مجله عرفانیات در ادب فارسی (ادب و عرفان)
پیاپی 49 (زمستان 1401)

The importance of light and its place in philosophy started with Khosravani and Fahlavi philosophical schools of ancient Iran and ancient Greek philosophy. As an Iranian Muslim philosopher, Shahabuddin Yahya Sohravardi based his philosophical system on the concepts of light and wisdom of illumination. Light in Suhrvardi's philosophy can be analyzed from ontological and epistemological points of view. From an ontological point of view, Suhrawardi divides existence into light and darkness and has a skeptical relationship with the truth of light, and from an epistemological point of view, Suhrawardi expresses the connection between light and luminous knowledge and believes that the knowledge of beings belong to the higher lights, it is the state of intuition and knowledge of the higher lights to the lower beings in the form of illumination. In this article, we have analyzed the use of the word light in Suhrawardi's works and Rumi's poems through the lens of the dichotomies of light-darkness and illumination-intuition and based on a descriptive and analytical method. Studies show that in his poems, like Suhravardi, Rumi has depicted the stages of light's existence in the path of presence and self-awareness, and has attributed all aspects of existence to light, whether in the being or in the material phenomenon.

In the last two centuries, especially after the connection with the Western world, the Islamic world faced challenges that it has not yet been able to overcome. Although, since then, efforts have been made by religious reformers in Islamic countries to find the root of these problems and backwardness. In the meantime, one of the common topics among Islamic thinkers and political and social reformers has been the type of religiosity and the place of religion in the current world, and they have tried to present a suitable position for religion as one of the manifestations of tradition. In this research, with analytical and descriptive methods, an attempt has been made to present aspects of Islamic Sufism, especially Khorasani Sufism that may be helpful in solving the current problems of the Islamic world. The result of this research confirms that the main challenge of religion in today's world is not the religion itself and its teachings, but the type of religiosity of the inhabitants of this geography. Therefore, it has been tried by introducing some aspects of Khorasani mysticism and Sufism such as; The artistic life of religious people, tolerance and peaceful patience, the connection between the two scientific and social dimensions of great mystics' lives, coping with people and emphasis on altruism,. These might be applied as an important step for overcoming the current problems of the Islamic world.

The perfect human being is one of the terms that has always attracted the attention of mystics throughout the history of the development of Islamic mysticism. Therefore, many of these mystics have addressed the characteristics of perfection in human beings. Maulana Jalaluddin Balkhi (Rumi), a mystic of the 7th century of Hijra, has discussed the signs of completeness and perfection of man and his state in his Masnavi. Likewise, Ezzeddin Kashani, a mystic of the 8th century of Hijri, has also made many references to perfectionism attributes in Misbah al-Hadaye and Miftah al-Kafaya, while dealing with mystical teachings. The purpose of this research is to compare the main features of the images of the perfect human being in the Masnavi and Misbah al-Hdayeh, based on a descriptive-comparative manner with three approaches: the relationship of the perfect human being with God, the place of the human being in the universe, and the issue of mission and guardianship. Based on results from the present research, both mentioned mystic poets consider it impossible to discover the knowledge of the essence of the Almighty, they consider the pure heart of a perfect human being as a barrier to the manifestation of the essence of the Almighty. Kashani, like Maulvi, believes that the Almighty God bestowed secrets and names on human being making them full of the attributes of beauty and glory. The two mystics consider death to be nothingness and transition to the end of life, which is the ultimate journey to God and attaining survival. From the point of view of Maulvi and Kashani, the perfect human being is the ultimate cause of the creation of existence which has been bestowed on human beings through the grace of the Almighty by creating the world of creation for them and making them and the Caliph (representative) of God. Therefore, the completeness of beings is the quality of the Almighty in the world of existence and its characteristics of divinity are also manifested in human beings as the Caliph of God on the earth.

