مجله ادبیات عرفانی
پیاپی 38 (پاییز 1403)

Death is a mystery that mankind has confronted since the dawn of life, and the exploration of this phenomenon has yet to yield definitive answers. Different groups within society hold varying attitudes towards death shaped by their beliefs, thoughts, environments, and lifestyles. Consequently, their approaches to facing death differ significantly. In this article, we aim to analyze the collection of sayings and experiences of Sufis during the final moments of their lives, as presented in the books of Tazkīrat al-Awlīyā by Attar and Nafaḥāt ul-Uns by Jami. In this research, we focus solely on natural death, because mystics believe in voluntary death in addition to natural death, and they believe that such death is possible only by overcoming carnal emotions. Based on this belief, they claim to experience voluntary death prior to physical death, reaching a state of voluntary departure before the natural death that occurs to all human beings. In this study, conducted using a descriptive and analytical method, we collected the last sayings of mystics, which include prayers, expressions of forgiveness, bequests to those around them, and reflections on their feelings and states. Our findings indicate that, in many cases, Sufis, while facing death and experiencing the process of natural dying, expressed similar sentiments and encountered comparable situations. Despite these similarities, noticeable differences can also be observed in their words and experiences during these critical moments. These variations primarily stem from the distinct Sufi philosophies, practices, and psychological factors that influence their perspectives on death.

Dignity is a significant theme in Sufi texts. One of the types of dignity based on the possession of souls is the transmission of evil, which is the exact opposite of healing. This article aims to investigate the issue of the transmission of evil, including its motivations and types as depicted in mystical stories derived from the most important mystical texts. The investigation employs library studies and descriptive-analytical methods, and of course, matching with myths. Based on the findings of the research, in such anecdotes, the owner of dignity causes evil (death or illness) to a healthy person with different purposes and intentions through spiritual power. The motivations and purposes of the transmission of evil are to heal the sheikh's heart, to prove the sheikh's spiritual power, to make the disciples obedient, to ward off evil and oppression from the people, to punish and guide the unbelievers, to defend oneself (in a situation of guilt or an unfavorable situation) and to destroy. In addition to motives, the transmission of evil can be classified from two perspectives: first, from the point of view of being permanent (death) or temporary (disease), and second, from the direct (conscious) and indirect (unconscious) direction of the transfer of evil.

One of Mowlavi's essential concerns in Mathnawi is the conditions of obtaining knowledge, along with the limitations and obstacles that hinder its realization. His attention to the problem of cognition and its multiple dimensions brings his opinions close to the border of modern thinking about metacognitive knowledge. The problem of cognition is such a severe issue for Rumi that every narrative and story is involved in one of the problems of cognition and its complexities. This article employs a descriptive-analytical method that metacognitive knowledge, defined as cognitive supervision, is one of the essential principles of Mowlavi's Mathnawi. Numerous metacognitive foundations and functions can be traced in Mathnawi. In this article, two metacognitive foundations, "schema" and "personal motivation system," and two functions, "supervision of the cognitive process" and "awareness of the cognitive situation," are examined. It is taken and shown that Mowlavi's Mathnawi is a work with metacognitive and cognitive value due to its inclusion of monitoring, evaluation, and mental pathology. This awareness of the conditions of obtaining knowledge leads Mowlavi to criticize reductionist and mono-structural knowledge.

The book of Pand-e Pirān was edited based from a manuscript preserved in the British Museum by Jalāl Matini and published in 1979. Notably, the title of the book, the author’s name, and the date of its composition are not mentioned in the text of the book. In this article, we will first introduce other manuscripts of Pand-e Pirān which are known under the titles of "Mavā`ez al-Ferdows" and "Manāqeb al-Awliyā ". Then, for the first time, we will introduce its rewritten text called "Jame` al-Hekāyāt" which Nasrollāh ibn Shahrollāh Termezi wrote in the 10th or 11th century AH. Of course, because he did not mention anything about the original of the book, but claimed that he collected the anecdotes himself, his work is considered to be plagiarism. In the following, for the first time, we will introduce the Arabic translation of Pand-e Pirān under the name of "Hekāyāt al-Sālehin" and then we will present new information and findings about the original name of Pand-e Pirān and the name of the author and the date of its composition. Finally, by citing examples, we show that using newly known manuscripts, new critical editing of Pand-e Pirān is necessary.

Ansari is a prominent Sufi of the Sahv (school of soberness) and one of the famous Hanbali scholars. His life was dedicated to writing hadith, guidance and anti-innovation. Like Hojviri and Qosheiri, he expounded some topics of Sufism in his works, and in line with this aim, the views of Hallaj were also reflected in these works as one of the crucial elements of Sufism. The aim of the present article is to introduce these views.This research tries to study Hallaj's representation by combining the three-level discourse analysis methods of Fairclough, Laclou, and Mouffe.  In the description part, Halliday's systematized order was used, which is suitable for the study of verbs and processes. From the perspective of a Hanbali Shaykh-al-Islam, the survey results show that everything related to observing the limits of the Sharia Law in the words of Hallaj is acceptable to Ansari, and not adhering to the appearances of the Sharia Law is not acceptable to him. However, he did not believe that Hallaj deserved an unfortunate end. From the perspective of Sufi discourse, he shares a similar viewpoint with other Sufis from the Sahv School of Thought towards Hallaj. sincere in his relationship with God (Sir-El-Allah) and disapproves of revealing the secrets of Sufism to the general public, considering it a form of ingratitude toward the master. He believes that Hallaj’s tragic fate resulted from this ingratitude.

In some Sufi stories, we encounter the transformation of one of the characters; however, we typically expect to see static characters in these narratives. In such cases, when a character undergoes transformation, they become the focal point of the story. Some of these transformations occur suddenly, as a result of dignity or miracles, while others unfold logically and causally. There are 37 stories in total, spanning the first to tenth volumes of Kashf-ol-Asrar va Odat ol-Abrar Meibodi. The main focus of this research, in addition to identifying the reasons and origin of the transformation; is to examine how revelation and inner transformation are reflected in the structure of the narrative. This analysis is conducted in a descriptive and analytical manner, supported by tables. The results of the research are examples of relative verisimilitude, the empathy of the audience with the story, the weak presence of women in the story of transformation, the necessity of background and inner talent, transformation in a positive direction, the permanence of experience, returning to God as the general meaning of stories. It shows techniques such as the use of more complex plots, first-person or combined perspective, and dealing with the details of characters' situations. It can be said that "the story of transformation" or "growth and perfection" not only provides a suitable platform for innovation in narrative elements but also clarifies the author’s intellectual framework. By elucidating the concept of transformation, along with literary and artistic influences and dominant discourses, it allows for a more comprehensive understanding of the interpretation.