مجله پژوهش های ادب عرفانی (گوهر گویا)
سال چهاردهم شماره 1 (پیاپی 44، بهار و تابستان 1399)

Inquiring about the true meaning of life and making an attempt to find an answer to it has been one of the main concerns for the man so far. A number of researchers and scholars from different fields have investigated its nature and tried their best to come up with an answer to it. The Islamic-Iranian mysticism is one of the fields that has paid special attention to life, its aims, and the ways to achieve it.. The present study, with a descriptive-analytical approach, aimed to focus on the true meaning of life from Bayazid Bastami’s viewpoint and to investigate the book Daftar-e Rowshanaei to find out a response to the essence of life and the components of the meaningful life in the belief of this great mystic. According to the findings of this study, Bayazid Bastami believes that the purpose of life is to completely separate from Selfand to immerseoneself in Allah the Exalted. This goal has become a stimulus for Bayazid to consider certain patterns and components such as fighting against self, avoiding egotism, practicing altruism, treating people with forbearance and tolerance, and serving people as the basic principles of his life.

Making a new correction of any book, provided that the methods and scientific criteria are observed, can pave the way for further research. Shafiee Kadkani’s correction of Attar’s Tazkerat al-Awliya has made it possible for researchers to reach new horizons of this book. The acquaintance of the corrector with scientific methods and criteria of correction techniques, his ability in interpreting the language of mysticism grandees, correction in a long period of time, and valuable commentary writing are features that have made this correction the most authoritative work done regarding Tazkerat al-Awliya. The present research seeks to provide further explanation for several words and interpretations explained in Shafiee Kadkani's commentary, using library resources and a descriptive-analytical method. The necessity of research is the need to address the words and interpretations used in Attar Neyshabouri’s works to facilitate the understanding of the text for readers. In this study, words such as ‘Sekil’ and ‘Pashesh’, and expressions such as ‘Safra Kardan’, ‘Be Sokhan Rast Nahadan’, ‘Rah- e Kasi Anjam Gereftan’, ‘Bar Yek Khesht Gashtan’, and ‘Sar Az Souy- e Kasi Oftadan’ are examined. The results suggest that the fluid meanings of Persian language vocabulary, less frequency of some words and expressions, deviation from the written form of words in the basic manuscript, and the corrector’s interest in using a particular form of a word or expression are among the most important factors that have caused difficulties in understanding the concept of words and phrases in Tazkerat al-Awliya, leding to inadequate explanations of some phrases.

Genette introduced the term transtextuality in order to examine the types of interdisciplinary relationships between texts. Since the mystical genre occupies a significant part of Persian literature, the transliteration of prominent mystical texts reveals the hidden and unopened angles between them. The present paper, which has been conducted by using a descriptive-analytical method, was the first step in examining the transtextual relations of  46 common anecdotes of the Third Revelation of Kashf al-Asrarand Rawh ol-Arwah from the perspective of the theory of Genette’s transtextuality. The research findings, in general, showed that, first, among the 46 anecdotes in these two books, 10 anecdotes can be divided into explicit intertextuality, 19 anecdotes into the form of non-explicit intertextuality, and 17 anecdotes in terms of implicit intertextuality. Second, the result of the quest for paratexts also indicated that there were many similarities in terms of form and meaning in the titles and the beginning and epilogue of these anecdotes. This made the authors of the present study increasingly believe in the correctness of the assumption of the adaptation of the texts from Samanids. Third, from the perspective of the architextuality relationship, the division of these two mystical books under the mystical genre was confirmed. Forth, from the metatextuality point of view, the authors of the present study did not see any direct review and interpretation of the text of the Rawh ol-Arwah in any part of the anecdotes of the Third Revelation of Kashf ol-Asrar.

In the positivist psychology, the general concept of ‘life satisfaction’ is the feedback of how a person perceives and evaluates all the situations of his life. This concept is presented in Rumi's Masnavi in a virtuous, fixed, and general way and encompasses all situations in human life. According to Rumi, complete satisfaction with life in spite of unfavorable situations can be achieved by a correct cognitive assessment of the world, belief, and adherence to the divine worldview of Islam and the implementation of specific strategies. This study, citing Rumi's mysticism, extracts the principles of life satisfaction from Rumi's Masnavi and links it with the foundations of positivist psychology. Spiritual and divine values in Rumi's mystical journey are the basis of human mental health and life satisfaction. Based on this research, it seems to be clear that Rumi considers satisfaction as a divine emotion obtained by teaching and creating compatible beliefs and acting based on divine values. Our aim in this study is to examine this general concept and its related components in Rumi's thoughts using the teachings of positivist psychology. The method of this research is descriptive-analytical based on the documentary method and the content analysis of Rumi's Masnavi. The results of this study show that life satisfaction is one of the transcendent concepts of Islamic civilization and mysticism. This notion is presented as a general and fixed educational concept in Rumi's Masnavi by promoting beliefs and skills of controlling negative emotions, increasing positive emotions in the form of anecdotes, sermons, and allegories as well as explaining concepts such as satisfaction with destinies, patience, gratitude, and contentment.

