نشریه عرفان اسلامی
پیاپی 41 (پاییز 1393)

In this regard, we can witness that the mystic's attempts to establish a link between certain concepts and some evidences on the world which eventually represents the gloomy side of the world, such as deception, hostility, and so on. In addition, the devil makes the most possible relation with the world. Because the evil elements that with their assistance together made the dismissal of Adam from heaven are along with the devil in relation with the world, one can come to the conclusion that the argument arrived at are derived from Islamic teachings because the motif is derived from the Koran, just as there are some verses and traditions as the evidence emphasizing on this theory.

Ayatollah Shahabadi’s views in terms of various issues are expressed through mystical perspectives. In his views, mankind is made up of two dimensions: internal and external. The internal aspect is of seven layers, all parallel together and potential in human instincts. The overall divine recognition is intertwined in it which is impeccable and inclusive. However, they are veiled by covers but through Shariah and wisdom one can return to the primary instinct. Mysticism is also just travelling through the obstacles out of the human’s instinct and reality and their realization that makes human being the mirror to the whole universe and in an accurate interpretation he is the all-around mirror of God himself. Believing in the primary instinct of human being, Shahabadi was prone to explaining mysticism to everyone so that anyone could make the best out of it to whatever extent. The path toward every stage of mysticism is soul refinement through Shariah. It can be concluded out of the study that religion is multifaceted present internally and their truth is mysticism. The necessity of introducing the internal aspect of religion is out of the fact that recognition thirst of the truth is something real and internal to human being so that it causes the return of thirsty persons to that as well as the dynamism and livelihood.

Nostalgia which is described as homesickness, regret and affection for the past is one of the common motifs in mystical literature. Considering its context and content, mystical literature is inherently able to analyze nostalgia, and since looking regretfully to the past is intensified in some periods of Islamic Sufism and mysticism and manifestation of this attitude has been influential in the mystical texts, investigation of this concept could be considered as a novel step towards further understanding of the thoughts of the authors of the works. Therefore, in this study attempts are made to show to what extent and how Shahabeddin Sohrevardi’s Persian treatises benefit from nostalgic sentiments. Nostalgia of time and place, homesickness and eagerness toward Utopia are deemed as specific nostalgia out of nostalgic components within Sohrevardi’s treatises. Meanwhile, regretting and missing the original birthplace and homeland are the most frequent examples.

Sheikh Farid Aldin Attar, Neyshabour's master, is considered a Sufi poet, a mystic poet and a signification creator. His rhetoric cant be accounted as his mere skill, he is persistence in writing should also be thought of. The significance of his thoughts is heightened in that they reveal the authentic instincts of human beings and the reader is freed from himself and he is attracted to definitive horizons of God's thoughts. Attar's works release his contemplations on mysticism and literature as in Elahi Nameh. This book, in his words, a "Devine Treasure" and his words are "Pure Monotheism" is poem which reflects spiritual and mystical along with mysterious points. This collection is replete with stories and fables. Since attar's works mainly converse about soul, this book is also highlighting the relentless struggle of soul, the soul which belongs to the divine world and not the earth. Attar makes all attempts to return this divine gift safely to its real land. Therefore; soul plays the role of a Caliph with six children. This Caliph fights against any deterrents such as lust, greed, magnanimity, etc since they are born by self and treated as their children and they prevent his travel from temporal world to the divine world.

According to mysticism and literary contexts, in the life after death, human beings would acquire an identity that is appropriate with their deeds and beliefs that leads to embodiment of their behavior, attributes and all goodness and badness of their soul faculties. If the attributes of predatory animals and savages overcome them and they used to get absorbed in lust and soul desires, they would obtain the form of predatory animals and savages. However, if they leave life with believing and obeying God’s commands, they would get into fairness, purity and sweet smelling. Anyone having insight would be able to observe the identity of his or her own and others. However, most persons are not able to do so. Once the veil of truth is removed and everyone is buried, all can be observed with insight while everyone is in proper features and shapes. Light and fairness of scorpions and serpents that surrounds them, in fact, are all the faculties and attributes that will be revealed in the world after life.

