نشریه عرفان پژوهی در ادبیات
سال دوم شماره 2 (پیاپی 4، پاییز و زمستان 1402)

Abu Saeed Abul Khair (died 440 AH) is a prominent mystic of the Saqr school of Khorasan who innovatively formulates a new basis in his mystical conduct, and that is giving authenticity to joy and happiness, that is, in designing his theoretical and practical mysticism, he starts from ontology, that the presence of truth is a place for He did not leave any exception and in such a presence, he will not deserve anything other than joy and happiness, and man will not hide in his skin under the shelter of the truth of happiness, and from this ecstasy and enthusiasm, a spiritual force should be created to get closer to God, and in this article, with the method of logical analysis and with references The primary sources of proof of Abu Saeed's innovative point of view have been analyzed and documented again and it is concluded that happiness can also be used as a suitable means for mysticism, and the mission of mysticism, which is to provide peace, optimism and hope, can be achieved in such mysticism. Poetic hymns, hearing and dance become necessary in such a view.

The correct analysis of mystical experiences is not possible except through the knowledge of the language of mysticism and familiarity with the ways of expressing the mystical experiences. The mystical experience is a kind of spiritual experience that it is considered as unaided consciousness through Understanding Intuition, and this awareness is not achieved with the wisdom or will of the individual and society, but directly and without mediation of these matters. The mystics used two types of expressions and expressions to express their experiences (Revelation, Intuition, Manifestation, Event, Dream, etc.), which is the same as the Prophet's language, which is the language of the Sokir, and is said to be the code and the references Gets used. In this article, we have tried to study the characteristics of the mystical experiences. Aynol- Qozat, including, and ... by mentioning the evidence and the example. We also showed how . Aynol- Qozat had been able to explain the different levels of the language of his mysticism with the help of methods and techniques to explain his works to his suggestions. Different levels for explaining the language of the mysticism . Aynol- Qozat include: Rational or rational level, citation or transactional level, level of paradox and level of trivialities and coded. Aynol- Qozat has used more than the level of contradictions and trivialities. Because the language of mysticism is more of a ciphered language, it is a contradiction that must be expressed by the cipher and the allegory, in order to be effective.

Abdurrahman Chishti bin Abdur Rasool bin Qasim bin Shah Chishti is one of the mystics of the Chishti dynasty whose name is not found in tazkira and mystical texts. For the first time, professor Dr. Tawfiq Sobhani mentioned his works such as Merat al-Asrar, Merat Madari, Merat al-Haqayq, Merat Masoudi, Orad Chishtiyeh and Nafs Rahmani in his book A Look at the History of Persian Literature in India. His most famous book is Merat al-Asr, which has not been corrected so far. This work provides valuable information about the Chishtiyyah dynasty and the Persian mystics of the Indian subcontinent, which are not widely known in Iran. Despite the importance of this edition, previous researches have been silent about the sameness of Marat al-Asrar and Marat Masoudi, the year of writing and its prose style. This research examines the text with a library approach and proves that the prose of the text belongs to the Safavieh, Intermediate period and the time of its writing, 1045 to 1065 A.H. Is.

The category of "interpretation" or "hermeneutics" has been one of the old common ways of reading texts, especially holy texts. Mystics and Sufis have gradually expanded their interpretation beyond the scope of the Qur'anic verses and hadiths and have also interpreted other natural phenomena and everyday events. In this article, we have tried to examine the part of the interpretations of mystics about non-holy matters by exploring the three important mystical works of Qoshairiyyah's treatise, Asrar al-Tawheed and Tazkera al-Awliya, where mystics interpret all kinds of natural occurrences and everyday events from their state. He takes out his natural and conventional contractual systems and deals with a new meaning in accordance with his mystical worldview. In order to explain the interpretations of the mystics as best as possible, we have also used modern western hermeneutic opinions that give an important role to the understand. The results of this research show that the mystic is trying to adapt all natural affairs and events to his mystical thoughts and intellectual world and is constantly looking for an excuse to go from the world of intuition to the unseen world. These associations Interpretation occurs in various rhetorical forms such as Iham, al-Hakim style, double-reading Iham, Tabadur Iham, simile and majaz, and the Sufi develops his spiritual and mystical experiences with these methods.

Nematullahiyyah is one of the mystical tariqats that was formed with Shah Nematullah Vali and attracted many poets and writers; So that its effects are evident in their thoughts and writings. One of the poets who was attracted to this way is Nosrat Ardabili. Taking advantage of the above-mentioned tariqat, he shows all kinds of manifestations in his poems, in this direction, he searches for the glorious and beautiful manifestation of God in the works of earthly beauties, which is also evident in the Nimatullahiyyah tariqat. Referring to the above-mentioned method, he examines the types of closeness in his poems. Nusrat Ardabili also places a special value on saints, because he has well understood their importance and position in the discussed tariqa, and he often mentions them as people of remembrance and praised their characteristics well. . In another topic, he extracted monotheism, unity and objectivity from the grace of Allah and used it in his poems, which in this regard, the unity of the remembered and the mentioned and love and the beloved is much more obvious. This research was done with the descriptive-analytical method and the analysis of Nosrat Ardabili's poems to prove the effectiveness of his attitude in Nematullahiyya Tariqat for the audience.

