Analysis of red color expression, in Haft Peykar, based on Islamic mysticism

Nizami has benefited greatly from the symbolic functions and metaphorical expression of the Mehr and Zoroastrian rites in the Haft Peykar verse. The passage of Bahram Gour, the Sassanid king, in the seven domes, which actually means seven fire temples, in different colors, during the week and with emphasis on the relevant planets, is the central narrative. On the other hand, the similarity of these seven stages, with the ladder of the weekly step, in the ritual of Mehr, is the sign of Nizami's knowledge and loyalty to these rituals in his works. This close relationship has influenced the interpretation of semantic implications and color expression. As the meanings of the red expression in the Red Dome, which are associated with Mars, the Third Earth, and Tuesday, interpreted as the depiction of blood in the myth of the first cow in the Mehr ritual. The problem is that in the fourth dome, we encounter a different function of the red expression. This is a sign that he avoids the concepts of this religion and his deep knowledge about the color red in the Islamic world. The question is: Given the extensive connection that Nizami's story has made with the said rituals in Haft Peykar, how does the red color expression in this story correspond to the concepts and function of this color in Islamic mysticism? What are the signs of this in Haft Peykar? This article, in a descriptive-analytical and comparative way, shows that the story of the Red Dome has explicit references to the expressive implications of red in Islamic mysticism. In the poem The Red Dome of Wisdom and the Need for Rationality, in the form of specific keywords, for the main characters of men and women and their solutions in life. In fact, what Bahram teaches in this dome is the need to acquire rationality. Thus, the red color expression in Haft Peykar can only be interpreted based on the principles of Islamic mysticism, Not based on astronomy, Mehr religion or Zoroastrian religion. The red color in the red dome cannot have the origin of the Mehr ritual. Because, the fourth position in the ritual of Mehri's arrival is the position of the lion, which refers to "power" and "time". In the story of Nizami's fourth dome, neither time nor power is the main theme of the story. In addition, Lion is purple, not red. Some mystics before Nizami, as well as his contemporaries, attribute the expressive implications of red to rationality and the need to acquire wisdom. The expressive implications of red in the Red Dome narrative, with the rationality and values of the acquisition of wisdom and reason, are much more likely and reasoned than the expressive implications of red in the Mehr ritual. Also, the disappearance of Bahram at the end of the story of the Red Dome corresponds to the attainment of the rank of inexistence in Islamic mysticism, and differs from the goal of man in the ritual of Mehr.