جستجوی مقالات مرتبط با کلیدواژه « Sufism » در نشریات گروه « ادبیات و زبان ها »

As an active Islamic movement in the subcontinent, Sufism played a significant role in the spread of Islam and Islamization of the people of India. The Sufis also created a positive interaction with the people of the subcontinent by using the methods of spiritual conduct and respect for the customs and traditions of the people of the subcontinent and in this way, they were able to attract many people to them. Among the most important Sufis of the subcontinent were Iranian Sufis and mystics who took the path of the subcontinent for several reasons and settled there. Among the reliable sources that identify as many Iranian Sufis of the subcontinent as possible and provide valuable information in the field of Iranian mysticism and Sufism, as well as a rich source for knowing more Iranian mystics who have stayed in India; It is considered to be Ibn Battuta's travelogue. He mentions many mystics, Sufis, jurists and scientists of that time who were Iranians, and he refers to them as “men of God”, “guardian of God”, “saints of God” and “sheikhs”. First, he recounts their genealogy to the reader as much as possible, and then gives explanations about their life, deeds, virtues and history, in general, the way of conduct, worship and fasting, the way of wearing clothes and cloaks and its customs, mystical virtues, leaving ties. Worldliness, seclusion and seclusion, giving and feeding the poor, and he mentioned the age of mystics, which sometimes exceeds 140 years or even 200 years, is one of the most important and prominent points that Ibn Battuta pays attention to in his travelogue. His travelogue provides information about leaving the ties of Iranian mystics of Indian origin, which is unique and worthy of attention. In some cases, his travelogue completes the historical information related to Iranian mystics and Sufis.

The "Safavid"period is one of the special  times  in the   history of  Islam  in terms of the conflict between the centers of power over the factor of political-religious legitimacy. In this period, we witness the efforts of the institutions of the Shiite clergy, the Safavid monarchy, and Sufism to establish their legitimacy and marginalize rival currents,  with  the institution of the monarchy now leaning more towards the clergy. The conflict between the centers of power during this period, particularly with regard to the historical legitimacy of Sufism and the leadership role  of the clergy in the newly established  Shi'i society and system, had specific dimensions and aspects, and the writing of texts refuting Sufism by the clergy should be examined  in light of this historical horizon. The refutations of Sufism have fluctuated between the two poles of criticism and destruction; However, the general atmosphere of these texts is often influenced by the author's logic and polemical expression, and the type of criticism of the theoretical aspects of Sufism in these texts is not exempt from these conditions. In this article, by applying the method of discourse analysis and using the tools of critical stylistics, the relationship between the polemical destruction of theoretical mysticism and the  main politico- -religious components of the Safavid period in the seven refutations of Sufism during  this period has been investigate. From the perspective of this article, the refutations destroyed theoretical mysticism under the influence of the issue of legitimacy and are not reliable sources for analyzing the relationship between theoretical mysticism and Shiism

The question of whether literary criticism and theory existed in Iran's literary past or not is a question that has arisen in recent decades with the spread of modern literary criticism in Iran. In response to this new question, researchers and literary critics have different orientations. These orientations go back to the motivations and thoughts of these researchers and critics. Some believe in the existence of criticism and literary theory in Iran's past, and some do not accept this. The reasons of the second group are not very convincing. Also, it cannot deal with the evidence and signs of the existence of criticism and literary theory in those days. Iran's literary past has not been without criticism and literary theory; But with the definition of literary criticism and theory that existed in those days, and that definition should not be exactly the same imported definition that is common today of literary criticism and theory. Literary criticism in its modern sense is: creative, theoretical and methodical reading of the text to understand its secondary meanings and implied meanings. It is also a meaning-making approach and a new understanding of the text that is provided by reading the text in a new frame of reference. The theories that make modern literary criticism and differentiate between its types are interdisciplinary theories (see. Culler, 2000: 14). These theories are taken from such sciences as linguistics, psychology, sociology, etc. Unfortunately, sometimes the argument about the presence or absence of modern literary criticism and theory in Iran's past has caused neglect in identifying the tradition of literary criticism in those days and analyzing its characteristics and aspects. This essay believes in the existence of criticism and literary theory in the past of Iran and analyzes the tradition of theorizing and criticism. Because it intends to examine its features and coordinates and introduce a type of theme-oriented literary theory in Iran's past and the literary criticism formed based on it. We have called this type "mystic literary theory and criticism" considering its intellectual foundation and scope.  

