مجله پژوهش های ادب عرفانی (گوهر گویا)
سال هجدهم شماره 2 (پیاپی 53، پاییز و زمستان 1403)

Examining and assessing the presence and manifestation of various religious and intellectual schools is essential for historical research in any era. The influential religion of Shiism is no exception to this rule. Moreover, Shiraz and Fars were major centers of Iranian and Islamic culture from the 7th to the 9th centuries. Therefore, the necessity of exploring Shiism and its tendencies, particularly its esoteric aspects, in this region is evident; however, there has yet to be a comprehensive work addressing this topic. In this study, the authors aim to investigate some facets of this subject through library research and categorical analysis. In this context, we introduce the Shiite aspects of the thoughts of 33 prominent figures. It can be said that Shiism in this region had "presence" in the 7th century, "relative power" in the 8th century, and "dominant power" in the 9th century. The main current of Shiism during these periods was "esoteric Shiism", with its most important supporters being Sufis and mystics. The so-called "extreme Shiism" was also present during this period. Attention to Shiite rituals such as the mourning for Imam Hussein (PBUH) from the 7th century until the formal recognition of Shiite jurisprudence alongside the four Sunni schools in the 9th century is also a notable aspect of the growth of Shiism during this period.

This research aims to explain that the artistic capacity in literature and some ritual manifestations formed around Ashura is a reflection of the nature of this great uprising. In terms of literary genre, recounting this amazing movement has turned it into an "epic". The reason for this is primarily the greatness of the event in terms of the emergence of an unbreakable and holy will in a very unequal war. It can also be attributed to the spiritual depth of this movement, from beginning to end, from its backgrounds to its social and cultural impacts, turning into cultural representation and manifestations in everyday life and folk literature. Therefore, practically from the perspective of literary genres, an epic capacity has been given to this great movement. Therefore, in the process of entering the artistic field of the epic, special literary elements have found their way into it. This study seeks to introduce a middle ground between the "mere report" of Ashura and the exaggerated distortions that have been added to it. This intermediate boundary can only be literary and, from a literary, philosophical, and artistic perspective, is suitable for this extraordinary event. The research method is descriptive-analytical and is based on the theoretical framework of Aristotle’s poetics. This research, while confirming the artistic and literary approaches to Ashura, scrutinizes extreme exaggerations and distortions as well as non-aesthetic reports of Ashura. Furthermore, this research reconceptualizes these distinctions by analyzing the literary elements of the most famous Ashura Persian writings, Mohtasham Kashani's poem.

Amin al-Din Muhammad Ibn Zain al-Din Ali Balyani Kazerooni, known as Amin Balyani, one of the mystics of the 8th century and the founder of one of the most reliable mystical methods in Fars, attracted great personalities such as Hafez and Khajoo Kermani. Despite the special position and importance of Amin al-Din in the history of Sufism, no systematic research has been done on his mystical path. In this descriptive-analytical research, an attempt was made to answer questions about the origin of the behavior, the name, number, and order of stations (maqamat) between the origin and destination, the importance of the stations, the ability to acquire gifts from each station, and the manners of acquiring them. Some of the mystical indicators of this mystic should be explained in the form of a methodical model. After referring to the reliable sources, some of the findings of this research are as follows: Amin al-Din was one of the followers of the first mystical tradition, and his disciples' conduct started from the level of attraction or awakening and the conditions related to it, then understanding other paths to perfection, which is the highest level of knowledge. Amin al-Din's method categorized mystical states into positions, each requiring understanding. His connections with Malamatiyah and Christians helped establish the pillars of his mystical path. The moral decline of Sufis and hypocrisy led to a focus on sincerity among Sufis.

The issue of understanding and the nature of poetry is an ancient issue that has occupied the minds of researchers. In the philosophical tradition of the West, from Plato and Aristotle on the one hand, and in the tradition of the East, from Al-Farabi and Ibn Sina to the present day, many negative and positive views have been raised about the nature and understanding of poetry. Among the Iranian philosophers who have had a philosophical view of poetry and poets in the contemporary period is Ahmad Fardid. Fardid is influenced by three sources in his attitude toward poetry: the wisdom of Anas, the mysticism of Ibn Arabi, and the thoughts of Heidegger. On this basis, he divides history into five periods: the day before yesterday, yesterday, today, tomorrow, and the day after tomorrow. The days before yesterday and the day after tomorrow are considered ideal periods for Fardid due to their divine origin and purpose but the other periods do not receive much credibility and importance in his view. In his opinion, with the passage of time and distance from the history of the past, language has departed from its divine origin and has been degraded into a tool and means. Therefore, because classical poets, such as Hafez, Rumi, Jami, and Shabestari, provide humans with the opportunity to return to the history of the past and revive the history of the future through the use of allusive language, poetry, and poets are considered his ideals. In addition, the poetry of these poets, in order to extract wisdom, plays a role as a liberating force for humans from the era of hardship, and even in the era of modernity. They give a message of hope toward the future against nihilism, but in the new era, with the emergence of metaphysics and the field of the ego, poetry and poets have lost their ancient role and mission. Accordingly, poets such as Nimayoshij, Sohrab Sepehri, Forough Farrokhzad, Shamloo, etc., because their poetry is based on the soul of the poet and the language of the phrase, do not find respect and credibility in Fardid's eyes and heart; hence, Fardid expels modern poets from his virtuous city.

Jalaluddin Rumi expresses some of the deepest Sufi teachings of Mathnavi in ​​the words “Ear and Intelligence”. The research questions of this study focus on explaining the Sufi knowledge of Mathnavi through “ear and intelligence” and the quality of their interaction in creating concepts. The aim is to investigate the spiritual relationship between “Ear and Intelligence” in conveying some of Rumi’s mystical intentions in a poetic verse and the use of its prominent words. All the Mathnavi books, in which “Ear and Intelligence” contributed to conveying the meaning of a verse, were studied using a descriptive-analytical method. The results show that in some parts of Mathnavi, Rumi presents special themes in the form of “ear and intelligence” and expands the scope of their concepts by using the prominent words of that verse. Through their semantic aspects, he provides the possibility of precise recognition in understanding the mystical word and demonstrates the importance of the accompaniment of form and content in understanding the teachings of Mathnavi and makes it appear in the form of a poetic system emerging from the unseen world.