نشریه عرفان اسلامی
پیاپی 18 (زمستان 1387)

Sanayi is assumed to be the father of Persian mystical literature, who has blended mystical contents with popular culture and allegories, and created pedantic poems, and has opened a novel path. He was the initiator of calender and lovely and tavern poems, and has explained the most Sufi trainings in a beautiful and pedantic language. In this article, Sanayi’s mystical school of thought and the love and beauty path is introduced and the reasons are also indicated. A study of Sanayi’s religion and creed and his beliefs in social behavior and innovation in asceticism literature and its impact on the following poets and mystics, especially Attar and Mowllavi(Rumi) has been done and Masnavi Manavi (Spiritual Couplets) is shown to be the descendent of Hadighatol Haghighah and an explanation on that.

Abu Mohammad Abdulvahid Mohammad Ibnattavah is one of the famous historians and mystics of Moroccan mystics who has created one of the most significant Moroccan and Spanish biographical-mystical writings. This article deals with the study and analysis of the content, compilation, writing style, and sources used by Ibnattavah in the book, and has concluded that the book includes the biography and mystical experiences of the twenty six Moroccan and Spanish mystics in the seventh and eighth century and since the writer in person has the acquaintance with the translators closely and that in order to reflect a selected of mystical poems or prose, it has a special and unique credit and value.

Province is a flowing spring that is the source of religion and mysticism and an interface in between them. This gets more vivid where we can see in Shariah that province is deemed as the core of religion and secret of praying and it is said that “La Taghabbalal Aemal Ella Bilvelayah.” In mysticism too province is the core and basis of the overall human accomplishments and the origin of achieving the higher levels of them that per se is the end means of religion. Thus for mystics as well province is the core and origin of religion.Just as in Shiite Imam and perfect governor is the mediator in the divine grace, according to the relations and prayings by the chaste and pure the holy family members “Va ashreghatol arz benoorakom va fazol faezoon bevelayatekom.” In mysticism, too, the whole blessings of God are first descended onto the perfect man and then because of him are transferred onto the universe beings. Just as in Shiite Imam himself and the signs of God are the cause of balancing in the existence as well as the cause of its durability and duration, as mentioned in the narration of “Lowlal Hojjat lesakhatel arz beahleha”, in mysticism, too, the existing perfect Mohammadi province is the cause of the universal survival, just as his decease from the world is the cause of its decadence. As mentioned in his treatise, Ibnal Arabi says “Faezan taghal eladdaral akherah marat hazassama’ mooran va saratajjebal seyran va dakatal arz dakka vantasheratal kavakeb va kovverat ashams va zahabatadonya va ghamatalemarah feddaral akherah.The purpose of the article is a general picture of the mystical and Islamic viewpoint (Shiite) about province and their close relation in this regard.

Though most of the time of Turkmen kings was spent in fighting with rivals and war, they often paid their attention to artists, poets, and mystics, and according to social and political reasons they responded positively to the needs of people in this regard. In the above era, even though Sufism had a little development, qualitatively it became degenerated and Sufis joined with kings as their soldiers and instead of invigorating the theoretical rules of Sufism they planned Sufi movements. It appears that in the period of Gharaghoinloo Turkmen (814 to 872 lunar year) Sufis had a various motifs to approach the court more than before. The traditional sufi sheikhs inclined toward the pantheism of Ibnal Arabi and due to the objections made on the social disorders and religious rivalries by some Sufis, some of them were attracted to the Oveisi and Calender sects. Interrelation of Shiite and Sufism was further invigorated in addition to the proximity of the theoretical rules on account of the support by the king of universe Gharaghoinloo and the endeavor by the Shiite Sufis. The article is intended to study the span of Sufism in Azerbaijan focusing on the era of Gharaghoinloo Turkmen.