This article is a theoretical and developmental article. So this article is written with a descriptive-analytical method. Library sources are used in this article. First, the resources are valued and classified. Then, conclusions were drawn from the information received from them. 

So far, various models have been presented for the typology of literary theories. In our opinion, the model proposed by Raman Selden and Peter Widdowson is the most efficient model for the typology of literary theories. This model was designed with the influence of Roman Jacobsen's (1896-1982) language communication model:Theories addressed to the author: romantic-humanist theories.
Reader-oriented theories: Reader-oriented and
 phenomenological theories.
Theme-oriented theories: Marxist theories.
Text oriented theories: formalist theories and new criticism.
Theories focused on code: structuralist theories.
Koresh Safavi has exactly imitated this model and quoted it in his books, Familiarity with Linguistics in Persian Literature Studies (2019) and Familiarity with the Theory of Literary Criticism (2012).
     According to the ideas presented and the models proposed to identify the types of literary theories, mystical literary theory is considered a subject-oriented theory. Because it has the greatest tendency to the subject. In mystical literary theory, meaning and content are important. This great content and meanings are closely related to "religion". The origin of the keyword "religious poetry" in mystical literary theory is here. In the mentioned discourse, this trend towards meaning versus the trend towards the form or the trend towards the container instead of the container has found many reflections in various fields of philosophy, politics, sociology, psychology, etc That It should be checked. In the following, for example, some manifestations of this problem have been discussed only in the literary opinions of Sufis. In the mystical literary theory, "what to say" is original and more important than "how to say" and this has made the literary work, whether it is a story or a poem, in the most optimistic state, only a tool to fulfill this desire. In the mystical intellectual atmosphere, poetry and poetry have been ridiculed in at least two aspects and considered worthless:The mystics were dependent on religion, and in religion, a poet has not had a pleasant image. The Qur'an describes poets as those who lead astray; They wander in every valley and do not do what they say (Shuara/226-224). In some verses, the Prophet of Islam has been cleared of the slander of poetry and the Qur'an has been cleared of the slander of poetry, and it has been said that the dignity of the Prophet is higher than these.
Until the development of mystic poetry, according to social and economic requirements, poetry mainly belonged to praise poets and a means to praise kings and powerful people. The poet has been looking for wealth with these poems. Romantic topics and descriptions in these poems are also about earthly (worthless) loves.

D Accepting modern literary theory and criticism is necessary and correct. But not in such a way that the fascination and fascination with it leads to the idea of the ineffectiveness of our literary tradition of literary theory and criticism. In the literary past of Iran, there has been literary criticism with a special definition of literary criticism in those periods. Since literary criticism is basically a theoretical practice, then there has been a literary theory in the literary tradition. These theories, which are found in the poetic treatises of philosophers and literary critics, rhetorical books, historical books, biographies and poetry collections, can be classified Based on the models used in the classification of modern literary theories.
According to the models presented in this regard, the mystical literary theory is a theory focused on the subject and is formed on the basis of the ideas and opinions of the Sufis. In mystical literary theory, content and meaning are superior to structure and form. This problem is the center of gravity of mystical literary theory and has shown itself in various ways in the discourse of literary criticism of Sufism. In this theory, the superiority of content over form has led to the dislike of poetry as a common literary form in those days. Also, in rating poets, religious poets are superior to praise poets. When talking about the story, it is looked at as a shell whose credibility is based on the content and the brain that is placed in it.

Malfuzat is said to the texts that are the result of writing and collecting the words of sheikhs in sufi meetings of India. After the writing of “Fawaid al-Fuad” Amir Hassan Sijzi, which is the most impressive example of this literary genre, in the early 8th century, some works called Malfuzat appeared, which were related to the early sheikhs of Chishti and at least a century ago.There have always been debates about the authenticity and attribution of these works to their author. This article compares two works of “Malfuzat” by Chishti Order; Khair al-Majalis, the compilations of sheikh Nasiruddin Mahmood chirag dehlavi, is reliable in terms of authenticity, and the other is anis Al-Arwah, the compilations of sheikh Usman Harooni, which became popular a century after it was written.this article, by reviewing these two works more closely and examining the structural and content characteristics, gives reasons that reveal the imputation and inauthenticity of anis al-arwah compared to other text. The most important of these reasons are the absence of the presence of the author, the existence of historical ambiguity in the work, the attribution of the writing of the text to the main caliph sheikh, the existence of some characteristics of written texts, and the low frequency of verbal character in attributed and fake text.

