مجله عرفانیات در ادب فارسی (ادب و عرفان)
پیاپی 34 (بهار 1397)

Objective voyage is one of the most important issues of mystical literature. The value and importance of this topic has been such a place in Sofia Which has led many Sufis to devote part of their book to discussion in this field And discuss the various motivations of travel planners and travel terms and conditions This book is one of the most prominent books that Attar Nishabouri has written about hundreds of Sufi elders. In this book, along with the expressions of these mosques, he mentions some of their traditions, including the course of the journey that has been used for various motivations between these Mashhad Some of the motivations of travel, such as the trip for pilgrimage to the Hajj or the pilgrimage, are more frequent among the elders of Sufi Tazkera al-oulia than other motivations However, the common theme of these trips is that with any motivation, it eventually leads to self-esteem for esoteric evolution In this essay, we try to examine the motives of these elders in the Old Testament, as well as the evidence in this regard.

Hopelessness is one of the most prevalent themes in the artistic and literality works. There is that in Iranian literature as well. This paper aims, analyzes factors and components of expressions of despair in the lyrics Kalim Kashani, through a Psychological approach, which has been theorized by Abramson, Metalsky and Alloy, d has been named “Hopelessness theory of depression”. The results show: factors of disappointment on the Kalim‟s lyrics: 1. bitter experiences of anxiety 2. Lack of emotional life that has caused a sense of desperation in his poems. Considering on the lyrics Kalim Kashani were these Disappointment components: 1-negativity of self, the world and the future. 2. The sense of failure. 3. dissatisfaction with the status quo. 4.Isolation 5. Death friendship 6.extreme sadness. Based on the performed analysis can be claimed; sense of desperation on the lyrics has a humanist perspective, without divine backing. Rows with themes of trust and hope in God's mercy, they are rarely seen.

One of the most important topics in practical mysticism is the positions that the seeker has to go through in order to get right. The mystics believe that in order to attain the highest level of knowledge, one has to attain the degree of perfectly and universality. The purpose of the research is to examine the mystics and especially Attar Neishabouri's views on the triple positions of Trust, Satisfaction, and Surrender, using the arguments and descriptive and analytical methods. In the insight of the mystics and Attar, the secret of immortality and the overcoming of the ego and reaching the position of mortality in Allah and the survival with Allah in the embellish to the Existential levels of the Trust, Satisfaction and Surrender and losing in the door of the Holy Allah. In the worldview of the mysticism sect and Attar there are similarities between these three positions. From their point of view, the surrendering position is higher of Trust and Satisfaction; because in Trust, seeker request is a priority, in Satisfaction the will of God as the principle; but in Surrender the desire and the pleasure are not raised for the seeker; is the status that seeker welcomes the divine judgment, he surrenders to divine destinies, and gives all his life to God.

Human being is perfectionist and resourceful. Therefore, his constant concern is the achievement of true perfection and eternal prosperity, the only way to achieve it is to rely on the scholars in this regard. Presenting numerous real and non-realistic examples, for this desirable, will make the choice of the right path and the secure way somewhat clear. In this regard, this paper focuses on this Referring to Ibn Arabi's full-blooded reservoirs, quality is represented through perfection in all the realms. Ibn Arabi regards Nile as the perfection of cultivation and self-denigration and the pursuit of different stages of truth based on true knowledge and faith, so that at the beginning of the journey, the pathologist does not have knowledge of himself and, consequently, of God, and ultimately conduct, In addition to gaining knowledge of the soul, he finds that his existence is nothing other than God. The knowledge that Ibn Arabi regards as a perspective is a discovery of a kind of reminder that by resorting to the power of love, it ultimately leads to an understanding of the unity of existence, which is the death of God. Since death is nothing more than a transference from the self-referring to the name of the verse, it does not exist in the name of its intrinsic, different realms have an existential unity. Therefore, the perfection of the soul with the forfeiture of materiality and the removal of the veil and the enjoyment of the divine mercy in the form of promotion from a name to The above name is taken and the above mentioned factors are the causes of stomach of such perfection. In other words, the soul travels through intrinsic modifications through the means of it and travels from the world of martyrdom and wisdom to the point of meaning and, according to the talent that it has acquired from the field of nature, has the meaning and the essence of which originates from the essence of its essence. Thus, the soul feeds from its inner (which is an example or reason), and completes the perfection as infinitely as its constant. It should be noted that the research method in this thesis is descriptive-analytical.

Determinism and Freewill” along with such subjects like: Imamate, wellness and badness, good and evil, simile and transcendent and knowledge of God, is one of the high frequency concepts in theology, philosophy and Islamic mysticism that were assigned comprehensive research. So, this problematic subject is one of the oldest and the most disputable topics that direct theologians, philosophers and great Islamic mystics‟ attention to it over the ages.
So, for significance and the extent of “determinism and freewill” and also unknown dimensions of it, the authors try to study „Eyn al-Ghozzat‟s viewpoint - one of the great Islamic mystics of Khosravani‟s school- about “determinism and freewill” from two dimensions: love and theological-philosophical, in mystical Farsi prose texts. Also figures on to answer this question that in his viewpoint, if the man is in the core of determinism or in the domain of freewill?
Outcome of this research shows that „Eyn al-Ghozzat in love believes to absolute amorous- mystical determinism, and in mystical-philosophical viewpoint believes to all three subjects: determinism, freewill and “Amron Bein al-Amrain” (mediocrity, so- so). Hence, his viewpoint is closer to the theory of Mutazeleh than Ashaareh.

Intellectual cause appearance of religions and schools that severely adhere to human-outing affairs. In a way that put human laws instead divine laws and present new comment of religion and intellectuals do action of intellection in it by theirs mind agent about religion. Surveying some of circulations of Sufism represents that we recognize as western intellectual and contemporary religious intellectual, has been commen, before west and contemporary Iran, in Sufism and Islamic lands. Circulations with the same origins, causes and goals that we name intellectual circulation of Sufism. Nicholson names Sufism personal religion with personal god. Some of chimerical interpretations of religion, appearance of factions such as: mlamtyh, quandary and abahtyh, shathyat of Sufis and considered claims in those, controversying Sufis with jurisconsults and effort for creating school with independent system of thought and … are formed in this circulation. In this paper, it is assumed that some of the components and intellectual currents can be searched in Sufism, and our goal in this article is to adapt these components and flows to some of the components and currents in Sufism.

Since poetry has become the medium for mysticism, an element of mystery has also been added to it. Shams Maghrebi, as one of the followers of Ibn Arabi's school of thought, has special mystical and monastic conceptions towards this aspect of poetry. Thus, he expresses grand mystical ideas symbolically and following his great mentor. One of the aspects of the symbolic language of mystical poetry as seen in the poems of Shams Maghrebi and other mystical poets, is the use of natural elements such as sea, rain, stream, etc. Such natural elements appear as symbols and mystical codes. Shams through a mystical approach has applicated symbolization and frequently has applied in the service of unitism and other related categorioes of it. The goal of this research is also recognizing natural symbols of Mqrebi poems which is subset of this field.

This paper is an analytical-decoding process from one of the characters in Hushroba Dez story. At first, the paper investigates ideas and comments about the characters in Hushroba Doz and criticizes if necessary. Then, it deals with other interpretations based on Rumi's intellectual framework and cites them to Rumi's poems and others. The paper tries to lead the addressee towards the fact that behind the characters of Rumi's stories, we can find different layers of thoughts without distracting from Rumi's thoughts.