مجله عرفانیات در ادب فارسی (ادب و عرفان)
پیاپی 44 (پاییز 1399)

The cloak is one of the rituals of Sufism. Sufis consider a cloak the gone worn by the old man on the body of a disciple who had come under his guardianship. The cloak and the giving of the cloak by the old man to the disciple in all Sufi dynasties serve as a symbol showing the transmission of teachings and spiritual heritage of Sufism and in fact, the permission of the disciple to enter Sufism. Although before Sanai the use of symbolic images in the poems of mystic poets had been common, but due to lack of frequency, it had no stylistic value. The research method used in the present project is documentary and based on library sources and the text analysis is done through evidence from the texts. In this method, after studying Divan-e Shams and taking notes, the contents are categorized, examined and analyzed for detecting and discussing the cryptic elements. The necessity of conducting this research is due to the fact that no similar study has been done on the symbols of the cloak in Divan-e Shams. This research has analyzed the components and codes of the cloak. Its purpose is to study the reflection of Rumi's view on the cloak and to analyze its symbolic presentation in Divan-e Shams. Results from this study have shown that Rumi's view of the cloak is mainly a negative one. On the one hand, he considers the cloak as a symbol of the body, physical form and corporal existence and its manifestations, and on the other hand, it is a symbol of asceticism, hypocrisy and corruption.

 Neo-platonic philosophy is regarded as one of the most important philosophical schools of ancient Greece that plato in the third century made it into a coherent and comprehensive philosophical system, and it was dominated the east and mitially has influenced and west for perpetual years. This system initially influenced philosophy and Christian mysticism and later Sufism. There is a great number of similarties between plato's views towards existence and mystics such as Sanaee, Attar, Molavi, Ebn- e – Farez, and Jaami. Therefore it has had the mostimpact philosophically on Islamic mysticism. The aim of this research is to show the amount and the state of this impact on Attar by Neo –platonic thoughts. Thus, the main question is how in what manner, it has in made. In 3rd chapter three we show through a number of poetic evidence how Sheikh has been influenced primarily by mystical tradition as well as the environment in which he lived. Attar, like a monotheistic mystic throughout his Masnavis has pointed some issues as existence unity love, beauty, pure good, soul, asceticism, austerity, etc, which appear in plato's works before musli mystics. These similarities, can determine the exact amount of effect of neo-platonic thoughts on Attar. The plata minig has been done by an analytical descriptive approach. thod has been used to analyze the research.

The present study entitled: "Transformation" and "Destruction" in Jalaludin Mohammad Balkhi’s (Rumi) Poetry intends to analyze two of the most common and prominent mystical terms that are "transformation" and “destruction”, in his Masnavi and Divan Kabir, through untying the meanings of these two terms. It also intends to explain the meaning of pieces of verse that are related to these two themes to the reader. What is concluded from this study is that the mentioned terms have symbolic meanings in Rumi's poems and should be studied with regard to their intuitive and mystical senses and interpretations thereof. These two terms, the first of which indicating the beginning of an internal revolution in order to destroy the earthly and human characteristics, and the latter the manifestation of a vital and spiritual life, are essential to the poet’s thought and they are interdependent. It is found that these two states do not necessarily lead to spiritual and personal growth and excellence separately; while sometimes it happens that the seeker of spiritual or mystical truth remains in the stage of "Transformation" and doesn't succeed in reaching the stage of "Destruction".

The mystery and symbol in literature is used as a way for talking indirectly and mysteriously about someone or something. This hidden or occult talk bears an inner meaning the purpose of which is a symbolic expression of a further implied meaning. In this study, we examined the symbolic names used for God in spiritual text of Rumi’s Mathnavi. According to the findings of the research, it is proved that Rumi has referred to the symbolic names of God under three categories: water-based symbols, light-emblems, and emblems derived from human states. Each of the above symbols is also subdivided into subcategories. Among the above mentioned cases, Rumi's most frequent tendency has been toward using water-emblems. The reason for this tendency is among other things, the diversity and purity of this symbol.

The paragon of virtue, regardless of how it is presented, is one of the common doctrines of Sufi and Shia. The commonalities and differences of this idea are presented in the form of a holy example of a man or a paragon of virtue. The present study is devoted to a comparative analysis of this idea in the views of Shia and Sufi. Some Shia and Sufi scholars believe that the paragon of virtue is God’s caliph and mediator with the people. If this mediator disappears, the world will disintegrate and the hereafter will begin. The soul of the holy Prophet Muhammad (PBUH) as the first intellect and the absolute paragon of virtue in the universe, is another common intellectual result of Shia and Sufi. All beings in the universe, including angels, prophets, and other human beings, are dependent on the will and command of the first intellect. One of the obvious differences between the two sects in this regard is that the Shia believes that the paragon of virtue is manifested in the soul of divine prophets and infallible Imams, and that other human beings are on the route of self-development and perfection through paragons of virtue, and in proportion to their inner capacity and talents. But in Sufi, in addition to the holy prophets, the elders and dervishes of Sufi are also in the category of paragons of virtue.

Mysticism as a cognition of the heart to receive the truth has always been a common bridge between mystics in every religion and language. With the advent of Islam, many mystics and epistemologists in their books have expressed mystical themes such as: houses of discovery and intuition, closeness to God, etc. Arabic-language mystical and Persian mystical writers have also dealt with these themes in the forms of poetry and prose. Sheikh Abdulrahim Bora'i, an unknown Yemeni poet - one of the seventeenth-century mujtahid scholars - in his collection of poems, and Sheikh Mahmoud Shabestari, a mystic and poet of the eighth century AH, have mentioned many mystical themes in his Golshan Raz. The present article seeks to apply the mystical views and opinions of these two poets based on the American school of comparative literature, in accordance with a descriptive-analytical method. The results of the research indicate that the themes of the manifestation and grace of the Almighty, the purity of Hazrat Haqq from understanding and similitude, the unity of existence, creation and creation of the universe and the Muhammadan truth are common aspects in the poetry of these two mystic poets.