مجله زبان و ادبیات فارسی
سال دوازدهم شماره 1 (بهار 1395)

Islamic mysticism is a phenomenon formed on the grounds of philosophical and theosophical thoughts. This rich cultural process holds many meanings and teachings of previous schools of thought. Neo-Platonic philosophy is an important origin for Islamic mysticism and Sufism, reflected in the works of the outstanding mystics of the 6th and 7th Hegira centuries: Farid al-Din Attar Neishaburi and Jalal al-Din Mohammad Balkhi. Discovery, classification, and explication of the components existing in the Neo-Platonic philosophical system in Attar’s and Mowlavi’s poems reveal deep influences of Plato on these two summits of Islamic mysticism. The present article tries to present some evidence for this deep and basic influence.

Annihilation is an important fundamental concept in Iranian-Islamic mysticism and is somehow the pivot of mystic issues. The literal meaning of annihilation is destruction and dissipation, but it has a different meaning in mysticism: annihilation of the self to reach the truth (survival). Attar Neishaburi is an outstanding mystic who has explained and explicated mystic issues succinctly. The high frequency of this word in his works reveals the importance it has in his thoughts. Therefore, in the present research, Attar’s approaches to this issue will be studied and analyzed. Having attained the rank of annihilation, Attar seems to see true survival in annihilation and believes that such a man, who has reached the rank of annihilation, is to be revered since he has achieved the peace of the two worlds. Moreover, the links that the poet creates between annihilation and taverns, perfection, pride, silence, poverty, and the sea are noteworthy.

The journey of the Israelite elite to Mount Sinai in company of their prophet is one of the stories about the Israelite in the Koran, which, like other Koranic issues, has influenced mystics. Hence, Attar’s Manteq-o-Teyr is considered to be one of the best mystic works of Persian literature, which exposes to us a mystic journey towards the truth. The two journeys can be similar. A journey is done to reach a destination. The present article hypothesizes that there might be a connection, though strange, between the Koranic story and the mystic story; the movement of the elite, an experienced leader, a destination in the mountain, the excuses and pretexts, the life and death at the end of the route (survival and annihilation), and the revelation of the Truth are some of the similarities.

Attar’s dynamic mysticism is not inconsiderate of man’s destiny. Attar, in his poems, has a special critical attitude and criticizes the society, the rulers, and the evil and satanic features that endanger the human identity. The present research focuses on Attar’s most important critical views in political, social, and cultural areas in a descriptive-analytic way. Compared to other mystics, Attar seems to have paid more attention to social weaknesses and criticized them.

Attar himself has penned his motives for authoring Tazkerat-ol-Owliya. The study of these motives reveals his efforts to reach God, to be with his friends, and to achieve salvation. The sublime status of the words of the elders and pioneers of the mystical path created, in Attar’s heart, a clear inclination and enthusiasm. It is very probable that his faith and trust in the efficiency and effectiveness of the words of the mystics has caused his biography to shine among the biographies written in the past 800 years.

The present article studies and explicates 100 lines of Attar’s Mosibatnameh, which describe the journey to perfection. It also tries to compare his definitions with those by other mystics and what has been recorded in the books on mystic terms. Attar presents the wayfarer (saalek) 100 virtues and vices to lead him to the right path. He stipulates that there can be more than 1000 if he intends to include all of them. What Attar mentions in these lines has also been stated in other mystic books and works, but what is noteworthy here is that his unique definitions are very different from those by other poets, authors, and mystics. The main difference is that Attar defines each vice or virtue in one line, while other poets, authors, and mystics have written lines or pages to define each of them. It is necessary to note that a few lines are vague and may not be explicated clearly.

Modern man, as a result of his domination over this mundane world and his scientific achievements, has been so deeply lost in ecstasy and ignorance that he has forgotten what had made his past life on this planet meaningful. The main reason for the complexities and crises of the present era is the factors such as nihilism, racial discrimination, the centrality of capital and profit, and self-centeredness and individualism. The present research uses a descriptive-analytic method to study and analyze the moral concepts used by these two outstanding mystics in the hope that some of the wounds resulting from today’s crises could be healed. The conclusion is that if modern man obeys the spiritual and educational advice presented in these works, he can find what he needs for perfection.

Attar’s Manteq-o-Teyr is a collection of fine stories, Koranic references, and mystics’ words and speeches, presented in the best possible words. The poet, in this parable, has selected a group of birds as specific symbols, which reflect the ideas and stories of various nations. With a sudden decision, the group set foot on a great path in order to reach Simorgh. Attar lives in his ideal world; he creates a utopia whose aim is to get rid of the world and get to God. His utopia is the land of Simorgh, and only those who pass various lands and are chosen can meet Simorgh. As a heartbroken lover, Attar, like a Hodhod (hoopoe), endeavors to guide the lost to his utopia.