Both the principles and the practices of Islamic mysticism were influenced by other religious groups. The practices of Sufism were influenced particularly by Fotowwa (an Iranian association also known as "Ayyaran" or "Jawan-Mardan"). In this article, the authors focus on one of Sufists' traditions based on which it is frowned upon to speak while eating. Some considered it to be based on a Hadith while others believed that it was against Islamic codes. It is attributed to Abu-Saeed Abul-Khair's Khanqah as well. However it seems that the tradition has its roots in an ancient Iranian etiquette which was passed on to Sufism probably through the practices of Fotowwa. Documents on the customs of Sufists and Fotowwa together with Zoroastrian codes and myths help us trace the origin of this tradition and have a better underestanding of the formation of Khanqah's customs and decorums.

Attar's Mantegh al-Tair has been brilliant to have a rock-hard place in Persian language and literature with its plan of the grounds of Islamic mysticism in general and the theory of ‘the unity of existence’ in particular. One of the protuberant figures in this work is HodHod (hoopoes), who was able to encourage other hens to move to a new and different movement by emphasizing public recruitment and free organization. The nature of HodHod in persuading and mobilizing other birds is the basis of humanistic psychological theories. The theory of ‘self-actualization’ by the American human psychologist Abraham Maslow helps the reader understand the character of HodHod in the performance and cognition of HodHod as a bird leader on the way to Phoenix. The assumption of the present study is that HodHod, as a self-sufficient leader has been able to rely on features such as the openness to peak experiences, emphasis on dialogue and conversation logic, verbal intelligence and the use of the democratic character of language, flexibility, passion and honesty, creativity and prevention of imitation, self-reliance, autonomy and mutual understanding, as well as  mobilizing public and community-based action to the desired outcome.

The themes and topics of mystical conduct or Soluk are divided into two general categories of acquisitive and non-acquisitive. Acquisitive issues for every seeker can be accessed through the effort, but non-acquisitive ones are accessed by the seekers involuntarily and are not accessible for everyone; therefore, they are referred to as Vāridat. One of the most important mystical Vārid is ‘Khavātir’, which has always been the focus of mystics and elders of the first mystical tradition because of its great importance. Despite the great importance of Khavātir, in none of the mystical patterns presented by mystics and the Sufis, the place of Khavātir is  clear. In fact, in many mystical texts and sayings of the elder Sufis, there are expressions and references about Khavātir, but all these issues are incoherent and scattered and do not explicitly explain the place of Khavātir in the system of Soluk. This present study investigates the role and place of Khavātir by analyzing the meaning of the sayings of the elders of the first mystical tradition of Islamic mysticism about Khātir’. The findings show that Khavātir, at all stages of the Soluk, may enter the seeker and slow down and prevent him from continuing the journey, or may increase the seeker’s power and speed. In fact, Khavātir are the background of all levels and behavioral practices of Soluk, and from the beginning, it is necessary for the seeker to become familiar with all the types and methods to avoid them, so they do not hinder his journey but strengthen his acceleration and power for continuing the Soluk.

It can be seen from the texts of many Sufis that concealing Karamat has been a common mystical behavior. Concealing is the principle in Karamat unless the will of God reveals it. In comparison with the disclosure in the miracles, concealing in Karamat leads the researcher to a mystical basis that distinguishes Karamat from miracles as well as other transcendental habits. The present study investigates the causes of concealing Karamat and then presents two different approaches of Aulia (Saints) towards their own Karamat. In Karamat, instead of the indicators of ‘challenge’ and ‘expression’, two indicators of ‘concealing’ and ‘demand’ have been proposed, which are seemingly conflicting. The mystic must be both the seeker of Karamat and indifferent to it. The difference between these two rulings should be sought in the difference between the types of sensory and spiritual miracles as well as the types of mystics. The results of the present study show a mystical basis in concealing Karamat that should be considered even in the definition of Karamat. Such a realistic approach to the Karamat of Aulia could greatly contribute to the credibility of such controversial phenomena.