One of the ways of spreading the teachings of Sufi is diffusion of the precious sermons, teachingsandrecommendations of Sufis heads and figures or elders, which were held on pulpits and chairs and discussion circles with the presence of students, disciples and followers, and were expressed in the form of lectures and speeches.Such meetings and groups of discussion and lessons of Sufis, which are a type of written dialogue with a speech tone and address combined with advice, guidance and sermon, and are organized according to the teachings of Sheikh and teacher or at the request of people and disciples, are called sermons meetings.Sheikh Abu Saeed Abi Al Khair who engaged in the training and guidance of the students. Due to his wide and abundant information in the interpretation of the Qur'an, hadith, jurisprudence and literature, his sermons were always full of such topics, and due to his subtle taste, sharpness of mind and good conversation, he captivated the audience in the assembly.In this article, various aspects of himgatherings have been discussed and investigated based on the books Abu Saeed States and Speeches and The Mysteries of Unification which have narrated a lot in this field. Also, the motivations of Sheikh Abu Saeed for holding sermons, the manner of beginning and ending the speech, the inner states of Abu Saeed and those present in the meetings, the content of the meetings, the ornaments of the speech, the manner of expression and the tone of the speech with mention of the witness.

One of the common social and intellectual approaches in history is mysticism and Sufism,which has been accompanied by changes since its formation until its peak and perfection.approach, despite the effect on components, has also been affected by various factors.Despite the impact on other components, approach has also been influenced by various factors, and at the same time,these interactions have created platform that caused the spread or stagnation of the school of Sufism.This article has analyzed the reasons for the emergence of Sufism and Sufism based on Gramsci's theory hegemony with the analytical-descriptive method and the use of reliable library sources.Hegemony means power and dominance.Gramsci's belief, hegemony takes place without coercion by relying on persuasion and public consent.result of the research shows in the early centuries,which considered as the foundation and budding period of Sufism,cultural,political and religious issues and especially social and ideological issues played a role in gaining the strength of Sufism.which include:the importance of religion and the nature of God-knowing of man, the emergence of the Islamic religion,attention to the interior of the Sharia, the social situation of the society,the emergence of some personalities,the presentation of the true issues of Sufism, the emergence of some sects,the lifestyle of the Prophet Helping Sufis to oppressed people, writing books, introspection of ascetics, tendency to asceticism, belief in the mortality of the world, belief in avoiding self-worship,belief in reward and punishment,belief in taking care of deeds,approach of kings to Sufism and Sufis which has caused Sufism and Sufism to be among the hegemon group and guide the public mind towards persuasion and satisfaction not by force but by consent and political leadership

In any case, we are talking about Sufism and the heritage of this nation, which, as an all-encompassing intellectual system, has taken root in the parts and essences of our Iranian culture, despite all these transformations, and is considered an inseparable part of our thought and culture. In a way that is tied in ups and downs, in sadness and happiness, in failure and victory, in hope and despair, in love and hate, and in our minds and language. And in our opinion, the idea of Iranian culture is not without this element of the path. So trying to know Sufism will be trying to know Iranians and maybe it was on this basis that many researchers have debated and criticized Sufism in the present day and will undoubtedly continue to do so.Anyway, this Sufism and mysticism has had many friends and enemies throughout its long history and of course it will have; But this legacy, what it does not have, is a critique of the Sufi legacy, or more difficult and important than that, the assessment of the truth-seeking scale of mysticism and the truth-telling level of mystics.In general, the opponents of Sufism can be divided into two categories: a group of them have rejected the whole system of this intellectual system; Another group has considered some of the teachings of the Sufis to be derogatory from their principle or understanding regarding the relationship between man and God, man and man, man and the world, man and death, etc.

According to the ruling of the Prophet's family, it is necessary to pay attention to the words of Sufis and non-Sufis in order to get a clearer picture of Sufism. Therefore, this research is based on a library study and a descriptive-analytical method.

