نشریه عرفان پژوهی در ادبیات
پیاپی 1 (بهار و تابستان 1401)

Carl Gustav Jung, a Prominent Swiss psychologist and founder of Collective Unconscious theory and Mythical Criticism, introduces and analyzes ancient archetypes and symbols in his works which is based on extensive research on the myths, rituals and literature of primitive and ancient peoples and nations. According to him, they all reflect and project the collective psyche and subconscious of the human race in its history of evolution. Naturally, the traces of these archetypes can be seen in many mystical, religious and non-religious beliefs of various nations, including Islamic mysticism hitherto. In this study, which is taken from a dissertation on the symbolism of Tazkerat al-Awliya based on Jung's views, a comparative analytical method is used to analyze the archetype of animism or mana in Jung's works and search for evidence in Attar's Tazkerat al-Awliya. In this research, the archetype of Mana and the idea of animism in animals, plants, some natural elements and inanimate objects were examined in Jung's theories and the anecdotes of Tazkereh al-Awliya. The result of this research indicates the existence of this archetype in the mentioned mystical text and adaptation of its evidences with Jung's interpretations

The book Maqamat-i Zhendepil, written by Sadid-al Din Muhammad Qaznavi, on Sheikh Ahmad Namqi's Keramat (Wondrous States) is one of the linguistically valuable and significant works of literature which was edited by Mo'ayyed in 1340/1961. Maqamat mirrors popular thoughts, beliefs and habits of the people of that era. From the linguistic point of view, it contains colloquial words and expressions. Also thematically, it is considered as a Sufism-oriented book, which is also about the everyday life of those living in that era and geographical location (namely Torshiz, and Khorasan in general). There are flaws in the linguistic corrections and clarifications written by the editor. The purpose of this article is to use the examples found in other books of Dari literature and to refer to them in order to find these flaws and present them accurately.

The theory of cognitive or conceptual metaphors was first proposed by Lakoff and Johnson. According to their theory, metaphor was no longer just a rhetorical element specific to the poetry language, but they believed that metaphor is the basis of human thought. Although cognitive metaphors were first studied in everyday language, but due to the abstraction of mysticism, it gradually found its place in mystical studies. Sahifa Sajjadieh, a valuable book writen by the fourth Imam of the Shiites is one of the prayer books in which the Imam has expressed many mystical concepts in the form of prayer. Rumi's Masnavi on the other hand, is the most significant book of mystical poetry in Persian literature and has a special place in mystical literature. Adopting a descriptive-analytical approach, present study seeks to examine religious and mystical teachings about the concepts related to life and death from a cognitive perspective in these two works. The results of this research show that life and death are not detached from human beings and their existence. The nature of movement and becoming of mankind during life and his choices when faceing obstacles in the path of servanthood and love will prepare him for two different destinations and eventually encounters a self-made creature when he dies.

Bahr-ul-Maani is a collection of Sufi mystical letters by a Sufi of the Cheshtia path, Seyyed Mohammad ibn Nasir al-Din, Jafar Makki Hosseini (732-824 AH). This book was first corrected and researched by Dr. Mohammad Sarvar Molaei and published by the the Academy of Persian Language and Literature’s publications (Encyclopedia of Persian Language and Literature in the Subcontinent) in 1397. It has been mentioned as a significant and valuable mystical work in the biographies and researches of contemporary researchers and many exaggerations have been made in honor of its author. However, studying the text of the book, revealed what is contrary to what these resources indicate. The author claims pure and important mystical experiences and teachings, which he has tried to convey to his audience utmost. Nnevertheless, we found traces of that important mystical material in other resources, which of course belong to other authors. In the present article we try to introduce important mystical resources which are fundamental resources of intra-textual criticism method and despite direct quoting of their contents in his book, the author has not referred to them or their authors. In this research the author’s claims, who strongly believes that his writings have a rich depth of knowledge will be evaluated and also, the position of this book will be mystically discussed.

