مجله پژوهش های ادب عرفانی (گوهر گویا)
سال دوازدهم شماره 4 (پیاپی 39، زمستان 1397)

In some ancient resources, the Sharaf al-dn Manyari's attitude (1263-1380 AD) is attributed to the Sohrevardiyeh most of resources contemporary to him, Sharaf al-dîn has been attributed to Kubrawiyyaand Ferdowsiyeh. In this research, using descriptive-analytical methodology or Chastiyah dynasties. While based on the works of Sheykh Manyari as well as, the focal issue, i.e. invalidity of attributing Sheykh Manyari to Sohrevardiyeh and sometimes to Chestiyeh is studied to respond three questions of explaining the necessity of specifying the Sheykh Manyari's attitude, classifying Sharaf al-dn Manyari's attribution to different dynasties in resources, as well as studying the probabilities for the formation and promotion of these attributions in different typologies. Therefore, first referring to the one of the Sharaf al-dîn works called MâdanolMaãni (before 1348 AD, October) and other contemporary and ancient resources, the incorrectness of attributing Sheykh Manyari to Sohrevardiyeh and Chastiyah is mentioned and then three probabilities are provided to prevent this attribution. In addition, in third part of this article, some of most important effects of Najm al-dîn Kubra (1146-1221 AD) and other Kubrawiyya sheikhs and great men who are reflected in Maktubat-e-Sadiwould be provided to make clear the Ferdowsiyeh attribution to the Kubrawiyya dynasty as the main achievement of this article.

The theory of the Ayan Sabitah (Fixed Entities) is one of the ideas of Ibn Arabi in the field of mystical mysticism, which explains many other teachings, such as God's knowledge of the details, the issue of Predestination, Good and Evil, Unity of The Divine Acts, and the theory of the unity of existence. It is the scientific manifestation of the names and traits of God and the creation of beings along with effective destinies with them. From the point of view of Ibn Arabi, after the state of inherent oneness, in the rank of unity, all divine names and their attributes and forms appear in the knowledge of God. Accordingly, in the rank of unity, due to the plurality of names and the traits of the truth, the plurality of scientific forms of the creatures appear in the Hazrat-e-Elmieh. The external manifestation of the creatures after the foundation of the object occurs through the sacred grace of God, and after that, the existential object of creatures is manifested. In this article, it is determined that God's knowledge of the beings is not restricted to fixed entities towards creation and before it. But, in the fixed (eternal) entities of the beings, there exists the knowledge about their way of life and destinies of their eternal life. The purpose of this research is to reveal the active and continuous connection between External Entities and Fixed (Eternal) Entities. The acts and behaviors and the ethics of the fixed entities of human beings are capable of changing in many of the predictions in them. Consequently, there is a mutually active interaction between external beings and fixed entities. This, while denying absolute determinism of the mysticism, exemplifies the role of man's power in mapping his fate and changing his destiny. The methodology of this research is descriptive-analytical based on the documentary method and based on content analysis. In this study, based on the interpretive language, it becomes clear that a two-way relationship of the language and the concepts of the mind is present about True Lords and Foreign Lords.

Hazin Lahiji, the prominent Indian poet, has used poetry as an appropriate infrastructure for expressing his ascetic feelings (=Sufi feelings) and beliefs. One of the techniques of this mystical poet is the expression of purely mystical emotions in the form of symbolizing the personalities that are important in explaining his worldview. The symbolic motifs mentioned in Lahiji’s poetry in this area are the symbolic character of Khezr which has various functions and sometimes contradictory functions due to its semantic flexibility or conceptual reciprocity. The basis of the authors in this article is a descriptive-analytical study of that part of Hazin Lahiji’s pomes that transformed the character of Khezr and extended the meaning of this symbolic word to a variety of changes. The results of this research show that the symbolic uses of Khezr in Lahiji, though basically retain their religious nature, but when mixed with romantic thoughts, pass through the ends with the expected meanings, and reveal special effects of the symbolism in front of the eyes.

From the second half of the eighteenth century, European orientalists translated and perfected the works of Attar. This was started by von Stewemer in Germany. After him, in the late eighteenth century and early nineteenth century, Silvestre de Sacy was influential in introducing Attar to the West with the French translation of the Pand Nameh and Manṭiq-uṭ-Ṭayr. Eduard Fitzgerald read the introduction by Gartens Dutzis to the French translation of Attar’s Manṭiq-uṭ-Ṭayr, and published the English version of the work ‘The Conference of the Birds’ in 1889. Thus, in the nineteenth and early twentieth centuries a movement in translation, correction, and interpretation of Attar's works emerged, and Attar’s collections were introduced to Europeans, and a new window opened for European poets and writers. The main purpose of this study is to examine how Attar's mystical thoughts and works influence France, England and Germany. Also, which works of Attar have been paid attention to and translated more? The research methodology is based on description and analysis. The findings of this article show that although the Germans were the first translators of Attar's work, the French played a more important role in introducing Attar to the West. The countries of Germany and England have been influenced more by Attar’s Pand Nameh and Manṭiq-uṭ-Ṭayr and Attar's mystical thoughts and works have a noticeable effect on the works of European poets and writers

In the poem of mysticism and Sufism, many mystics have spoken about the theme of ‘intellect’ and have expressed a trinary viewpoint regarding the biological and environmental characteristics as well as external and environmental factors. Some have praised and named him by the name of light and attendant of life. Others, on the contrary, have introduced the intellect as unable, which says nonsense and makes claim and some have sometimes assumed him the ladder of the roof of right and sometimes catena of life. In this writing we have tried to examine the viewpoint of Sanai, Attar and Mowlana as the three main characters in the history of mystical poetry in relation to the key concept of intellect and showed that, in the 74 macro-metaphors, they refer to three types of positive, negative, and two-dimensional metaphors in their sonnets. Metaphors such as guidance, adeptness, laddering of the right roof, eyes, awakening, and awareness are in the realm of positive metaphors. Catena, chain, humiliation, abjectness, prate and rebellion are associated with negative metaphors; and old in the realm of two-dimensional metaphor. Based on these three types of metaphors, it can be said that the historical movement of negative semantic metaphors has ascend from Sanai to Attar and has descend from Attar to Mowlana. The theoretical basis of the research is the theory of cognitive metaphors, which contrary to the traditional view of metaphor, believes that not only language but our daily conceptual system, mind and inside are essentially metaphorical.

One of the major subjects in Mysticism is its path to gain Mystical knowledge and certitude; a path which is different to that of science and philosophy. In fact, using unveiling, Semi Dream (Vaghe'eh), intuition and generally mystical experiences and the manner of intuition in gaining Mystical knowledge, are the most basic subjects in mystical studies.  For better understanding the nature of unveiling (kashf), finding the manner of the perception of these experiences is more important than anything else. Scrutinizing human perception especially Mystical perceptions like unveiling (kashf) requires an opportunity for studying history of thought in Philosophy and Mystism, since Plato till now. But when the viewpoints of Sofia, philosophers and thinkers meet, it suggests that mystic creates the context of realization of unveiling (kashf) with spiritual struggle (mujahidah), endeavor (riyadah) and dhikr in an intermediary world, called Mundus Imaginalis. The heart of the mystic is the part for perceiving these experiences that makes the experience of unveiling (kashf) possible by gaining insight (Basirah) and applying a power, called active imagination and spiritual energy (himmat).