مجله پژوهش های ادب عرفانی (گوهر گویا)
سال هفتم شماره 1 (پیاپی 24، بهار و تابستان 1392)

Among religions، there are many similarities in the beliefs with regard to the origin of soul، the fate of soul after death، resurrection، judgment، heaven and hell which indicate the relationship between religions. Despite the fact that such relationship is particularly seen in Abrahamic religions such as Judaism and Islam، it is of great significance to study the similarities between Zoroastrianism and Judaism due to cultural and political links between Zoroastrians and Jews after the fall of Jerusalem، the captivity of the Jews by Nebuchadnezzar، and then the capture of Babel by the Cyrus and the releasing of the Jews which paved the way for the influence of Iranian culture and Zoroastrian beliefs on Jewish beliefs. Studying the beliefs in different religions، in general، and issues related to Eschatology and life of soul after death، in details (as it is the topic of this research)، it will be found out that the God’s inspiration is the source of all of them. Although some of the beliefs of Jews such as transmigration in Cabala do not exist in Islam، there are similarities which cannot be denied.

Tarqimeh is one of the most important elements of manuscripts and it is indeed their ID card. Thus، its different parts should be studied exactly. One of the works copied many times in different periods and various manuscripts of it are available now is Shams’ sonnets by Molana Jalal al-Din Muhammad. The most comprehensive correction of this work dates back to almost half a century ago done by Badi’ al-Zaman Forouzanfar. Among various manuscripts of this work –the manuscripts used and introduced by Forouzanfar as well as those he did not access to- until the late ninth century، twelve manuscripts have Tarqimeh. In this research، different parts of these Tarqimehs including their language، date of writing، name of scribe etc، are explored. One of the valuable tasks in the field of manuscripts is to give readers the pictures of Tarqimehs; however، this matter has not been done in the cataloguing of manuscripts yet. After exact investigation of various parts of Tarqimehs some points were found which had been unnoticed before like: the Tarqimeh of Qareh Hisar manuscript in which there were some disputes over reading the date of this Tarqimeh and the correct date of this Tarqimeh was discovered by using textual as well as non-textual evidence and consequently the oldest manuscript with Tarqimeh was recognized and introduced.

Faith is one of the stages of man’s knowledge whose perfection requires strengthening of some factors as well as knowing and preventing some obstacles. In the light of Islamic ideology and depth of their internal contemplation، mystics pay special attention to this issue. In their view، faith is a verification manifested in epistemological، emotional and experiential planes of man and، due to this، they consider a high position for emotions and experience in religions and faith. Molavi is one of the most prominent mystics in the field of Islamic and mystical thought who has discussed the nature of faith and its relation to religious experience in his works like Mathanvi which is a pedagogical work full of Islamic knowledge، verses، hadiths، mystical thoughts and humane emotions. Based on the context of discourse، he has considered the concept of faith and proposed his especial inferences. For instance، he considers faith as a dubious issue which has different stages، and faith is not literal and exoteric but it is the researchable and esoteric faith which is of value. By discussing the concept of faith in epistemological، emotional and practical domains، this article aims to investigate the relation of faith to religious experience in Molavi’s view.

Sharh-e Shatahiat has been written by Shiekh Ruzbahan Baqli Shirazi، one of the great mystics of sixth century (A. H). The title of this book implies that it is about Shatahiat، that is، the strange and exotic sayings of mystics. Henri Corbin، the famous French orientalist، corrected this work for the first time in 1344. The manuscripts he used for such correction are: 1) manuscripts of Shahid Ali library (Istanbul)، 2) manuscripts of Mulla Murad library (Istanbul)، 3) manuscripts of Manteq al-Asrar Bebayan al-Anwar (Astan-e Quds library) and 4) Hallaj Divan published by Massignon. The valuable attempt of Corbin to introduce this literary-mystical text to researchers is praiseworthy but، unfortunately، due to various reasons such as many mistakes of scribes in the first two copies، and also the difficult and complicated language of Ruzbahan، some mistakes are seen in this correction which make the reading of the text difficult. Moreover، the book has been published without annotations and table of content. Although another authentic manuscript of this book was not found during extensive searches and after passing half a century of the text’s correction، the more precise reading of available manuscripts، use of books which have mentioned some parts of Sharh-e Shatahiat text and also adding proper annotations and indices can all contribute to a good and trimmed correction of the book.

