نشریه عرفان اسلامی
پیاپی 23 (بهار 1389)

The purpose of this paper is to show how a post Structuralistic school of thought refrains from determining the ultimate meaning of a text. Accordingly, by indicating a portion of textual characteristics such as Hafiz lyric poems at first, it will be explained from a post Structuralistic critique point of view that the meaning of Hafiz lyric poems could not be restricted to mystical analysis. Thus, in order to gain the true meaning of the text one must first release oneself from the purpose of the author and relying on the text itself and the reader level of expectation, one can build the meaning of the text. Relying on the uncertainty of the relation between signifier and signified and the infinite play of signs in language as well as due to certain characteristics of literary language including ambiguities and puzzles and the figurative and metaphoric nature and using deconstructive rules, the post Structuralistic approach shows how signifiers can go through an infinite signifying procedure. In the end, it is suggested that in order to interpret an open text such as that of Hafiz, a reader is needed to be fully aware of the structure and relative signifiers of a text, to be fully aware of the deconstruction process, and know how to add up to the meaning of a text and get away from the certain stabilized meaning.

The purpose of this paper is to show how a post Structuralistic school of thought refrains from determining the ultimate meaning of a text. Accordingly, by indicating a portion of textual characteristics such as Hafiz lyric poems at first, it will be explained from a post Structuralistic critique point of view that the meaning of Hafiz lyric poems could not be restricted to mystical analysis. Thus, in order to gain the true meaning of the text one must first release oneself from the purpose of the author and relying on the text itself and the reader level of expectation, one can build the meaning of the text. Relying on the uncertainty of the relation between signifier and signified and the infinite play of signs in language as well as due to certain characteristics of literary language including ambiguities and puzzles and the figurative and metaphoric nature and using deconstructive rules, the post Structuralistic approach shows how signifiers can go through an infinite signifying procedure. In the end, it is suggested that in order to interpret an open text such as that of Hafiz, a reader is needed to be fully aware of the structure and relative signifiers of a text, to be fully aware of the deconstruction process, and know how to add up to the meaning of a text and get away from the certain stabilized meaning.

From Rumi's viewpoint the Almighty God is an absolute blessing. A human that is on the way of spiritual ascent appreciates absolute blessing. He deems the love of infinite worshiped as a flame that burns everything but the beloved as viewed by the prayer. Rumi takes praying as a divine success and believes that every praying requires the qualification of the prayer and that the nature of human soul complies with the divine monotheism. No one should put it into the restriction we put toward God. In his view, the whole creatures of the world are sort of praying God.Hundred Books for one door if found be Hundred ways for one altar if intent beIn Rumi's view, praying promotes thinking and love causes praying and worshiping. And human if linked to the favoring pool of God will acquire divine feature and as a result relieves to the ultimate leisure.

As an academic study titled `Literary Sociology over Malekoshoaraye Bahar’s Collective Works`, this paper discusses the reflection of mystical and religious issues in his poetry.At the outset of his poetry and conforming to his task as the poet laureate of Astan-e-Ghods-e-Razavi (Holy Position of Imam Reza), Bahar has composed a number of religious odes. Even when he was exiled to Tehran to live there, despite the dominance of political trends and discoloration of religion in his way of thinking, he still emphasized on religious beliefs and hence `he deems religion as the basis of human civilization`.He believes in the `beyond the human borders` God that `plays the organ of the world`, and he wants us not to neglect Him `even a moment in our job`. He even believes in the Koran that can be a tool of unity and unification of Muslim, though it’s not that much bright.Bahar, as a Shiite Muslim, has most of the sensitivities of Shiites. In his longest odes, he has indicated the predominance of Safavid era as a `fortunate tradition`.In his belief, ``Judgment seat and commanding throne` go together, but he disagrees with the detachment of `religion from politics that is forcefully segregated`. He considers such a detachment as caused by capitalism and believes that they made religion to be at the hand of public who are `enemy to religion and the book of Prophet` and `heresy makers`.In a satrical ode, he condemns using religion as a tool and criticizes those who assail their opponents for the charge of attention to `administrative office works` and `being a lawyer and talking about constitution` or being a journalist and getting enlightened`. In various parts of his works he points to the differencess between Muslims and refers to `decayed behavior of men and women`.In spite of his numerous political engagements that convert him into an extrovert sociable man, Bahar is like a contemplative human being who never overlooks intuitive and mystical moments, but whenever there is a chance he will lean `just like a prominent king on solitude thourne` and will find himself as `the king of the earth and champion of life`, and `falls in love through eyes and gets grounded by a streaming crying`.

