مجله عرفانیات در ادب فارسی (ادب و عرفان)
پیاپی 18 (بهار 1393)

Commemoration of twinkle which is one of a thought foundation and belief recognition in joyousness and Persian mystical also, has variously been talked about in this two literary systems. Khayyam is a brilliant example of joyousness literature who has nourished this content in his Rubayyat in various ways and Mowlavi as a sample of Iranian theosophy, that in some way knows himself as ‘’Ibnol-al-Vaght’’(son of the time), has talked about commemoration of twinkle in his poems. This study aimed to survey this issue in the thought of these two poets and to clarify the application of which in the two above-mentioned literary systems.

Zaum' or Trans rational is one of the new issues that studies and investigates texts in formalism analysis. One of the zaum's characteristics is that dispute of other language words can not be automatized or routine and always can be respon¬sible for its duty, it means by exciting the emotions and sense it can help the words melody and complete the meaning of words. Most of the words in shams lyric poems neglect its main duty that by other poets is limited to transfer the meaning and get a further purpose more than ordinary thought. This article tries to investigate and analysis zaum' example and its role inMaulavies lyric poems. The main achievement of this article is applying zaums formalistic theories in shams poems and artistic usage methods of this theory by Maulavi. Studies have shown that Maulavi by his own special art apply the language voices in favor of spoken melody and invent new words or use words in a way that don’t have routine and by that method excites the emotions and senses of the audience and fascinate the reader.

Gnosticism is an ancient school of thought which has a lot in common with Manichean, Platonic and Neo-Platonic schools. Abu Abdullah Muhammad bin Ali Termezi (the first quarter of third century AH) is a mystic figure who represents eastern philosophers and is the founder of Bin Arabi’s views. An analytical-descriptive comparison between Hakim Termizi’s views and the principles of the above-mentioned schools of thought is indicative of the effects those schools have had on his views and is due to the fact that Termiz’s viewpoints and the aforementioned schools come from the same origin. This comparison proves that the religions and/or human schools of thought are hierarchically connected to each other.

According to the widespread rules of everyday life, every event occurs based on the human and material causes and effects. But most of these material mediators ignored in Sufism, because of different viewpoints upon the universe, So some of these effects and events attributes directly toward the God or causer of all causes whom standing powerfully beyond the all events of the universe. There are a lot of miracles in the Sufism books and writings which rooted in these view points. By removing the material mediators from all the causes and effects relations upon investigated as a miracles.

Sufism seeks change and education in human and wants the harmony between the appearance and inner conscience. The appearance and the conscience of human influence each other and any imbalance between the two can cause disorders in human's mood and manner. One of the fundamentals of Islamic education and mysticism is reform in appearance in order to make mystic aware of his inner life and great upbringing. Here educational methods include the principle of remembrance and abstinence which is achieved under Sheikh and his meticulous supervision.

Islamic mysticism, thanks to the support of the rich Islamic culture, gradually developed into the most parts of the Middle East from the second century onward and encompassed the cultural, social, political, and literary aspects of the society. Studying the literature of the past, especially those of the sixth century onward, it’s very rare to find a literary work that is not influenced by Islamic mysticism. Lessening the religious dogmatism, promoting open-mindedness and bearing, trying to approximate religions, disregarding the seductive attractions of the world, and suchlike made the Iranian Islamic mysticism met the interest of the particular and the general. In some cases, misconducting behaviors of fakery mystics had the general public contest the mysticism. This study focuses on Mysticism and fake mysticism among folklore culture by considering words, expressions, adages, and anecdotes. The role of mysticism in spurring the masses in the struggle against the oppressors as the positive effects of mysticism on folklore culture has been surveyed; fake mysticism and anti-mysticism factors are also investigated. The results of this research will help us better understand the Islamic mysticism and its manifestations in folklore culture.

After beliving in monotheism, the most important problem of Islamic mysticism is guardianship. The famous mystic of f¬ifth century, Hojviri, says about the importance of guardianship: “you should know that the rule and base of doctrine and cognition is on basis of guardianship and its proof”. (Hojviri, 1389, p 317). In Kashf-ol-Mahjub book, Hojviri has generally set to some subjects as “guardianship”. First, he investigates “guardian” and “guardianship” in vocabulary and idiom then he sets to design with by refering speeches of other mystics such as: proof of guardianship, munificence, the difference between miracle and munificence. And whereas doctrine turns around guardianship it can be derived that guardianship is not acquired but is blessings of God. This paper sets to study the guardianship problem in view point of Hojviri, with emphasis on current opinions in this base up to end of fifth century.(A.H)

From the mythological era on, the myth emergence and impact has been an undeniable face from many different viewpoints in human being living expenence. Further to making myth and mythological rituals known, in this paper, it has been strived to rise and impactas a ritual in mystic Semaa inserted in Persian chosen mystic prose up to the seventh lunar century.Moreover, among so many ritual manifestations, dance and Semaa, as a common category between two other ones: myth and mythices, has been put under the scrutiny in the light of human beings collective unconscious, which knowingly or unknowingly has obtained a relatively common output in myth and mystic texts.