​In-school criticism: This group has emerged among the Sufis themselves, and it would not be an exaggeration to say that the Sufism movement is the result of this critical view of the rulers who consider themselves the undisputed and rightful heirs of the Prophet. The badheirs who, thanks to the Prophet of Mercy, Muhammad (PBUH), indulged in luxury and plundered the lives and property of Muslims.Out-school criticism: From the time of the emergence of Sufism, various ways of thinking were incompatible with it and were rejected and denied by them. Among these schools of thought, the jurists are considered to be the staunch opponents of Sufism, and they spent all their time and sorrow in rejecting and denying them. Their belief is that there was no name or sign of them in the era of the Prophet (PBUH). Rather, the Prophet (PBUH) has forbidden seclusion with a slogan and has considered the religion of Islam to be the religion of jihad and effort. After the death of Prophet Muhammad due to the nation's deprivation of his spirituality and the deviation of the leadership of the Islamic society, little by little incorrect thoughts and ideas spread among Muslims. which led to the emergence of some ascetics who went to extremes in asceticism and abandoning worldly possessions and avoiding people And gradually they created a ritual and customs for themselves and gave themselves the name Sufi and separated their way from the way of Muslims.

various and numerous works about the rejection and acceptance of Sufia has been written. Many of these works are written by Sufis (In- school) and non-Sufis (out-school). The point worth considering about these studies is that we are dealing with two types of studies: Thinkers and researchers who have no goal other than research and in fact impartially introduce the basics of various sects; And the other group has criticized it biasedly and out of ignorance.

The present article aims to elucidate the role of Ibn Qaysarani in defending Sufism and solidifying its position from the perspective of Sama’. By using an analytical-descriptive research method, a brief report of Ibn Qaysarani's two narrations in Safwa al-Tasawuf and Kitab al-Sama’ is provided. Then, his method in substantiating the permissibility of Sama’ is clarified. Furthermore, Ghazali's view of Sama in Ehyaye Olum-e-Din is examined and its similarities and differences with Ibn Qaysarani's view are shown. The importance of this discussion lies in the fact that both of them were among the prominent scholars of religion and among the elders of hadith, who sought a root for their fatwas in the Qur'an and the Sunnah, and they figured out a way to the Sunnah of the Prophet and the Companions for all the movements and states of the Sufis in the monastic system. With their knowledge both in the field of theology and jurisprudence as well as the Book and Sunnah, unlike the conservative Sufis, they issued verdicts concerning permissibility of Sama’, through deploying the methods of scholars and jurists and relying on verses, hadiths, and Sunnah.

The prose of Islamic mystical meetings in the fifth century has characteristics that distinguish them from other literary prose. Features that can be investigated in both verbal and spiritual fields. Due to the fact that most of the audience of mystical gatherings were from the middle class and the common people, the need to use some rhetorical categories such as allegory, simile, symmetry, personification, and use of ironic compounds is inevitable. Meanwhile, some imagery techniques have a special place and importance in mystical works. In this article, an attempt has been made to explain and examine the rhetorical elements in the prose of the mystical preaching of the fifth century and to mention the importance of using them in the path of teaching mystical concepts, by bringing examples from prose books in the field of mystical preaching, and to discuss and examine how the Sheikhs benefit from these techniques.

Taalab ( seeking) is a verbal sign that has become widely used in Islamic mysticism. In order to find out the place of Taalab in Islamic Sufism, it is necessary to consider mysticism as a system, a system that is founded on the pillars of Sharia, Tariqat and Truth. This structure of conduct, is derived from tariqat and seeking is considered the first step in mystical conduct. Therefore, seeking is an inseparable part of the structure of mysticism, and traces of it can be seen in almost all works of mysticism. But in the meantime, two great mystics of Iran, Atar and Maulvi, have spoken about it a lot and accelerated its features. In Attar's thoughts, seeking is considered the first of the seven valleys of Saluk, and thus it should be considered as one of the defining components of his intellectual system, but in the Masnavi, it is basically a system of thought in which the place of the components of Rumi's thought can be recognized. There is no data. In the Masnavi, not one wadi of the wadi is considered as a saluk, and it is mentioned in a definite place; Rather, Masnavi can be present everywhere. Undoubtedly, it is difficult to find, categorize and measure them, which is a difficult task in Attar's thought. The result of this research shows that Attar and Maulavi consider the request as the beginning of conduct and one of the means to realize the nine goals. They know the truth, the health of the soul and the happiness of human beings, the data of this project was collected by the library method and after classification, it was described by the qualitative method.

