مجله عرفانیات در ادب فارسی (ادب و عرفان)
پیاپی 46 (بهار 1401)

Sultan valad, the eldest son of Maulana Jalal al-Din, one of the poles of Rumi's way, whose poems are the manifestation of various mystical, theological and theological ideas. He, who has benefited from the Mystics of great figures such as Shams Tabrizi and Borhan Mohaghegh Tirmezi, has a great mastery of the worldview of mystics before him; In such a way that by creating works while explaining the teachings of his father Rumi and other great men of Rumi's way, he offers new ideas in different fields. This research, which is based on library studies and descriptive-analytical method, examines the topics of Malamt and related topics such as Randy and Qalandari.Contemplation of Sultanwald's sonnets reveals that he, as the elders of Rumi's way, was greatly influenced by the Malamatiya sect. Sultan valad The place of blame and abandons science and knowledge and loses his reputation, addresses the butler and the musician and encourages the seekers to drink wine. He beats his Qalandar character. He breaks various taboos in the manner of Qalandars and turns away from obedience and prayers. Sultan Valad acknowledges that the divine wine belongs to the saints and that this people has nothing to do with grape wine. The butler in the sonnets of Sultan Valad often refers to God or the saints, but the content of the sonnets of the court shows the rebellious attitude of the poet. The high frequency of the word mutarb and the terms related to music also indicate the rebellious nature of Sultan Valad, which shows his interest in the subject of hearing and the legacy of the Qalandars.

Care for nature has always been a part of the poetry of old and new poets. Nature is either the source of inspiration for the poet's poetry or sles, its beauty and thought-provoking aspects cause the poet's delight and ecstasy and the means of their poetic composition and description. In the views of the contemporary poet, Sohrab Sepehri, nature is not only beautiful, it also has a mystical quality, and the poet is guided through it to the truth of the existence of the Creator, as if it were a kind of religion based on direct observation of nature. Accordingly, the present article, while defining and explaining the concept of mysticism and its relationship with nature in the poems of this poet, through a close-reading, also analyzes poems by him as an example of his sepcial mystical stance. The result of this article is that Sohrab Sepehri's mysticism is different from traditional mysticism and is completely based on nature and its manifestations, and the poet, by watching nature and contemplating it, acquires traits from it that ultimately become parts and features of his mystical view. Among these attributes are innocence, simplicity, unassumingness, and liberation from the shackles of principles and rules.

Myth describes the events of the early days of human life, a particular way of interpreting and perceiving the creation of the world and man, and answers many of our questions about existence. What effort has man always made to know himself and the world in which he lives. Thus, one of the most fundamental human explorations from the beginning is to reach the secret and unsolved mysteries of creation. In other words, myth is the story of reaching the truth and guiding us to the deepest religious and spiritual capabilities. From this point of view, myth is a long-standing link with religious beliefs. Most of the mythical beliefs are full of deep philosophical, moral and mystical themes. Mysticism is also a way of achieving the truth, based on austerity, chastity and piety. This study intends to study and analyze the story of creation in the myths of nations, ancient Iran, Shahnameh and religious and mystical texts, considering the position and importance of ontology in mythological, religious and mystical beliefs. The results of this research show that the story of creation is reflected in various forms and wonders in mythological, religious and mystical beliefs. There is also a major narration about the process of creation of the first man from dust and the blowing of the divine spirit in his body, which is common to almost all the mentioned sources. The method of work in this research is library and based on adaptation, comparison and analysis.

Love is one of the main elements of Islamic mysticism and the main stimulus for the manifestation of truth in the world of possibility. This element plays an essential role in the emergence of the manifestations of creation, worship, return, and basically throughout the angles of mystics' view of existence and creation. In this article, through a descriptive-analytical method and based to Rumi's view on love, we have tried to re-read the scope of the idea of divine love in mysticism and Sufism, and to analyze the intellectual source of love in Jami's Masnavi and finally to examine the quality of reflection and the effect of the pattern and concept of love from Rumi's point of view in Jami's Masnavi. The results of this study show that one of the keys to understanding the mystical views of Abdul Rahman Jami is to pay attention to the meaning and concept of love and discover the source of his views on divine love. The study of Haft Aurang shows that the basis of mystical views and thoughts reflected in the poems of Abdul Rahman Jami is a combination of the views of earlier mystics, including Jalaluddin Rumi, which were influential in his works, especially in the Masnavi of the Selselat-o-lzahab.

Mortality is a fundamental human concern and does not apply to followers of a particular religion. Scholars of the Shari'a have always conducted extensive research on the subject of death, its secrets and hidden angles. But beyond forced or inevitable death, it is a voluntary death that happens at the will of the mystic. And in the cult of mystics, it has been interpreted as: "death of abyaz" or enduring hunger: "death of aswad" (enduring the persecution of the people), "death of akhzar" or contentment and Sufism: "death of ahmar" or self-control. It has also been interpreted as "repeated death," "death before death," and "voluntary death", "death after death". The great Persian poet, Attar, who was one of the advocates of "voluntary death", has always emphasized in his literary and mystical works that it is better for those who are unable to escape and fight with death to try to achieve "voluntary death" with austerity and self-purification. This belief is inspired by many Quranic verses and hadiths that the author has studied in an analytical-descriptive way and through consulting libraries sources and the ways used for detecting it in Attar's works. Strong evidence, in this regard, has been found in Attar's poems and sayings. The results of the study showed that Attar deeply believes that for true happiness, one must move with will and awareness, and in the light of awareness and austerity, one must save themselves from the shackles of existence meaning to reach their true beloved, God.

Authority and determinism in the culture of ancient Iran has undergone many ups and downs and has never followed a soft and coherent path from the very beginning of its existence. This is found in the words of the early Aryans of Iran left in the religious book of Mazdisnan (Aresta) where Authority and determinism seem inseparable in the daily affairs of Iranians. This idea is further shown by the formation of Aryan governments and the beginning of inscriptions in Iran ( especially inscriptions from the Acheamenid dynasty). This process has followed an uneven path until the Sassanid era where Zarwanism came to believe in the idea of determinism and in it was in this period when the thought derived from the Zarwani religion combined with the mercenary thought and Culture which considers everything, even the benevolence of Ahuramazda and the evil of the Devil, as related to the will of these two. Following this change, a middle position of belief in predestination and Zarwanist belief came to dominate the thoughts of Iranian people. In Rumi's view, determinism and authority are related to the degrees of conduct and Complementary authorities of seekers. In other words, at the beginning of his journey, the seeker feels free until he reaches the position of annihilation in the sight of God and being with Him-- which is the last position of the seeker – but when he reaches that position and for him, the apprehensions of existence become vain and worthless, he no longer has any authority, but becomes a drop that joins the sea where his existence and his movement and peace and every action that is issued from him are subject to the sea. This research studies the two elements of predestination and free will in Zoroastrian texts, as well as their commonalities with Rumis' though. It is concluded that like Rumi, Zoroaster believes that every human being has free will to choose between good and bad. The main point of these two thinkers is moral while they believe in a sort of predestination which prevails in all religions and among all ethnicities and is the belief in God's will that lies along the will of man.