The approaches of Sukri and Sahwi have had a profound effect on the formation of some concepts and terms and their semantic expansion in Sufism. Each of these groups have included components in the definitions according to their intellectual atmosphere. In this article, which is written in a descriptive-analytical method, after extracting the definitions of love and affection from mystical texts up to the 7th century, the important components mentioned have been identified and then according to the ideas of Sahvi or Sukri extracted from them, typology has been done. Based on this, two general types can be observed in Sofia's definitions of love and affection. First, the definitions expressed in poetic and Sufi language, using rhetoric, have references to romantic situations and the effect of love on the seeker, which often belong to the people of Sukr. The second general type is the phrases that the Sufis express their theoretical point of view in this matter by using mystical components and terms, which are divided into three subtypes. In the first subspecies, which is reserved for people of Saho, the extracted components are related to mujahidat and acquisition. In the second subspecies, which belongs to the people of Sekar, components such as extinction, destruction, and existence are observed. But the third type contains components whose words are common in the definition belonging to the people of Saqr and Sahoo, but their meanings are different in a way that is in harmony with the intellectual atmosphere of the two schools.

One of the concepts that has an important place in mystical texts, especially in the thought and works of Molavi, is pain and suffering. Also, special attention has been paid to these two concepts in the knowledge of psychoanalysis and in Jacques Lacan's thoughts. By rereading Freud's opinions, Lacan was able to have a new interpretation of the concept beyond the principle of pleasure, which is known as jouissance. In this research, we have tried to reread the concept of suffering and pain in Molavi's thought by considering the concept of jouissance in the Lacanian way, and the relationship between jouissance and phallus by relying on the holy traveller as a psychotic subject and Molavi in the position of an elder or mentor as a pervert subject and the God as a Let's represent another. This research has been conducted in the qualitative analysis method and according to the evidence obtained, we have shown that, first, the holy traveller must identify his ego as an alienating ego. Second, jouissance is pain combined with pleasure that appears as a symptom. The source of such an experience is the holy traveller's ecstatic and astonishment along with his silence. The third is that the mystical discourse is representative of the master's discourse; Because the holy traveller in this discourse is required to obey the will of another. Fourthly, the holy traveller as a psychotic subject and Molavi in the position of an master as a pervert subject.

According to cognitive linguists, abstract experiences are expressed through bodily experiences interpreted as "image schemas". These basic categories are used differently due to variations in lived experiences. Devout and romantic mysticism represent two distinct types. This study aimed to explore and elucidate the utilization of schemas in these two types. To achieve this, we focused on Sanā'ie and Ayn al-Quzāt Hamadāni as representatives of devout and romantic mysticism, respectively. Our analysis centered on Sanā'ie’s Hadiqah al-Haqiqah (Garden of Truth) and Ayn al-Quzāt Hamadāni’s Tamhidāt (Preparations). The key questions included the identification of containers in these works, their contained ones, and the differences and similarities between them. This article primarily employed qualitative content analysis supplemented by statistical methods. Our findings indicated that Ayn al-Quzāt Hamadāni’s Tamhidāt emphasized the epistemological dimension and exhibited extreme opinions, leading to a greater use of containment schemas. Both works shared commonalities in the application of this schema, reflecting a shared mystical discourse. Differences in worldview and audience influenced their uses of containment schema; for instance, Tamhidāt reflected a more deterministic view, leading Ayn al-Quzāt Hamadāni to employ circular containments.

Ibn Arabi had extraordinary impact on Islamic Sufism. His efforts to formulate the foundations of theoretical mysticism had a lasting effect on Islamic and Iranian mysticism, with many Sufis followed him including Mulla Sadra, Fakhr al-Din Iraqi, Seyyed Haidar Amoli and others. So far, Ibn 'Arabi's thoughts impact on some of the Iranian Sufis have been studied, but no attention has been paid to his influence on the thoughts and works of Shah Nematullah Vali. The current paper is a fundamental study based on library sources aiming at explaining the reflection of his thoughts in Shah Nematullah Vali odes. Having studied all Shah Nematullah Vali odes and adapting their themes to Ibn Arabi's thoughts reflected in his works, his followers and contemporary scholars, the researchers concluded that Ibn 'Arabi thoughts have been reflected on Shah Nematullah Vali odes as the Shiite mysticism leader, which has been transmitted by followers of Shah Nematullah Vali to the India and Turkestan. In addition, the efforts of the likes of Shah Nematullah Vali have provided the basis for the ideas of Ibn Arabi in the world of Shiism and even Sunnis.

The metaphor of humanism from Lakoff and Johnson's point of view means assigning some aspects of human existence(the destination field)to mental concepts and inanimate objects(origin field) orThe significance of this metaphor is that by taking advantage of the knowledge that it has about many aspects of his existence, he can help to better understand and accept abstract concepts by humanizing themThe aim of this study was to compare the humanism of death in Hadigheh and Masnavi based on Lakoff and Johnson's viewpoint and by documentary method.The findings show that death anthropomorphism in these two works is depicted in the form of a generalmetaphor of "death as a human with social relations and interaction", which has two subcategories of "Death as human with relation and confrontational interaction" and "Death as human with relations and amicable interaction".The results of his research show that, in Sanaei's thinking, death is in relation and "confrontational" interaction, as a colonel, warrior and murderer who seeks to exercise power to the lower hand, and in loving relations, in the form of shepherds, old andguests,he"cooperates"with other people.In Rumi's thought, the humanization of death is more than a "confrontational type, in which death as a judge, a martyr, colonel and warrior is at odds with people such as thecriminal,theconvictandthereceiverofawareness.Consequently,in Sanaei's thought, a person is introduced as helper In fact, based on a military and violent atmosphere,Rumi has drawn the relationship between man and death,but Sanaei has also focused on the relationship and interaction of peace, solidarity and tranquility.