مجله عرفانیات در ادب فارسی (ادب و عرفان)
پیاپی 41 (زمستان 1398)

From its very beginnings, man has always been a curious and inquisitive creature looking for goals to reach him, but what a destination is, where it is, and who it is has been an important issue that makes people more curious and purposeful. He believes that the structure of human beliefs is shaped by his moral characteristics and that the moral contaminants of human knowledge are distorted. The purpose of this research is to investigate the implications of ethical education from the point of view of Rumichr('39')s epistemology.The present research is a fundamental research and data acquisition tool.The findings of the research show that the methods, steps and principles of moral education from the point of view of Rumi are as follows: self-hypnosis, self-imbibition, blessing, cultivation, and avoidance of imitation. The stages describe repentance, patience, patience, faith, submission and submission, poverty and mortality, and principles including perfection, cultivation, counseling, avoidance of obedience, avoidance of unconsidered generalization and individual differences in human beings.

Embodiment of deeds and beliefs in the afterlife is the subject of Islamic verses and narratives, and has long been one of the issues of interest to Muslim scholars. The proof and explanation of this idea by Mulla Sadra caused the religious scholars attention again to that, while the roots of this issue were raised in the works of mystics such as Ibn Arabi and his followers. Mohi al-Din has been helped to proof embodiment of deeds by raising issues such as the relationship between the soul and the body, vertical body, angelic reincarnation and explaining the traits of the human soul.On the other hand, he has explained the embodiment of acts by creating actual objects by the soul. The mystical proof of the embodiment of deeds, sometimes takes place through the emergence of certain human qualities (such as the survival of the power of human imagination or the companion of the spirit and body in all the worlds) in the higher worlds and sometimes it refers to the human`s mystic journey in this world by the observation of other-worldly and imaginal forms of deeds that are devoted to some savages and mystics.

Human is the god’s caliph on earth and moving toward perfection is the most important feature of him. Attention to the perfect man and its recognition is one of the subjects that have considered by various religions. The perfect man in mysticism is like a mirror that has two faces: divine names and attributes manifest on one of the faces and the infallible god observes itself on it and on the other face displays the universe with all descriptions and perfections. this human in the world of mysticism is a universe itself (minor universe) and the whole universe is the major human and there is a coordination between the two of them. Qunawi and Molana are the amazements of human descent whose mystical thoughts and ideas in the books of Fukuk and Masnavi glitter like a shining sun in the sky of human cognitions. These two great mystics have met and connected to each other obviously. In this research, the thoughts of these two great mystic are explained by using the discussed subjects about perfect man in the mystical thoughts of Qunawi and Molana, and their commonalities and differences in their mystical thought.

This study, based on library studies and written in a descriptive-analytical manner,The researcher examine comparatively the topics of "fate" and "unity of existence" in Masnavi Molavi and Masnavies of Sulan valad (Ebtedaname, Robabname and Entehaname). The results show that Fate is one of the most basic teachings of Maulana and Sultan valad. From their point of view, unless the mystic reach the state of Fate, he cannot reach ascension; by reaching the threshold of Allah glory, he will see the image of Allah in his heart. Therefore, true survival is in the realm of fate not life. They also consider proliferation as a credit matter and believe that existence is the real truth but understanding this unity is only possible for those who burn their virtual existence against Allah. Molana and Sultan Valad speak of the unity of Allah and the perfect man andconsider the life of the divine people to be one with Allah.

Mysticism and Sufism have a long precedent during the history and have been appeared in the form of different manners throughout divine religions. Islamic mysticism has been experienced many changes from the beginning to the seventh century AH. This research employs Descriptive-Analytic approach for explaining the origin of Islamic Mysticism, studies its evolutions in intended periods and investigates the course of evolution and effective factors in each of centenaries. The prominent place of mysticism and Muslim mystics, the importance of this placement and the lack of research about Sufism and Mysticism in this regard and in the determined time duration are reasons for necessity of this research. The most important achievement of this study is tracing the route of Mysticism evolution that expressions the main origin of Islamic mysticism, the effectiveness of foreign religions, the appearance and development steps of Sufism until seventh century and its alterations in this period of time.

The myth taken from the Greek "Historia" means search, knowledge and story and tells the story of ancient men and their beliefs about creation. As a wise poet, Ferdowsi uses the language of code to express the myths of the Shahnameh, and reminds the reader: "Do not count this as a lie." Mysticism is a way of attaining the status of nearness to God, based on austerity and piety. Mystics use myths in code language to express mystical concepts. The use of this language, especially when using Shahnameh myths, is quite prominent. The basis of this research is the search for such reflections using library and written sources based on analysis and description. Of course, in mystical works, especially the letters and alchemy of the happiness of Imam Mohammad al-Ghazali, more religious narratives have been used than the myths of Shahnameh.