream owners. As a result, we have considered the same educational and behavioral function of this divine gift for all properties and commons with the requisite spiritual and spiritual requirements.

Resaleye Qushayriyye, as Ab-ul-Qasim Abd-ul-karim ibn Hawazin Qushayrichr('39')s work (11th century A.D), is one of the most celebrated books of Sufieh teachings which has been written in two chapters. In this compilation, hunger and poverty </strong>acceptances have been considered as one of the preliminary behaviours for refining, polishing, and illuminating the hearts and minds of the human beings. Considering the topic of poverty and voluntary hunger in 14th and 42nd chapters of his "Resale", Qushayri as an active learned mystic, has done justice to the significance of poverty and hunger and their role in humanchr('39')s spiritual elevation. Being in conformity with Qushayrichr('39')s opinion, Rumi also has remarkable ideas on confirming the importance of hunger. The articlechr('39')s writer, by applying a descriptive-analytic method, by comparing these two attitudes, wanted to put emphasis on showing their coincidence on the fact that tolerating hunger and wearing the cloth of voluntary poverty leads to being secure from rebellions and entering the territory of spiritual facts. Furthuremore, that is an enterance for eternal non-existence and intrinsic poverty.

Language always goes forward the brevity way, which means trying to convey its intentions by using the least number of words.The consequence of this process is contingencies such as deletion of sentence components. Poets and writers sometimes omitted some of the components of the word in order to summarize the word and, of course, to observe the principles of rhetoric, punctilios and syntactic subtleties in their poems and writings. This process (deletion), not only observe the syntactic principles of language as an artistic and influential factor in conveying the concept to the audience, but also leads to contemplation and mental activity to find out the excluded part.The present article deals with the issue of removing and reviewing its proofs in the book "Monshaat Sahife Shahi" by Mollahossin Sabzevari. Sahife Shahi is one of great works of the Timurid era. Considering that one of the stylistic features of the Timurid era is the elimination of the elements of the sentence, especially removed the verb, and this stylistic and written feature is also found in the works of most writers and writers of compositions of this period. This feature has been studied in this work and some examples have been cited.