The purpose of total mystics and devotees out of sufferings and difficulties is to achieve divine realities and proximity, the realization of which is not possible except through intuition and introspection. Mysticism and Sufism as a branch of human knowledge is a proper haven for expressing mystic's thoughts and beliefs and causes the emergence of mystical definitions and expressions. The mental, religious, ideological, cultural, and mystical backgrounds of Sufis have been effective in origination of such mysterious words. Those words and expressions used in the talks of Sufis represent their moods and positions, and though sometimes it seems that their talks are different from one another and expressed in a variety of ways, they have had the same purpose to convey.This paper studies the word "manifestation" and its different types according to the attitudes of some Sufis. Manifestation is one of those expressions that mystics use to indicate the quality of their vision and whatever they receive from the Almighty and His presence in the objective world, and have endeavored to pave the way to get close to God by perceiving their link to the Almighty. Since spiritual journey is something individual and empirical, demonstrating mystic's intakes and perceptions has been achieved in various and similar ways.

With the spread of mystical Persian poetry, Sufi and Mystical poets used words and expressions in an idiomatic and ironical sense to demonstrate their beliefs and sensations. Wine is one of those words that in mystical poetry have a special position. This word has left excellent mystical meanings in Persian prose via its characteristics and attributes. By entering 'wine' into Persian poetry and subsequently into mystical and sufi poetry, the meaning and interpretation of wine was extended and other words related to having wine, such as wine serving places, kharabaat, intoxication, wine bearer, and the like, have linked the mentality of poets to the real beloved and eternal love and passion of God so that the most beautiful and lovely features of poetry has been illustrated.

The prominent mystic and unique scholar, Seyyed Ali Ghazi Tabatabayee, was born in 1906 HD in Tabriz. He used to be known for his genius and cleverness ever since he was a child. He went through his elementary schooling through the training of his father Seyyed Hossein Ghazi and other scholars including Haj Mirza Moosa Tabrizi and Mirza Mohammad Ali Gharajedaghi, but his spirit was not satisfying so that he had no choice but to learn mysticism, theory and practice, from great scholars such as Molla Mohammad Kazem Khorasani, Fazel Sharabiyani, Seyyed Abolfazl Isfehani. The deceased Ghazi had elevated in mystical position to a higher status so much that there are some miracles reported by him and his intuition and revelation were well-known by his followers. In poetry, especially Arabic, he had a high position and sometimes his pen name was 'Meskin' (Miserable).His never tiring strife to acquire excellence and knowledge and going through spiritual journey brought about perpetually known students including Allameh Seyyed Mohammad Hossein Tabatabayee, Sheikh Mohammad Taghi Amoli, Seyyed Hashim Haddad. Works such as interpretation of a section of the Koran as well as written works in terms of Religious jurisprudence and its elements, and after 18 years of blessing life and self battling with personal lust, he passed away because of edema.

Timurid era is deemed as one of the most turbulent eras of history; something remarkable not only for the political and social turmoil, but for the development and popularity of Sufism and mysticism. The lord of tariqa were having such a position among people that mysticism and Sufism were one of the significant elements impacting culture and society, religion and politics. Khorasan was one of the special mystical and sufi schools of thought and was one of the tariqas related to the Khorasan province sheikhs: Ghasariah, Tayfooriah, Nooriah, Hakimiah, Sayyariah, Malamatiah, Kebroviah, Molaviah, etc. This paper studies only some tariqas including sheikhiah, marashian, horoofiah, noorbakhiah, moshashaiyan, and naghshbandiah.

Praising God is mentioned in various Suras and Verses of the Koran including Saff:1, Noor:41, Jomah:1, Taghabon:1, and so on, and interpreters, too, have mentioned the praising of wise living beings and animals and nonliving beings in two ways, that is, quotation and intermediary. Mystics such as Mohammad Qazali, Sanayee, Attar, Abolghasem Ghosheeri, Ibn Arabi, Sheik Mahmood Shabestari, and others, have explained praising the Almighty via referring to the Koranic verses and Hadiths and narrations, and Rumi too has expressed his mystic beliefs through the various forms of allusions and borrowings, and narratives, in terms of praising livings and universe involving the earth, heaven, wind, stone, stars, mountains, birds, and angels. The current paper has illustrated the views of interpreters and mystics as an introduction to express the idea of praising inanimate and vegetables in Rumi's Masnavi Manavi (Spiritual Couplets) entitled Zekr-e-Khamoosh (Non-living Invocation) plus explaining Rumi's mystic beliefs via documented evidences.