Despite fierce opposition, Sufism continued to exist until the end of the Qajar period. There were still many monasteries in Iran and pashmina-clad Sufis were seen in the cities. But with Reza Shah's coming to power, Sufism declined to the extent that at the end of his reign, there was little sign of Sufis in Iranian society. The Khanqahs were abandoned and they no longer had the prosperity of the past; the Sufis had abandoned the Sufi turbans and put on the traditional clothes of the time. This article examines the political, economic, and intellectual grounds of the decline of Sufism in the First Pahlavi period and recounts their role in the decline of Sufism. The sharp criticism of Sufism and its teachings by the intellectuals of this period was one of the main reasons for the decline of Sufism in the first Pahlavi period; for example, Taghi Erani - who is the first significant figure of Iranian Marxism - considered mysticism/sufism to be the opiate of the masses. According to him, the function of mysticism/sufism was nothing but subjugating the poor classes of society (slaves and the like). Despite the influence of these criticisms on many elites of the society, the main reason for the decline of Sufism should be sought in the laws enacted by the Pahlavi government in matters such as endowments. In accordance with these laws, endowments - which were the most important sources of income for Khanqahs - were confiscated and their supervision was left to the government; by making the livelihood of Sufis more difficult, it practically made monasticism and seclusion impossible and prepared the ground for the dismantling of Sufism.

Jawanmardi is an established sect in Iran that was initially formed as a social action to realize the rights of the oppressed, and over time thrived in terms of theoretical fundamentals, teachings, and practices, while also divided up into various movements and associations. Such groups played a substantial role in the community during diverse epochs. Precisely in the wake of Islam, the social actions of Jawanmardan were significantly reformed in a way that some Islamic scholars consider Islamic mysticism as the major source of impact for Javanmardi groups, specifically futuwwat. Although Jawanmardi has been a serious social movement in the history of Iran, its significant dimensions, i.e. social interactions and actions, are yet to be investigated. In fact, their theoretical fundamentals, interactions with other groups, and social movements and social actions have not been fully explicated. Taking a historical method a descriptive-analytical approach, the present study analyzes social interactions and actions of Jawanmardan (adherents of Jawanmardi associations). The findings suggest that Jawanmardan were influenced by Islamic mysticism as their major intellectual source while more research reveals the implications of pre-Islam. Additionally, they preserved diligent and restless interactions with mystics, governors, and craftsmen. Jawanmardi associations mainly strived to combat oppression, serve humans regarding guardianship of cities, prodigality, altruism, maintaining safety, as well as patrolling ways and pilgrimage and commercial caravans (travelers journeying together).

Abu Abdullah Mohammad Ibn Khafif Shirazi, the founder of the Khafifi mystical dynasty, is among the most influential figures in the history of Islamic Sufism. In spite of his crucial role in developing and expanding Islamic mysticism, there has been no systematic study of his mystical disposition to date. This descriptive-analytic research was conducted to gain a profounder understanding of Ibn Khafif's mystical disposition. The questions addressed are: What is the origin and destination of mystical journey in Ibn Khafif's approach, and where do the other destinations lie in between? How important is each of these destinations to the seeker's progress? Which abilities are required to earn the achievements of each destination and what are the manners for acquiring them? The works and sayings of Sheikh did not provide clear responses to these questions; however, the most significant outcome derived from the existing evidence is that devotion is the origin of conduct, and divine recognition is the goal. The origin and the final destination are separated by mystical destinations; among which are mystical states, and according to Ibn Khafif, they are superior to the stations. As the destination of consciousness is preferred over inebriation, and hence, less importance is placed on expansion, enchantment, profanity, and prayer-like dancing, and more emphasis is placed on poverty, asceticism, fear, and grief destinations, the importance of presence is also elevated above that of absence. The destination of poverty is of particular importance to Ibn Khafif, and the preference for poverty over wealth is another indicator worth observing in his mystical disposition. His mysticism is based on Junaid Baghdadi’s teachings; nevertheless, he was influenced by the mystical teachings of Bayazid, which were disseminated in Fars.