Archetypal criticism which is based on psychological criticism investigates the archetypes of a work and shows how the mind of writer or poet embodies them symbolically. Pir-e Farzane (the Sage) is one of the most important archetypes whose function is to lead spiritually the archetype of “hero”. In Sufism، Pir-e Tariqat represents such archetype that، by guiding the Wayfarer (the hero of Tariqat) in all difficult stages of Progression، leads him stage-by-stage in this path and brings him to the final destination by spiritual education and correcting carnal disfunctions. The mystical works of Sheikh Shahab al-Din Suhrewardi are not an exception in this regard and presence of the Sage in the symbolic form of a theologian in some allegorical tales like Aql-e Surkh، Avaz-e Par-e Jebreil and Risaleh al-Teyr is the main element of his teachings. In his works، the character of Sage is introduced with expressions such as First Son of Creation، the Lighted White and Red-Faced Old Man، and symbolic worlds like Plain of Knowledge، Qaf Mountain and World of Ideas are considered as the geography of his presence. He is the master of Wayfarer in spiritual Journey from Earth to Heaven and helps him in the difficulties of such Progression. The most important feature of Sage archetype in the works of Suhrewardi is his charismatic character which attracts the Wayfarer by his spiritual attraction and makes him step in the Valley of Progression and dissolves the darknesses of the path in the light of Knowledge which is a feature of Illumination School.

The deep and all-encompassing influence of Shams Tabrizi on Molavi is so obvious that a number of famous Molavi researchers consider his works as a reflection of Shams ideas and mention Mathnavi as a commentary of Shams’ An’am. Molavi’s spiritual revolution and the impact of Shams’ teachings on his thoughts in mystical، philosophical and theological grounds have been proved. However، in some rare instances، a diversity of opinions is seen between these well-known Sage and Disciple which has not been discussed by researchers yet. One of such instances is their different views about Hallaj character who is one of the most pivotal characters in Islamic mysticism. In this research، first، the views of Shams Tabrizi about Hallaj، which exist here and there in his essays، are gathered and classified. Then، they are compared with Molana’s views in different works and it is shown that there is fundamental diversity of opinions between them about Hallaj، his character and position which deserve reflection in the field of Islamic mysticism. For example، Shams criticizes Hallaj’s saying Ana al-Haq (I am the Truth) and thinks that he did not reach high stages of Progression and connection to God، not understand the World of Spirit completely، was incomplete in Intoxication and his words connote egoism. Meanwhile، Molana، the obvious disciple of Shams، has defended Hallaj’s character and thinks that he has reached the stage of Fana fi Allah and connection to God، and his Ana al-Haq does not connote egoism but is a great humbleness before God. Moreover، in various works، Molana tries to interpret and justify Hallaj’s saying Ana al-Haq and considers it as a symbol of divine symbols، whereas Shams considers it as an explicit saying which has no interpretation. Besides stating and exploring such diversity of opinions، this article tries to find a proper answer for it.

Mystics have always paid attention to the Quran as the original and unique source of Islamic mysticism and founded all the stages and stations of Progression on it. In spite of this obvious issue that life، thinking and Perfection process of mystics are all based on the Quran، for explaining the attitude of mystics to the Quran it is necessary to study and analyze exactly their views and sayings about it. An important point in mystical texts is that mystics often use the Quran as allegory and testimony to increase the efficacy of their discourse. Consequently، a number of verses have been turned into famous sayings of Khaneqah. Moreover، in mystics’ view، reading and listening to the Quran is very important in mystical Journey and Progression. Such reading and listening has a significant role in various stages of Progression and especially in mystical stations and states like repentance، devoutness، nearness، awe، intimacy، contemplation and certainty. Also، they consider reading and contemplating on verses of the Quran as very important. Accordingly، the Wayfarer can pass the obstacles of the Path and reach the goal by using these two. Studying and analyzing the significant mystical texts of Persian language till the end of sixth century (A. H)، this article aims to explain the status of reading and listening to the Quran in the Journey and Progression.