Sheikh Ahmad Sirhendi, known as Imam Rabbani or Muajded Alfe-sani, is considered one of the greatest mystics and Sufist in the history of Sufism. In addition to presenting valuable and profound works in the field of mysticism and theology and religious knowledge, he has had specific and influential views in the field of politics and society, so far as scholars. Because Iqbal Lahori and Abulkalam Azad are considered free by his religious and political ideas. He became the founder and leader of a new school and profession called "Naqshbandieh Mujadedieh". Sheikh Ahmad's theory of "unity of intuition" is also very important in the eyes of thinkers in the field of Sufism. In spite of these widespread influences and enduring spiritual influence, sheikh Sirhendi remains ignorant of scholars and scholars in Iran. The present article, by obtaining new sources and original references, aims to introduce this with a fresh and brief look and with a descriptive and analytical approach and by using library sources, including manuscripts and lithographs and new researches. An important and influential personality but also to open the way for a better understanding of his ideas and beliefs.

Hakim Nazari Qohestani is one of the famous poets in Qohestan, who enjoyed great distinction in the 7th and 8th centuries. According to the context of his personal life and the chaotic situation of his society, Nazari had thoughts and ideas that he made available to the audience and brought mysticism in his sonnets. This article examines the teachings and mystical themes of Nazari and issues such as knowledge, worship, satisfaction, etc. have been analyzed and investigated. The present research method is descriptive-analytical and documentary-library. In this way, first of all, the books, theses, and articles that are about the life and description of Hakim Nazari, including his family, birth, social situation, education, travel, work, etc. Based on the results and findings of the research, it can be concluded that according to the works and themes used in Divan Nazari, he is considered among the great poets of the 7th century. He has depicted the events of his time well in his works. He also made good use of divine verses in mystical matters and by referring to verses and hadiths, he had a strong document on his words, and this shows his intelligence, elegance, and complete and thoughtful consideration of these topics.

The purpose of the present research is to investigate the course and mystical behavior in the thought of Shams Tabrizi. Shams Tabrizi is one of the great thinkers of the history and culture of this region, whose thoughts contained an approach for reach the sublime essence. Therefore, introducing his works and having a new look at Shams's intellectual behavior is a necessity due to its deep entanglement with the people's society, so as to provide rich cultural texts to everyone in neat and refined forms.The present research method is descriptive-analytical. In sum, it can be said that Shams's main teaching is based on the fact that a mystic, in the last stage of his journey (goal) towards the truth, would reach in a state of oneness with God and becomes mortal in Him. At this stage, the mystic remains like a reed, although the sound comes out of him, but it is not his voice, but it is the musician's breath that blows in him. Therefore, the words and actions of mystics are the words and actions of God; because he has been freed from his attributes and has been described as the attributes of truth.

Poets use Qur'anic verses, hadiths, historical stories, historical figures, famous stories such as the stories of the prophets to evoke immediate meanings, to create pristine and enigmatic, soulful and soothing themes for the hearts of knowledge-loving and truth-seekers. The audience and visualization of the events in the texts and poems is known as hint. Exalting the content of the mystical conduct and replacing the soles of Sana'i soles in the field of knowledge and mysticism of alchemy was completely unique. He learned alchemy from him and fulfilled the right of a teacher. This old alchemist did not benefit from the mentioned themes in writing his poems and works. In this article, we aim to show the face of Jesus (pbuh) and the Christian culture in Attar's works to the Taliban, and the aim is to explain the hint. It is not necessary to show the basis of Attar's work, which shows the figure of Christian mysticism of Jesus (PBUH) in his poetry.

Seeking truth is a trait that has always been in humans and has manifested itself in various ways. including in Shahnameh and Attar's logic, which are two different literary genres. In this research, we have discussed the common concepts and truth between two types of mystical and epic literature, in order to achieve this result, Haft Khwan Rostam has been compared with the Haft Wadi mystics of al-Tar Attar.  With the symbolic interpretation of the common concepts of the two works with the help of mythological texts and the codes of numbers, we will reach that lofty concept, which great superhumans like Attar and Ferdowsi have always been looking for.In this work, we reveal man's long-standing friendship with truth-seeking and show that great topics such as mysticism and epic are two sides of the same coin, and that coin is nothing but man's reaching the ultimate humanity and self-knowledge.In Haft Khuan Rostam and Haft Wadi Seluk, there are common concepts such as: mountain, king, country, number seven and difficulties of the road, and the existence of all these similarities cannot be without meaning.