مجله عرفانیات در ادب فارسی (ادب و عرفان)
پیاپی 47 (تابستان 1401)

Love" is one of the most central stages of conduct and the most sublime stage of human evolution in the journey to God. This stage of conduct means connecting to the essential nature, one of the common aspects of Islamic mysticism and Christian mysticism. In this article, which is written with a descriptive-comparative method, the common features of divine love in the two mystical schools of Christianity and Islam are examined and compared by relying on Augustine and Ahmed Ghazali. The results of the research show that Ahmed Ghazali and Augustine have similarities in some areas despite some theoretical differences. In addition to the fact that this issue is an indication of the innate nature of human perfectionism, it is the common aspect of all religions and religions and connects them. Things like: existence is beautiful at any time; Love is the child of beauty; There is beauty and love in all beings; Every being is a mirror of God's beauty; Man is God's chosen being, and the :union: of the lover and the beloved is the inseparable pillar of love, one of the most obvious commonalities of Christian mysticism and Islamic mysticism.

According to the theory of intertextuality, considering the intertextual relationships between mystical interpretations of Joseph Surah of the holy Quran shows that there are strong relationships between them; such interpretations include the qesse- ye- Joseph, Anis al-Muridin and Rawzah al-Mohebeen, Anis al-Muridin and Shams al-Majalis, Hadaiq al-Haqaiq, as well as Bahr al-Mahabbah fi Asrar al-Mawddah and its translations into Persian. In discovering and analyzing the types of relationships among these interpretations based on Genet's theory, we can detect extensive connections in both co-presence and pre-textual relationships. Such relationships are such that it is certain each one is somehow present in the other and it is not possible to form the later works without considering the earlier ones. A comparative analysis of the mentioned interpretations based on Genet's theory indicates that although the authors of the rewritten texts wanted to create a new work, they were strongly influenced by the previous texts which have affected them through the removal and expansion of their themes and styles or combinations or changing some narratives. Even sometimes, the intertextual relationship between these interpretations has made some scholars think that they are translations. In the comparative analysis of all the interpretation texts of Joseph Surah, there is no doubt that the intertextual relationships are not only limited to the specific interpretations of the Surah, but such relationships exist in all previous and later works, too. This article follows a comparative approach and applies a content-analysis method.

A critical study of the poems of Katebi Nishaburi, one of the prominent poets of the 9th century A. H., shows that he has made ample use of symbolic expressions in his mystical poems. The main theme of most of the sonnets and poems collected in "Delrabai", "Si nameh" and " Majma’ ol Bahrain” is mystical. The theme of “Majma’ ol Bahrain” poem is the mystical-allegory story of two lovers; Nazer is the king of Isfahan and Manzur a Chinese prince who meet each other after enduring hardships in a symbolic hunting ground and finally get together.The symbols of this work have been analyzed not based on the theory French symbolism but with reference to the book Symbols and Symbolic Stories in Persian Literature by Dr. Taghi Pournamdarian. The research method used in this article has been descriptive and analytical. Based on results from this study, in the Masnavi of “Majma ol-Bahrain”, flood, lightning, cave, hunting, hunting ground, China, Isfahan, guide and vision have symbolic implications. Most of the symbols of “Majjam al-Bahrain” had been used in mystical poems before Katabi, but the symbols of his poetry largely reflect the poet's mental orientations and have a personal flavor.

In his famous Masnavi, Rumi has shown how human being is imprisoned in many different respects that have made their redemption difficult and prevents them from gaining the true freedom. The focus of the present article is an enquiry which provides a review of instances of the prisons that Rumi has mentioned and the ways he has shown for escaping from each of them meaning to provide the reader of his poems with the hope for Redemption. Human being the reader of the audience is supposed to have been in prison since the beginning; to have grown up in that prison, and is the one who has been transferred from one prison to another. Meanwhile, human being has also been a prisoner of their inner prisons and their own hope for redemption. In this research, which is carried out based on content-analysis as the adopted research method, it was found out that Rumi has made references to the following prisons: The world as prison, Mother's womb as prison, Body as prison, Determinism as prison, Inner feelings and desires as prison, and others like the prison of Ignorance, the prison of Doubt, and relations with inappropriate People and Languages as self-induced prisons. Rumi also ushers the way to escape from such prisons: internal cultivation, inner purity, mentioning the God in prays, accompanying the prophets and perfect human beings, praying to God, giving one’s heart to the love of God, obedience to God, patience, reticence and hope for God's mercy.

Wilayah (governorship) is the essence of prophet’s prophecy and mission, and it is considered as their root and mine, because there is no prophet or messenger unless he first received governorship and became a guardian, and received prophethood and mission according to the capacity of his governorship. Based on an examination of the thoughts of the mystics Shams Tabrzi and Ibn Arabi, it is known that based on his services and work, Ibn Arabi considers himself the end of Muhammadiyah's wilayah in his era. In his opinion, prophethood is of external nature while "wilayah" is of the inner nature. That is, prophecy is not repeatable and can be terminated, but the wilayah (meaning guardianship) is always going on and the matter of the position of guardianship and governorship is open and it is an internal matter, and anyone can become the possessor of guardianship or wilayah at any time, which has degrees, strengths, and weaknesses. Ibn Arabi attributes absolute and complete wilayah to the holy existence of Hazrat Amir (Imam Ali) and Hazrat Hojjat (a.s.), but he does not attribute absolute and complete wilayah to himself. In criticizing Ibn-Arabi's thought, Shams Tabrizi takes advantage of his own words and shows him the inaccuracy of his thinking. According to Shams, not only did the Prophet (pbuh) reach the extreme level of self-righteousness; but also, dealing with the Shari'ah through commanding and prohibiting people was considered an additional virtue over seeking the truth for him, not a defect in it.

The unity of existence is the most central topic in the mystical thought of the great Islamic mystics and one of the most controversial issues in the history of Islamic philosophy and mysticism even among Western researchers. Almost all other issues of mysticism are related to this issue in some way. The unity of existence is a thought, but the unity of intuition is a personal experience that can pave the way to understanding the unity of existence. The issue of monotheism as addressed by mystic thinkers is so complex and hard to cope with that scientists from philosophy and Kalam have failed to grasp it. Therefore, they have denied and even excommunicated its followers. In this article, after dealing with the concepts of the unity of existence and intuition and presenting a brief outline of the unity of personality, three wrong conceptions of this theory have been presented. In the following, an attempt has been made to present a correct and understandable view of this theory by presenting the correct mystical interpretation of it with reference Sadra's philosophy and the three virtues, and by clarifying the reasons why jurists and theologians oppose it.