مجله عرفانیات در ادب فارسی (ادب و عرفان)
پیاپی 31 (تابستان 1396)

Inner and mystic Hijab is one of the fundamental subjects in Attar's perspective. He considers the true way's hijabs like wisdom hijab, corporality hijab, greed hijab, honor hijab, Obedience and worship hijab and so on, as an obstacle for inner Journey and the cause of permanent pain of the soul.
Removing the hijab, on the other hand, will leads to true and permanent pleasure and reaching immortality the and also being close to God.
Since the subject of hijab is one of the major subjects in mystic, this article reviews it on Attar's books and thoughts. It is also a journey in this painful agnostic's thought provoking words about the philosophy of hijab and its existence, the source and types of it, the main hijab and the major hijab in the way to truth, the removing factors of hijab, effects of removing hijab and the fact that humans should leads themselves to light and knowledge by removing the hijab of darkness so they can gain spiritual presence and true witness. Hopefully, following Attar's noetic thoughts opens a door to salvation and redemption.

Irony is one the techniques used to improve the effectiveness of speech. This technique has been used in various ways in literary texts. Literary and philosophical studies have shown that the extent of this concept is beyond verbal structures. This paper investigates some characteristics of Shams Tabrizi's thought, view and language which seems ironic, although some of them do not correspond to the known types of irony. Maghalat-e Shams is an outstanding literary work considering ironic features so that different types of irony can be traced in. But irony in Maghalat is more than a rhetorical or literary techniqueas it includes different types of nonverbal ironies. Besides these verbal and nonverbal ironies there is an other irony in Maghalat which comes from Shams Tabrizi's way of life and personality. An irony which might be called a kind of practical irony.

Penned by Ghazi Hamiddein Aboubakr ibn-e Omar ibn-e Mahmoud, Maghamat-e Hamidi includes 24 maqama, i.e. short stories and one epilogue. It is a well-known prose work dating back to 3rd century AH with rich figures of speech. In this study, four sample mystical maqamas on Sufism are analyzed based on structuralism framework. It is concluded that the essence of this literary work has been always ethical-mystical sermons. The author of Maghamat has employed wording and compoundings throughout the work and the consistent mode of the prose has been intact from the start to the end. Ghazi Hamiddein's main goal was advice, and he has stuck to rhyme and eloquent Arabic and Persian expressions with innovative moves in quotation Persian and Arabic poems.

World view of Sufism has signs of idealism in all of Sufi sects meaning specter and emotional aspects govern it's principles and aims more of realism and wisdom and experience. Many principles of idealism can be found in Sufism. Some of motifs of Sufism are in conformity with Sufism. Sufis have used special depicts to state the concepts of idealism. In this article, some of concepts of idealism and idealists in Sufism are stated And also idealistic ways in the tong of Sufism and affecting and using Idealists and Sufis for each other are stated.

Ahmad Ghazali's Resalat Al-Teyr is a short and symbolic story in Persain language that is about mystical journey and mixed to the verses and traditions. Ghazali in this treatise has mentioned to seven homes: allurement, seek, attempt, opulence, resignation, proximity, mortality and survival. So he has mentioned to opulence before Attar. Ghazali introduces divine allurement and finally it is mortality and survival in Allah, and he based his central message of the story on the allurement that is one of the awakening factors. This article is cross-sectional study that explores the mystical homes, and the central and main theme's message in this treatise.

In this article, Hojviri ideas about faith and knowledge and relations between them are investigated. But before that, the human and his existential aspects and what is considered to Hojviri knowledge cause, will beinvestigated. Meanwhile, since it seems there is a difference between faith and knowledge, typically human for gaining the two is equipped with toys and vehicles, therefore, before considering the knowledge and faith and relationship them, recognizing these tools in how knowledge is necessary. Also, in the article it will become clear that, despite the opinion of some scholars and mystics such as Ibn Arabi, acording to Hojviri idea the knowledge isdemonstrative. However, He beleives that the argument and reasoning are the instruments of knowledge but not its cause. So, Inspiration, that in his opinion is not a definitive basis in diagnosis of fault and correct, can‟t leadto knowledge. However, pantheism, which has been controversial among most theologians and thinkers, will be treated a strategy to the wisdom and the faith. In addition to the different opinions about faith schools, he argues, is trying to declare the moderate comments on this topic.

One of the most important that Gnostics and patriarches of the way to God pay a lot of attention to is the issue of "recitation", because the infra structure of gnosis and the way to God is based on this issue which is the remembrance of God and having relation with that unique a holly nature and this is the purpose to choose this topic among the subjects and terms in gnosis, since recitation is considered as the most important perfection string for the wayfarer to reach the reality. On the other hand, we can find unique similies and comments in the poems of these two great Iranian and Arab poets. In this article, the writer decides to analyze and investigate the characteristics and humors of recitation among these two well-known Gnostics, the Egyption EbneFarez Hamavi and Hafez Shirazi, who have many different and common dimensions.

Art and literature are the most important evidence of human‟s civilization and culture that have unbreakable bond with deep layers of unconsciousness. Archetypes base on Jung‟s theory are the images, patterns and symbols that rise out of the collective unconscious and have left the similar and common concepts in human‟s unconscious in myths and cultures over the time. In Golshane Raz, the archetypes rise out of the collective unconscious. The archetypes in the Islamic theosophy is the standing property. The archetype in this ancient couplet-poems (Mathnavi) is interpreted as the archetypes: sun, sea (water), fire, mirror and journey. Jung's archetype in Islamic mysticism, permanent archetype is called. The concrete and abstract ideas in Golshane Raz is originated of Qurans and hadiths. Analyzing the mystical symbols was an opportunity that the gnostic poet manifests his education treasure. In Golshane Raz in addition to the key role of symbols, the salient portion of deviation and defamiliarization is effective in more highlighting the verses. In some couplet-poems, the symbols are replaced with the reality. The similarity of eastern and western symbols in concepts are ambiguous. The gnostic points to some part of reality with paraphrase and interpretation in this couplet-poem(Mathnavi).