مجله عرفانیات در ادب فارسی (ادب و عرفان)
پیاپی 12 (پاییز 1391)

Political, social subjects and affairs related to people and society are one of the poets and writers' favorites in any period of time. This fact has encouraged them to present, in their poems and writings, models of their contemporary rulers' political and social situations. Writers of this article have studied Mawlana Saifoddin Mohammad’s Farghani's (the mystic of seventh and eighth century) thought and social criticisms in one of the darkest periods of Iran history.Through dealing with devoted behaviors and convent dwelling, Saif Farghani tries to criticize the disturbed conditions of his own age which is the result of the Mangule’s invasion and his agents' bloodshed. Seif dares to criticize, in his poem, various classes of society, from the government rulers and agents to businessmen. He also reproaches the judges, poets, and even businessmen's bold actions. Sometimes, he skillfully combines the sharp edge of the sword of criticism with counsel and advice.

The emergence of relativism and pluralism in the philosophies, different aspects of humanities and the worldviews dominant in the 20th century western societies from one side, and the growth of toleration in human relations from the other, have invariably affected literary theories and studies, and given them an ever greater democratic and receptive nature. This has made them, like many other conditions of human thought, more and more interdisciplinary and prolific.The success of this event has inevitably led to the development and the variety of new and innovative approaches in reading and analyzing different texts, including literature. Among such novel critical stances is poststructuralism which appeared in late 1960s, following the spread of new theories by such great contemporary thinkers as Jacques Derrida, Roland Barthes, Jacques Lacan, and Michel Foucault. This approach has also most tangibly manifested in the mentioned tendencies in different fields of thought. Such tendencies at the same time have made it more difficult, or even sometimes impossible to define and explain. An attempt has been made, in the present paper, to introduce poststructuralism as a recent approach in literary theory and criticism. Besides, attempting some definitions, and accounting the background of its birth, we have also point to the basic theories of men of thought important in its formation. Finally, we would emphasize its significance for reading, analyzing and deconstructing literary texts.

In this article I have compared The Little Prince written by Saint Exupery with Islamic mysticism. At first glance it may be seemed that they are not compatible, but after a deep reflection about both of them and a comparison between their details, the results are wonderful. In the writer's opinion the similarities between the two subjects of discussion are rooted in coincidence of ideas and in Exupery's truth-seeking nature and not necessarily in his acquaintance with the Islamic mysticism. A lot of instances of these mystical concepts such as divinely inspired knowledge, submission to divinely will, satisfaction, contentment, insight, asceticism, spiritual guide, bewilderment etc. can be discerned in an aparently childlike story. That the storyteller chooses children's language is due to their heart purity or the meeting of the pilot with the prince is a reminder of the sufi's unexpected meetings. The pilot's presence in a desert is a symbol of bewilderment and the prince's help to the pilot is like the rescue coming from the spiritual guide (pirs or Khizr). The prince's vague and allegorical speech is like the pirs' ambiguous speeches and their secret keeping. Those who have limited themselves in their little stars are symbols of the worldly-minded people.The little prince's asking snake to sting him is a reminder of volutary death and his return to the star from which he has come is a symbol of man's final return to his origin.

In this article I have compared The Little Prince written by Saint Exupery with Islamic mysticism. At first glance it may be seemed that they are not compatible, but after a deep reflection about both of them and a comparison between their details, the results are wonderful. In the writer's opinion the similarities between the two subjects of discussion are rooted in coincidence of ideas and in Exupery's truth-seeking nature and not necessarily in his acquaintance with the Islamic mysticism. A lot of instances of these mystical concepts such as divinely inspired knowledge, submission to divinely will, satisfaction, contentment, insight, asceticism, spiritual guide, bewilderment etc. can be discerned in an aparently childlike story. That the storyteller chooses children's language is due to their heart purity or the meeting of the pilot with the prince is a reminder of the sufi's unexpected meetings. The pilot's presence in a desert is a symbol of bewilderment and the prince's help to the pilot is like the rescue coming from the spiritual guide (pirs or Khizr). The prince's vague and allegorical speech is like the pirs' ambiguous speeches and their secret keeping. Those who have limited themselves in their little stars are symbols of the worldly-minded people.The little prince's asking snake to sting him is a reminder of volutary death and his return to the star from which he has come is a symbol of man's final return to his origin.

Yaqze, Which has been interpreted as “awakening” from negligence, is consideved as the first quarter and the basis of Gnostic conduct. Hence, thinking about Quranic teachings, Mowlana’s and Hafiz’s narrations and poems, We find That one of the purposes of religious law and religious way which is based on it is awakening human being and releasing him from frail and burning the light of guidance in his heart.

Compared with other lyrical epopee, the “Leili and Majnoon “ story is considered as one of the most essential source scited by Sufi mystics and scientists so that this tragedy and its characters have never been forgotten over time. On the contrary after composing the Leili and Majnoon by Nizami, their presence has left a deep trace in poetry and literature. According to the theory of​​ mystics, virtual lover can be a bridge to reachthe divine love. The present article is an effort to survey the "Leili" status in literature especially the mystical literature and also to review main aspects of her. This study examines the Conformity of this character based on Nizami narrative with emphasis on its important role in the area of mysticism .Finallythis study indicates that Leili is a historical mistress with specific attributes. Sometimes she is manifested as and sometimes as a manifestation of the eternal.

One of the dominant characteristics of mysticism and Islamic sufism is to seek a great enjoyment from Sufi’s ritual ( the behavior of the authorities ) from the juice and the core of the Quranic verses, and to make a comparison between all the common believes going around it with heavenly prophetic traditions. One of the other factors to deal with Islamic mysticism is too much consideration from those who seek the right way toward conscience and essence and try to create special value for interpretation and gloss. Instead , those who are in search of right virtue seemingly surrounded their our attempt to appearance of Quran verses , interpretation and justification of them . Seekers of the right traditions and customs not only have presented some unique interpretations from the Quran Hadiths ( traditions ) and Prophetic traditions and sacred based on their own beliefs and ideas, but documented their own doctrine knowledge in this regard. One of the doctrine knowledge which they delivered and searched for while dealing with discussion and presentation about Supreme Leader , is the hidden appearance of authorities from the strangers. Seekers and followers of traditions and customs have based the origin of such a belief on the heavenly saying “Interpretation of Hadith from Mysticisms points of view. This tradition has become the fundamental origin for various interpretations and commendations for those who are seeking for truth and virtue. Sufis have not only brought heir interpretations about the reasons of hideous appearance and what “hides” are which keep the authorities away from strangers ‘sight but also narrated different sayings about them. There has made an attempt in the following article to go around and uncover the authoritarians’ words and justifications related to the given issue and to point out their interpretations from the mentioned tradition.

«Adolphe», Benjamin Constant's novel, is highly respected in literary history of France. This book that summarizes the features of two great literary schools, namely, Classicism and Romanticism, is a perfect manifestation of Psychological novel. In «Adolphe», Benjamin Constant describes the bitter truths residing in human heart with a unique art and great exactitude and fineness. These truths have existed in all the times and places. With a thoroughgoing analysis of sentiments and psychological aspects of his heros, he reveals to the readers their weakness and strengths, and advises them indirectly. The present article, that is a descriptive- analytic one, deals with psychological analysis in «Adolphe». This is done in three various ways: through indirect speeches, dialogues and monologues. By demonstrating a different conception of love and by psychological analysis of thoughts, sentiments, and affections of his heros, Constant tries to tell that man is egoist, weak, unstable and very tempestuous.