Paying attention to the mystical language of Attar on the one hand and the study of the language of sonnets from the perspective of modern linguistic perspectives on the other hand could reveal the need for further research. The present study focuses on the frequency of using the concepts of ‘fading’, ‘finitude’, ‘inexistence’, and ‘existence’ in Attar’s sonnets. The concept of finitude in Attar’s sonnet is expressed by different structures, words, phrases, sentences, and forms so much that the main and major topic of his sonnet is apparently ‘finitude’ -- aconcept which in fact had occupied his mind and diction and resulted in applying various verbal and semantic elements in this network. This network has not been linguistically examined yet. Therefore, this study has examined it in Attar’s sonnets through documentary and library research, and based on general and structural linguistics. Accompanying and evoking concepts, Attar devoted many themes, symbols, allusions, and expressions to the frequent topic of a mystic (seeker) and lover’s fading and finitude. Identifying such cases via structural linguistics can offer the readers a new insight.  Based on the results of this study, not only contrasting and antonymy, but also semantic evoking, synonymy, and nominal collocation (noun+ noun/ noun+ adjective, etc.) seem to influence Attar’s diction and discourse. However, he never ignored using the phonetic association of /f/ to express finitude. Besides, in this conceptual network, he referred a lot to the heroes of religious and mystical ‘finitude’ and ‘death seekers’ such as prophet John (AS), Imam Hussein (AS), Idris (AS), and Hussein Mansour. The results showed that the notion of ‘finitude’, ‘poverty’, and ‘existence’ occupied Attar’s mind so much that his sonnets’ diction is mainly devoted to express and illustrate numerous linguistic elements and images in this regard. Moreover, the structure and form of most of his sonnets depend on such systematic structural techniques.

There are certain methods, rules, and principles in any education system that teachers and learners should be aware of so that the paths to reaching the goal and/or destination could be paved. Such methods are also significant to which all mystic schools adhere. Likewise, there are specific principles and methods in the Kobraviyedynasty for the spiritual wayfarer to reach the main destination. The present study investigates the characteristics of the spiritual wayfarer and addressee and his education from the instructional perspective of three well-known mystics of this dynasty, including Najmuddin Kobra, Majduddin Baghdadi, and Najmuddin Razi, through a critical description of the existing literature. The results show that the mystics of this dynasty have specific educational suggestions and instructions for the spiritual wayfarer and addressee in various individual, social, spiritual, and unseen dimensions. All three authors have listed features in their intellectual system for better audience education that can be examined in the three ways of individual, social, and spiritual-occult values.

One of the Quranic words used in Islamic mysticism is the word ‘Reality’ which is also mentioned in the Holy Quran as ‘the Clear Reality’. Ibn Barrajan (d. 536 AH), an Andalusian mystic, has used the term “the Clear Reality” (CR) in his works. The purpose of the present study is to investigate the term CR from Ibn Barrajan’s point of view using documentary and descriptive-analytical methods. The findings of the study show that from Ibn Barrajan’s point of view, the CR is the manifestation of God in the Hereafter that can be seen and observed. The beings of the Hereafter are also the manifestations and appearances of the CR. This manifestation is permanent and constantly renewing. The CR has an existential development because the degree of existence of the Hereafter is higher and wider. Ibn Barrajan believes that there is an existential relationship between the CR and the reality by which is created (RBWIC). The RBWIC is the manifestation of the CR in the world, and the CR is the revealer and exponent of the RBWIC. Also, the CR is the inner of RBWIC, which will be revealed in the Hereafter with the development of the existence of the RBWIC. Therefore, from Ibn Barrajan’s point of view, the CR is both the origin of creation and the end of creation. According to him, ‘Reality’ has different names in different worlds. The RBWIC is in this world, and the CR and the Reality to which is Return, indicate one reality in the Hereafter. The difference is that the CR emphasizes its clarity and observability, and the Reality to which is Return emphasizes it as the end of creatures. Also, the necessary evidence was not found to talk about other mystics and Ibn Barrajan’s influence on the subject of the clear reality.

The present study seeks to investigate the influence of Abu Nasr al-Sarraj Tusi's book Al-Luma Fi al-Tasawwuf and Abootaleb Makky’s Ghoot ol-Gholoob regarding the subject of Sama on Abu Hamid Muhammad al-Ghazali's Ihya Ulum al-Din (492 AH). The approach in this study is a descriptive-analytical one. Research on Ihya Ulum al-Din helps to better understand the culture of Sufism and Persian literature. In this study, samples quoted from al-Luma and Ghoot-ol-gholoob by al-Ghazali in his Ihya are investigated. These include various subjects like Wajd (spiritual ecstasy), Sama, and the views of the Prophet of Islam (PBUH), his companions, and the elders of Sufism. Most of these excerpts are the sayings of Sufis and anecdotes about them. The results of the present study showed that Al-Ghazali uses the materials from al-Luma in several ways. Sometimes, he directly quotes the exact language of al-Luma, but other times he elaborates on or summarizes the material as he deems it necessary. Another method used by al-Ghazali is that of presenting the material with a different classification and format. The precise statement of the chain of sources of a quote is not very important to al-Ghazali.