مجله عرفانیات در ادب فارسی (ادب و عرفان)
پیاپی 38 (بهار 1398)

One of the important issues in the philosophy of mysticism is the reality of the appurtenant in mystical intuition. Among the important issues this section is answer to this question of how can justify that objectivity in mystical intuition, according to philosophical reality (ontology) and epistemological issues. In this essay, we have tried to study the objectivity of intuitive knowledge in Islamic mysticism. Objectivity in this article is used in two means، ص One means the Kantian, that according to the main criterion of objectivity to be a common understanding and to be tried for everyone. And according to this view, the intuitive knowledge in mysticism can have objective because this knowledge can be obtained by way of practical action with similar procedures and to cross the designated homes under the supervision of the Sheikh or Murad for the seekers is achievable; therefore, the necessity of the presence of the Sheikh to cross the homes can be regarded as the main criterion for this objectivity. And the other means is externally and reality-in the face of subjectivity- the possession of mysticism is a real thing apart from the illusion and mystic mentality, and mysticism have objectivity. According to the truth theory of conformity, this objectivity is a criterion for assessing validity and distinguishing it from purely mental imaginings.

“Godless words” , “inspired paradox” and as mystics phrase it “Shath” is a language creation of a mystic’s enchanted soul’s excitement and necessity. This mystic is a person whom is confronted with an illogical subject on one hand and on the other hand he has to use logical language which is a deficient tool for describing the illogical subject. Today’s fair audience – Regardless of Controversy going among those agreeing and those who doesn’t agree with Sufism and “Shath” – reviews scripts that have been remained from mystics and tries to understand them by knowing their elements and categories. Hussein Ibn Mansur Hallaj (244-309A.H.) is one of Sufism’s hero ,he had been hanged with excuse of saying “Shath” he remained a treasury heritage of Narrative “Shath” in his poems to us. In the text first we overlooked the etymology , history , the opposed and agreed opinions then we took a glance to different subjects of “Shath” and it’s Narrative types afterward by linking these concepts to Hallaj’s poems we tried to study types of Narrative “Shaths” in Hallaj’s poems.In the end we specified the most important subjects of “Shath” in Hallaj’s poems.

The magic is something with a subtle source, which is not seen with eye, and its source cannot be found in a normal way. The magic has a variety of forms that have harmful and non-harmful effects. The wizards use the latter one to deceive people. The motive for choosing this topic among other ones is that some people resort to the magic for different reasons such as: outbreaking demons for the discovery of the lost, confliction between the couples, and conquering the fairies and angels, etc. On the other hand, some verses of the Holy Quran expressly address the magic, and we find the manifestation of these verses in the poems of Mawlana Jalal-ud-Din Balkhi-Rumi. Since the main purpose of the present study was to examine "the magic from the perspectives of jurisprudence and Mawlana", first, the concept of magic was investigated on the basis of both literal and juridical terms and the perspective of Mawlana. The final result of this study showed that the magic is forbidden, and Mowlana's view is based on this result.

The mystics and narrators have expressed texts in the expression of their views and views on the order and prose in the field of interpretation, education, and mysticism. These texts have a literary and mystical value, and their extent and features have led researchers to consider it as mystical and literary works. Obviously, Jami is one of the greatest mystics in the world of mysticism and creation. Mohammad Bin Gholam Gholami Sharif Youssef and Zalaykha Jamie have used the thoughts of the Cup. The manuscript of the description of Masnavi "Yousef and Zulikha Jami" or "Jubilee of Love" by Mohammad bin Gholam bin Mohammad Ghelvyy from the Persian dialects of the Indian subcontinent in the twelfth and early thirteenth centuries, although considered second hand Persian, is definitely The reason for knowledge and information and familiarity with the word, command, and meanings and expressions, will be the way for researchers to explain the difficulties of the poetry of "Yusef and Zalaykha Jamie". He plays an important role in describing and conveying the messages of Youssef and Zulaykha Jami, which he liked in the book's title. This research is an attempt to understand the syntax of the mystic language of these two mystics, in which the mystical thoughts can be found in this paper.

Crying is one of the main issues in the mystical literature of Iran, especially in the writings of Sana'i, the first poet who introduces mysticism into poetry. Types of burns and baits Need, prayers, happiness, sadness and mourning, directly or indirectly related to crying. Study of sorrow and joy is the concerns of seekers in the field of literature, because sometimes we encounter cries of joy and happiness. So it deserves to be done with proper research. This article deals with crying in the texts of the Sana'a mystical order and states that when and how the cry is creeping on this great poet, the Sanai is a poet who is an admixer of mysticism and Sufism. In his works, the subject of crying is one of the characteristics that the way of love has been addressed. Of course, Sanai is not a poet of love and affection in general, and the aspect of wisdom and sharia and its accessories are of greater interest.

Persian poets have enjoyed their contemporary scholars and scholars on the literary sciences of the time, such as jurisprudence, theology, psychology, mysticism, philosophy, history, geography, medicine and astronomy. One of these poets, Hakim Jamal al-Din Abu Muhammad Ilyas bin Yusuf bin Zaki, is the military leader of the Ganja, the great speech of the Azerbaijani Republic of Iran in the sixth century AH. As it turns out from his poems, military virtue is not exclusive to poetry and poetry, he has been interested in literary techniques, history and stories from youth, and has been successful in science education. Although he is known as the masterpiece of Masnavi, the author of the narrative of storytelling in Persian poetry, he reveals his profound knowledge of the mysteries of his reservoir. It is natural that humans encounter problems and obstacles in the descents of life, work and education, which relaxes them from calm, discomfort and social anomalies, and makes them tired and desperate. In such a situation, a poet's poetry can take away sadness and grief from one person, and instead of seeding hope and vitality and belief. Mental health is one of the main perspectives in military poetry. With these precious resources, he links to the eternity of life and the greatness of values, and promises and encourages tomorrow. Mental health creates uninterrupted lives and underpins many of the barriers and problems of life.