The explorer man has always been in quest of recognizing his origin and his primitive status and has desired to return there so that it is through this attitude that he has formed his glorious life. Investigation on mystical texts discloses the man's inherent tendency to his original homeland. Literature, in a topical comparison, with the name of nostalgia which is of the psychology discussions, in the sense of returning to a land where man has left behind his memoirs, summarizes it with yearning and pain in his ups and downs of his life. It can be said that nostalgia and the problem of returning to the original homeland has a luminous sense which has attracted the attention of the mystics. From the point of view of mysticism, the speculation of reunification to original homeland is the alienation from self and joining the main origin of humanity.Maulana Jalaloddin Balkhi had special attention to the problem of nostalgia (desire to return to the homeland), and in the Masnavi he ties the grief of the homesickness with the sweetness of returning. Soltanwalad, Maulana's eldest son, in the Robab Nameh, by utilizing the themes of Masnavi's soul, has set normal steps forward in this case.The aim of the present essay is to show, as far as possible, the strange nostalgic atmosphere which becomes hidden in the clamor of music and robab.

Cultural heritage and reserves of civilized societies are spiritual defense forces against outbreak of cultural and spiritual illnesses. Beliefs and rituals of every nation can protect society from social and cultural diseases. Especially under conditions that the total ancient value system become invalid and new foreign value system are being established. The moral and cultural repertoires that prevalent old customs and traditions in the heart of the society and its internal layers there with his expression and by increasing the powers of the faith and spiritual and moral beliefs community waste can reduce the moral and social. Two letters about generosity and chivalry, (Samake-Ayyar and Fotovvatnamehe-Soltani) are full of generosity thought and chivalry. This survey was trying to study and analysis 51 ordinances of generosity between these letters. Common features of them were undeniable superiority ethics and their content is a tool for promoting and fixing fair character on peoples.

One of the sophisticated subjects of mysticism is the subject of light, particularly black light that has been accepted in the disposition of some of the mystics and in this regard, abundant points have been expressed. The aim of expressing this issue is the introduction of black light in the mystical conduct. The important point here is that how and with what definitions such a belief has been admitted by some mystics, particularly Asiri Lahiji, so that it has been used with the following meanings: Satan's light, darkly perception of the glorious light, pluralities and incarnations, seeing the lights under the veil and especially as the irony of the light of God’s essence. This paper has been assimilated by index-making from the works of mystics and with the documentary descriptive method.

Gnosticism knowledge of creator is the most suitable and shortest possible way to access to Right. It is a pervasive, full of charisma and ambiguous phenomenon which in fact cause some states and changes that is questionable in others point of view. The transformation is so effective and consistent that influenced by the mystic language and words and in various aspects is far from public speaking. Of course, this pleasurable alienation, above all, thanks to the use of metaphor. Metaphor can be considered as the most important factors of making ambiguity in mystical texts. It is a term that is not used in its original meaning and naturally can induce multiple deductions into dynamic mind of the reader. But what really works is the metaphor in mystical texts and how the mystics have taken advantage of it in their own words? In this paper, the author tries to review the position this array and how to use it in mystical language and literature and deal with its role in the context of the principles and texts and the application of the rhetorical style in such works.

The relationship between form and content in poetry during Roodaki's period was completed step by step. Still during Samanid era, the form determined content while the subject has found its form, such as strophe that was used to promote ethics and advice plus admonitions and wisdom. The form of ode was used mostly to describe nature, eulogy of prominent people, as well as philosophical issues. The lyrical form was used for expressing sentiments, poetic and lovely emotions. Therefore, in terms of Roodaki's poetry it is implied that he had been pioneer in explaining philosophical issues and a type of early mysticism. He had been able to compose poems in the available forms of that era including those forms dealing with reality recognition and explaining spirituality. Although he was at the very beginning of the road, there was no doubt that issues like morbidity, philosophical and humane issues, etc. by Roodaki was attended by the following poets.