مجله ادبیات عرفانی
پیاپی 16 (بهار و تابستان 1396)

Late Modarres Razavi in the Hadiqat al Haqiqa annotations, at the bottom of "Drunk Camel in Desert" anecdote has suggestions that in his opinion are due to bad translation or misunderstanding of Sanai from original reasons of this anecdote i. e. Ibn- al- Muqaffa's Kalīlah wa Dimnah. In the original anecdote in Mahabharata and Kalīlah wa Dimnah, this word has recorded "ifil" (ÇÝیá) and perhaps Sanai due to a mistake has translated this word as underage camel. But what is cleared by the animal Semiology in Sanai's thoughts, is that he has selected the "Camel" symbol intentionally and deliberately. On this basis, in this note we introduce four well-documented reasons for the hypothesis of "Sanai's Intentional Selection". But what is cleared by the animal Semiology in Sanai's thoughts, is that he has selected the "Camel" symbol intentionally and deliberately. On this basis, in this note we introduce four well-documented reasons for the hypothesis of "Sanai's Intentional Selection".

Persian mystical texts indicate the evolution of the theory of divine love in Iranian-Islamic mysticism. This theory has evolved in the context of specific flows, formation, evolution, and ultimately evolved Most of Sufi used this theory in expressing the relationship between man and God. Of course, they have avoided the use of the word "love" about god in the early periods, mostly relying on Islamic-Quranic teachings to use the word "affection.
Since the fifth century onwards, many Sufis, despite the disagreements of theologians with this subject, have tended to refer to the Quranic concept of kindness(hobb)as "love.
Initial denial, relative acceptance in the fourth and fifth centuries, and absolute acceptance from the fifth century onwards, illustrates the evolution of this theory in Persian mystical texts.
Moreover, it seems that attention has been paid to this theory in the four currents: the Khorasan school, the school of Shiraz, the Suhrawardi school and the school of unity of Ibn Arabi According to the mystical texts, the characteristics and attitudes of each school are plotted against this theory.
In this article, by analytical-descriptive method, the evolution of this theory in Persian mystical texts and its most important intellectual and discursive currents have been investigated.

One of the most prominent works of Persian language and literature is Nizami’s Makhzan al-Asrar, which can be studied as an open source textbook. This work, as its name implies and as the poet says, is the source of secrets and divine mystery, and contains the elements and parts that could be understood only by thinking beyond the apparent meaning and discovering the symbols and foundations of archetype. One of the most important and complex parts of Makhzan al-Asrar, is the part that Nizami has described his two secrets with its hearts and minds. The purpose of this research is to study the symbolism and analysis of this part, and understanding it, on one handm discovers many mysteries of Makhzan al-Asrar, and on the other hand, helps the audience to achieve the symbolic concepts of other poetries of Nizami. According to the findings and results of this library-based research, the dual secrets of Nizami indicate the realities that the poet is experiencing, and he is presented with symbols of archetype such as: Paradise, Anima, Heart, wind, Old-wise, shadow, and so on, and experiences a spiritual and inner rejuvenation that comes from the thoughts.

Contrary to the prevalent and dominant notion which considers mystical texts without any cognitive and philosophical topics, cognitive propositions and foundations can be seen profusely in mystical texts, specifically in Mowlavi's couplet-poem. Mowlavi is aware of the role of schemas, mentality and situations in shaping human cognition (his world is as much as his vision). Although this was Existentialism that initially conceptualized existential experiences, since human existed, he has found himself involved with these situations. Thinkers such as Mowlavi have spoken of these existential experiences. From Rumi's point of view, our knowledge of ourselves and of the world are based on credits that we consider to be decisive and dogmatic, but we find in some situations that they are not so reliable. To show the incredibility of cognition and the conditional mentalities, he frequently placed his storie's characters in a brittle, tensional, and boundary situation to made their inaccurate and negative forms which seemed evident, natural and credible deconstructed and changed with an examination of existential experiences. In these boundary situations (in the words of Jaspers) and the experience of their anxiety, credible support and formal stereotypes collapse and the possibility of new experiences and perspectives, such as the possibility of experiencing beyond limits, namely, transcendence and being in itself (An-sich-sein), is shaped.

In this thesis, we intend to analyze the discourse of some of the treatises denying sufism in saffavid era. For this purpose, first we explain the discourse order of saffavid era around the relationship between the three institutions of sufism, clergy and monarchy. This historical viewpoint shows the texture in which there were the treatises denying sufism. In the following, we have addressed the desirable discourse order of treatises authors, instruments and fixing methods in the text of treatises. The authors tried to exceed the sufism from discourse order and legitimate field of the period. They denied any historical and ideological relationship between sufism and shiism. In the meantime, some of the cultural elites of time have accepted the true and non-diverging sufism in desirable discourse order, with a more moderate view. In the end, we dealt with the reflection of the historical equations and disputes of the era, in the form of the opposition of discourses in the text of the treatises. Two main goals of this research are the general depiction of the effective historical context, and the inter-text and intra-text relationship.

In present article, the realization of aesthetic system of discourse is analyzed in “Story of Halíma’s Asking Help of the Idols”, in the fourth book of Masnavi. Collaboration and interaction of sound and light as two sensory-perceptual factors, play a significant role in this story’s plot, and are the basis of formation of meaning. The aesthetic system of discourse is realized in a sensory-perceptual and eventual process with the presence of such elements as affection, sense, event, and being. The issue that arises here is how light and sound can form a new discourse in an interactive way, and create a new and unpredicted meaning. Therefore, the fundamental question of the present study is how sound and light as two sensory-perceptual factors can lead to realization of the aesthetic system and transcendence of discourse, and what are the functions of such a process? In fact, the purpose of the present research is to study how literary aesthetic system of discourse is formed in the mentioned story, and to explain the functions of its sign-semantic. The assumption is that, two sensory-perceptual factors of sound and light participate in an interactive space. This situation transforms the discursive space into a sensory, eventual, and being space. As a result, a kind of aesthetic system is formed that eventually leads to a transcendental presence.

In order to realize the research goals in mystical research, it is necessary to adopt a methodology that is scientific and consistent with the nature of that field. One of the basic issues in mystical research is the recognition of the mystical tradition and disposition of every mystic. In fact, the first and most urgent step in the mystical studies seems to be to explain the tradition and disposition of the mystics. Unfortunately, in spite of numerous researches on mysticism and Sufism, no research has ever been done in this area.
In this article, we attempt to provide a method for explaining the mystical tradition and disposition, according to the nature of Islamic mysticism. In this method, four pillars (the goal and the end, method, themes and the concepts, and educational system) are identified for the mystical tradition and, three axes paths, themes and concepts, educational system) are determined for mystical disposition. According to these pillars and axes, it is possible to explain the mystic tradition and disposition of a mystic. In addition, in this paper, the method is applied as an example for the case of Aziz bin Mohammad Nasafi. Nasafi has tried to choose a path between the two mystical traditions. Accordingly, he adheres to the second tradition in principles and fundamentals, while he follows the first mystical tradition in subordinate issues. His mystical disposition is also based on his master’s mystical disposition, which is of course accompanied with his initiatives in the areas of conduct and ontology.