One of the debatable and useful words by mystics in Persian language and literature is soul that faces with various beliefs and viewpoints. Most mystics believe that soul is an essence of creature and a relater of tradition and non-physical. In addition, they believe in the existence of two animal and human souls and state that the human soul never faces with death and extinction and is an eternal essence, but the animal soul encounters nullity and annihilation. Apart from that, the promotion and sublimity of soul is in direct relation with the weakness and shrinking body; in other words, the growth and sublimity of the one affect the decline and annihilation of the other. However, they never reject the apparent format and senses because they believe that the external forces be means of the internal ones make soul achieve the sublime knowledge.The writer in the article tries to discuss the beliefs and viewpoints of mystics in Persian literature up to the seventh century A.H. about soul, its nature, quality, and importance, the cause of its decline and upheaval and its separation and disintegration from its origin.

According to the general perspective of researchers who deem the mystical prose as a simple and fluent one, the study of the aspects of the simplicity of the works is something necessary, thus to do so, the mystical prose works have been evaluated in terms of verbal and spiritual characteristics the result of which depicts that these works in terms of quantity of words against their meanings are a lengthy prose pertaining to the documentation of the verses and tradition and insertion and inclusion of poems and literary figures, and as for its dealing with literary composition, it is an excellent simple prose the end of which we can conclude that the prose used in mystical passages are like the prose used in scientific passages (up to the extent that philosophical and discourse terms are not utilized). Regarding the inference and comprehension of the reader, the prose is simple and the purpose of including literary figures is provoking the reader and extraction of verses and traditions, not to decorate the discourse, but to emphasize and approval of the used discourse.

Satire is the light of critical and social literature that in ancient Persian literature was not recognized as an independent literary genre and had no borderline with other critical and comic contents such as sarcasm, joke, and jest. The word meaning of satire, mocking and using irony is to the mind of poets and writers but today meaning of the word is an indirect critical and social aspect with some funny taste which the pedantic and reformation dimension serves the purpose. Actually it is an objection to the problems and disorders and informalities that exist in a society and seems as if the society and authorities are not willing to lend their ears to the direct and frank objections so that the awake consciences and conscious mind of some poets and writers endeavors to give some premonition and their reformation via exaggerating and clarifying the filthy and negative aspects and faulty and deficient happenings overruling the social life.One of the best manifestation of the formation of satire as mentioned by the frenzied scholars (mad sages) in mystical passages is allegory and narration which is specially characterized in mystical poets such as Attar.

Remembering intuition unity connotes the name of Sheikh Alaoddoleh Semnani because it was him that by proposing intuition unity challenged the monotheism of Ibnal Arabi, though he has never mentioned anything like intuition unity in his works. This article suggests the study of intuition unity in the works of Sheikh Semnani, dealing with his disagreement with Ibnal Arabri and in the end the outcome of the theory is dealt with in the ideas and works of his students and disciples. In addition, the opinions of some researchers in mysticism about the distinction or not of intuition unity from pantheism are also investigated.

The divine madness as a type of the Sufistic career in the Islamic mysticism is related to some divine people who are called ‘fool of God’, ‘wise fool’, or ‘wise mad.’ This group are exemplified by Buhlul who along with other wise mads appears in Persian mystical literature. In Attar-e-Neyshaburi’s works, the ‘holy fool’ is an individual who outwardly behaved in an eccentric manner while inwardly he pursued a religious ideal or enlivened by mystical experience. The ecstatic impertinence of divine mads in Attar’s mystical poems is displayed as an unusual career of sufistic way.According to Attar-e- Neyshaburi, ‘holy fool’ became ‘the primary goal of the Sufis’, and that with the expansion of mysticism the prevalence of such divine madness widened the bounds of social tolerance for ususual behavior and ‘altered states’ of consciousness. From the viewpoint of Attar, simulated madness disguised inward spiritual purity, as did the ‘intentional transgression of social mores’ for example among the Malamiyya or Qalandariyya. The reports of Attar in his mystical poems on spiritual states of holy wise mads are related to their pure love of God and their asceticism and monasticism.