The purpose of this study is to investigate the capacity of the mystical Sunnis of the Indian subcontinent to increase the soft power of the Islamic Revolution, which is done by focusing on Pakistan and believing in the love of the Ahl al-Bayt (PBUH). Has been with 11 Iranian and Pakistani elites. Library and field studies have been used to enrich this research. The findings of this research indicate that the "love of the Ahl al-Bayt (as)" of mystical sects is of great importance. Great respect for Sadat, narration of many hadiths from the infallible Imams (PBUH), pilgrimage, appeal, supplication and intercession are among the doctrinal capacities of the discourse of the Islamic Revolution.

Ayatollah Khamenei's "look to the east" strategy, especially in the second step statement, stems from his familiarity with Eastern culture and his deep knowledge of Islamic history and civilization in the Indian subcontinent. Keywords such as “soft power” and “soft warfare” and their cultural, political and economic resources have become more important as military options for each other diminish. Joseph Nye (then Dean of the John F. Kennedy School of Public Studies and Harvard University) sees the use of potential and actual doctrinal and cultural capacities as influential, deeper, and longer lasting.
The question is, given the growth of "takfiri" movements in the West Asian region and the many religious and cultural similarities between Iran and Pakistan, can a strong link be established between Shiites and Sunnis? The main purpose of this study is to identify the opportunities for the Islamic Republic of Iran to develop the soft power of the Islamic Revolution. In this way, the prevention and treatment of devastating religious and cultural challenges will occur in the region, especially in the Indian subcontinent.

The type of research is analytical and applied and in terms of method is descriptive-comparative. In order to understand the religious similarities between Iranian Shiites and Sufi Sunnis in Pakistan, the method of collection, library and field has been used. Also, the method of elitism or in-depth interviews with 11 experts have been used. Finally, from the obtained results, solutions to increase the soft power of the Islamic Revolution have been presented.

The hallmark of Islam propagated by Iranians in the Indian subcontinent is mysticism and Sufism. Mystical Islam spread through the Persian language. There are many similar and common beliefs between Sunni and Shiite Sufis. Expressing love for the infallible Imams, especially Imam Ali (as), is a proof of this similarity. All Pakistani Sufi sects, including the four main sects, have spread to the subcontinent through the Iranians. That is, he was either the founder of the Iranian sector it spread through the Iranians. (Taheri, 1389, 29) Summary of all the teachings of sects is now known as "Barelvis".

The culture of the Indian subcontinent and Pakistan is a continuation of Islamic Iranian civilization. The atmosphere is Sufi. The mystical atmosphere is intertwined with the love of the Ahl al-Bayt (as). The discourse of "love of the Ahl al-Bayt (as)" among the Sunni sects of Pakistan and the Shiites is one of the similarities between the Muslims of the two countries. The superiority of Ali PBUH and the acceptance of his esoteric caliphate and the great respect for Sadat are other discourse similarities between the two. This ideological and cultural capacity can be used to develop the soft power of the Islamic Republic and to counter the soft war of the enemies.

Ayn al-Quzat Hamedani is one of the famous Iranian mystics of the late fifth and early sixth centuries AH. He in early youth studied theological books to find out the truth and the basis of his beliefs, but he involved a kind of intellectual revolution, and then he became interested in mysticism. It is understood from his works that he was acquainted with books of religions other than Islam. Due to his inquisitive mind and his place of residence, which was generally in west of Iran, it is possible that he was acquainted with the beliefs of the Ahl-e Haqq and was influenced by their thoughts. In this article, in order to prove or disprove this possibility, the ideas of Ayn al-Quzat and Ahl-e Haqq (in important topics such as: resurrection, Satan's disobedience, primary fault, unity, penetration, predestination and free will and creation of the world) are comparatively studied.Keywords: Ayn al-Quzat, Ahl-e Haqq, intellectual revolution, Theological beliefs, Sufism

