نشریه متن شناسی حکمی و عرفانی
پیاپی 1 (بهار 1401)

The article studies some of the most fundamental concepts of Islamic mysticism in Moshfeq Kashani’s poetry. Here, based on the relevance theory, the totality of the poet's mental space is the subject of a thematic analysis. Trust, Certainty, Satisfaction, Recitation (Zikr), Ardour, Supervision, Sufism, Knowledge, Love, Enthusiasm and sufist music and dance (Sama) are the studied concepts. He sometimes verbalizes the mystic term and sometimes crosses the word to deal with the meaning of it, directly. Qushayriyah treatise is used as a criterion for evaluating the totality of intentional and unintentional meanings of the terms in Moshfeq’s poetry. The similarity of the meanings of the above terms in the mentioned texts is understood from the comparative reading of them, and indicates Moshfeq's correct approach to these mystical terms and the adaptation of his mental space to the original mystical teachings. Moreover, the pattern obtained from the thematic classification of these poems shows that Moshfeq's mystical attitude, contrary to what has been deduced from some previous studies, is not one-dimensional, but has at least four axes: "Islamic-Shiite ideology", "Islamic Revolution", "Tavern Terms", And "Eastern mysticism".

The creation of man and what happened at the time of creation are subjects that have been the subject of many intellectuals and religious schools. In the meantime, the mystical look at the subject of human creation and the prostration of angels against this new creature with a particular angle of view can have its own special effects. Among these mystics Attar and Rumi have a prominent place in both mysticism and Persian literature. The reflection of human creation and its existence on it is not hidden from the eyes of these poets. In this essay, the author intends to examine the works of these two poets from the perspective of praying against the new creature of God and arrange their reasons. Looking at all the works of these two poets, there are reasons for the deception: the virtue of the heart in human existence as the airport and the footsteps of God, the spiritual dimension of human dignity, soul and soul, and the creature that can evolve even to the realm of al-Quds and the right to exist. It is, ... part of the context that two poets have put forth on other kinds of creations for the sake of human virtue.

Hafez is the able poet of familiarity who has psychoanalytically dived into the depths of the souls of complex human beings in the Mongol tornado and has healed them with her fingers so much that over the centuries, her arms have been warmly extended to the afflicted of every age.On the other hand, this success is evidenced by Hafez's benefit from various teachings and schools, of which the moral teachings of the Stoic school are among these schools, although Hafez did not mention it directly,However, by examining the teachings of the Stoics and comparing it with the moral teachings of Hafiz, this claim is proved.Reflecting on the teachings of Hafez, especially with implicit expression, will illuminate our path in identifying the sources that are the source of her thought and narrates the poet's efforts to establish inner peace.The purpose of this article is to express some of the views of the Stoics with the aim of providing inner peace for human societies and comparing it with the teachings of Hafez, which is included in his unique lyric poems with the delicacy of imagination and delicacy of thought.

Ten letters is a literary genre in which the beloved and the beloved discuss their favorite topics in ten letters. The format of this type of literature is Masnavi. It begins in the fifth century with lyrical literature and the subject of love and culminates in the eighth century in mystical literature. The Ten Letters of Emad Faqih Kermani, the mystic poet of the eighth century, is a collection of poetic letters, written in different forms. Letters that he wrote on different days for the people or sultans of the time and the lovers of time and at the end of his life he provided them in a collection and chose the title "Ten Letters" for it.This research aims to provide a descriptive-analytical method first about Emad Faqih Kermani and the ten letters and then to answer the question that the structure of "Ra" in the ten letters of Emad Faqih Kermani with what meanings and how many to Has it been employed? And considering this frequency, what is the structural style of Emad's ten letters? In the end, it is concluded that: out of 657 bits in ten letters, 45 bits have a "ra" structure. 12 cases are used as "objective signs", 23 cases mean "for", 9 cases mean "extra fraction" and 1 case means "to".6.85%, a very small amount, the structure "ra" in ten letters, shows that in the eighth century the use of this structure was low. this is one of the stylistic features of Emad Faqih Kermani's ten letters.

In Avini's Heavenly Treasure book, the mystical discourse of classical literature and sustainability literature are seen together. Therefore, in order to better understand this work, which is an example of contemporary literature, the intertextual relationship between mysticism and classical literature must be considered. In the present article, using the descriptive-analytical method and a comparative approach we try to answer whether the Book of the Heavenly Treasure can be considered a mystical text? Regarding this question, the influence of Avini's texts from ancient texts of Persian literature, especially mysticism has been investigated and also the mystical themes such as; province, confidentiality, remembrance, and consent which are the most important common mystical features of Avini and mysticism's texts are considered in order to show that his book can be a mystical text by examining them in classical mystical texts of Persian literature. For this purpose, the extent and manner of influence of Avini from these principles in texts such as Masnavi, Koliat Shams, Divan Hafez, etc have been investigated. According to the high frequency of these terms, the results of this study confirm that Avini, in order to describe his observations of war, was influenced by classical mystical themes, especially the poems of Molavi and Hafez, and gave these concepts dynamic and vivid aspects. Finally, it can be said the heavenly treasure book is based on the rich and mystical literature of Islamic Iran in the contemporary world and is considered a mystical text in contemporary literature.

One of the issues of the divine and human schools has been self-knowledge; Because by recognizing human characteristics, a program tailored to his needs can be prepared for him. One of the dimensions of self-knowledge is awareness of its negative aspects. Recognizing weaknesses and shortcomings is a way to fight and eliminate these shortcomings. Muslim mystics have made great efforts to know and identify the soul, the place of emergence, and to enrich and strengthen their views of the Qur'an. Karim and the statements of the Infallibles (peace be upon them), which were connected to the great source of revelation, have been used. The purpose of this study is to study the word nafs from Attar Neyshabouri's point of view in the Mantiq al-Tair and the extent of his influence on the Holy Quran and the narrations of the Infallibles (peace be upon them) in this regard. According to the results of the research, Attar's perception of the soul in the Mantiq al-Tair is often a negative perception and is consistent with the ego in the Holy Qur'an. He has repeatedly used verses and hadiths to express the characteristics of the soul. Sometimes he has used a part of a verse or hadith and sometimes he has used its meaning