In the Sufi tradition, wayfaring in the realm of the way requires a guru who can guide the wayfarer through the obstacles and in the discovery and understanding of mystical knowledge and the experience of truth. Many books, which deal with the rites of this spiritual journey and conduct, have emphasized the necessity of the presence of the guru and the commitment of the disciple to follow him. In this guidance and leadership, a discourse is made between the guru and the disciple. A discourse that the guru tries to guide the disciple by maintaining a discipline to oblige the disciple to do it (rites of the way). Based on Michel Foucault’s theory of power discourse, the purpose of this article is to review the guru-disciple relationship and to evaluate the aspects of “subjugation” and “transformation” of the wayfarer from “known and free subject” to “subordinate and bound subject” in the Sufi culture. This article uses the discourse analysis method. The result of this authoritative discourse and the existence of “bound subjects” can be attributed to the lack of a polyphonic and dynamic culture in the Sufi tradition, guru-worship, and the formation of the ritual collection of “manners of pilgrimage of Sheiks’ shrines”.

The present study examines the motives and purpose of the authors of mystical texts in writing their works. In this regard, fifty mystical books from different types of mystical writings of Persian prose have been selected and the motives for their authorship have been analyzed. Some of the authors of these works have mentioned several purposes for writing their works. Thus, he motives for writing these texts were determined in order of frequency and were classified into eleven cases and the approximate percentage of each was determined as 1)Writing at the request of friends and disciples (19%), 2) Writing without mentioning a specific reason or motive (17%), 3) Writing with the motive of preserving the sayings of elders (11%), 4) Writing in reaction against claimants and corruption of the sect (9%), 5) Writing for the purpose of public education in the Persian language (8%), 6) Writing with the intention of presenting to the elders (8%), 7) Writing of the work with the intention of leaving a souvenir (7%), 8) Writing in order to answers to questions (5%), 9) Writing with the intention of expansion Previous Short Works (3%), 10) Writing by Occult Inspiration (3%), and 11), and Writing motivated to express grief (2%).

This article, seeks to reveal the hidden layers of discursive communication in Sufi language and to study textual structure of Auhaduddin Kermani’s Managheb, a Persian mystic and poet of the sixth and seventh centuries. In order to achieve this purpose, the linguistic elements (nouns, adjectives, verbs, pronouns, plural nouns, adverbs, synonyms, numbers), the structural and contextual dimensions (context and position, inversion and suspension of reality, reject criticism and questioning) and their links with the dominant discourses (the prophets, the system of caliphate and the government, the mystic elders and other texts) have been examined in three steps of description, explanation and interpretation. Finally, by comparing a common anecdote in Auhaduddin Kermani’s Managheb, and Attar’s Tazkirat al-Awliya, critical and comparative structural analysis of the text is discussed.This article, seeks to reveal the hidden layers of discursive communication in Sufi language and to study textual structure of Auhaduddin Kermani’s Managheb, a Persian mystic and poet of the sixth and seventh centuries. In order to achieve this purpose, the linguistic elements , the structural and contextual dimensions (context and position, inversion and suspension of reality, reject criticism and questioning) and their links with the dominant discourses (the prophets, the system of caliphate and the government, the mystic elders and other texts) have been examined in three steps of description, explanation and interpretation. Finally, by comparing a common anecdote in Auhaduddin Kermani’s Managheb, and Attar’s Tazkirat al-Awliya, critical and comparative structural analysis of the text is discussed.

The story of Joseph the prophet has been particularly paid attention to in Nizari Quhistani’s book of poem. The research question of this study is going to explore how the component parts and characters of this story are dealt with allegorically and used to express the mystical, religious, moral, and philosophical thoughts of poet. Another posed question of this study deals with the allegories used by Nizari to express the story of Joseph and the trajectory according which the story is explained. A book titled Kashf o lasrar by Abolfazl Meibodi and an article titled Esharat Erfani dar Dastane Hazrat Yousef are used as literature review. The significance of this study is emanated from Nizari’s special attention to the great story of Joseph from mystical and allegorical viewpoint. The current study attempts to discover the allegorical position of this story in Nizari’s book of poem and also to elaborate on the component parts of the story of Joseph in a framework of mystical literature. The descriptive and analytical methodology, by using library sources, are used to develop our research project. After note taking about any single part and character, they are categorized and analyzed. Finally, regarding to the features of allegorical approach, the researcher investigate the component parts and characters in the framework of mystical literature. The findings of this study shows that Hakim Nizari had a mystical view on the story of Joseph and all characters and elements of the story are used symbolically and allegorically.