This article entitled a “comparison between Molla Ahmad Naraqi's Taqdis Masnavi and Molavi's Masnavi” examines and analyzes mystic, ethical and Kalamic statues of these two works, from the perspective of common forms and content. In this resreach anecdotes, themes, thoughts and common views of the two works were extracted and then analyzed. Common mystical stations are detected in most themes. Despite the commonalities in presenting the beliefs, Hadithes and Verses used in the two works, there are differences between them in some cases. In Taqdis Masnavi, despite being inspired by Rumi's Masnavi, there are allegorical stories that do not exist in Masnavi. Mullah Ahmad Naraqi’s Kalam is taken from the basic principles and sub-principles of Shiite mysticism, which is combined with practical mysticism and conduct, and clearly stated within the framework of the principles of Sharia and also mystically expressed in a restrained way. Although Kalam does not have the same steadfastness and mastery as in the Masnavi, but it has a high position among Shiite poem and Persian language and literature and is far from any advocacy of a superstitious sect or false thought.

In the view of Sufis, Moamelat refers to the practices and manners they adhere to during their spiritual journey and conduct (Soluk). The purpose of this study is to provide an answer to this question: in what terms are Moamelat used and what is the reason for the difference in Sofia’s view of the term? Thus, available books on promoting Sufism perspectives and follower training were reviewed and it became clear that the concept of Moamelat and its singular form, Moamela and Moamelat, have been rendered differently by Sufis based on text concept and have been used as conducts, worships, manners, customs, and so on. Furthermore, each author sees distinctions and parallels in the structuring of conduct. The data were evaluated qualitatively in this study using comparative and descriptive methodologies. From the point of view of mystical thinkers and writers, there is no theoretical commonality about Moamelat and this difference is due to the fact that this debate is a matter of taste and also the lack of a reliable resource in the Qur'an and Hadith and therefore, each of the Sufi elders has used a special method to train the disciples according to their current situation.

The history of mysticism and Sufism, like other histories has many unspoken issues that have not been addressed and revealed yet. Although the biographies and works of many mystics are recorded and accessible in the books of Tazkerat al-Awliya and the Tabaqat al-Sufia; but in order to obtain opinions and thoughts of anonymous mystics, who might have lived with a special position in their time, there is an urgent need to study ancient memoirs and texts. Due to the important period of cultural, political and literary exchange between Iran and India and Sufis, poets and artists traffic between the two countries, a significant part of Persian cultural capital is available in some Hindu works that deserve attention and research. Based on the Hasnat ul-Arifin by Dara Shikoh, the Indian prince (AD 1069). this research introduces some of the famous mystics of that time who remain anonymous nowadays. Mystics such as: Khajeh Ali Ramtini, Sheikh Kabir, Sheikh Hussein Dehdeh, Sheikh Sharafuddin Pani Petahi, Sheikh Farid Shokranj, who had excellent Shath speeches.

What is the genre-based approach and how can it be used in mysticism studies? These are the main questions of the present study. This article first defines the genre and implements a critical analysis of its various definitions to reach an integrated definition that is the closeted one to the Persian writings. Next, these questions are answered: what is typology and who is a typologist? The essence of typology, how different literary knowledge can be adopted in this approach and the difference between typology and other literary approaches are among the focal points of this study. Eventually, the typology of writings, amongst mystical writings, while having similarities with other literary approaches, can be considered as an independent branch of literary studies. The research method adopted for this study is library research method and the technique used therein is descriptive-analytic.

Conducting a comparative study in mysticism, is a difficult path to take. The inconsistency of semantic horizons, both in terms of time and geography makes it even more difficult and to study similarities between asynchronous and asymmetric phenomena, which are formed in two more or less different structures, will not always lead to a definite conclusion. Non-existence in its mystical sense is one of the similar aspects of Islamic mysticism and Buddhism. The high emphasis and focus that mystics of both schools have had on this concept as the extremity of mystical journey, confirms this claim. In this article, first, the philosophical meanings and foundations of the concept of non-existence and its differences with the mystical concept of this term are explained and afterward, the mystical principles of non-existence are explained by focusing on the thoughts of Jalaluddin Mohammad Balkhi (Rumi) and Siddhartha Gautama (Buddha). Examining the commonalities and also the main differences between Buddhist mysticism and Islamic mysticism about the two concepts of Nirvana and non-existence is another focus of this article, which is explained by analytical-descriptive method and using content analysis of primary and main texts.

Farid al-Din Attar is one of the most influential mystics of Khorasan mysticism. His influence and acceptability among the Sufis is to an extend that even the mystics of the Baghdad school have paid close attention to his views. One of the representatives of theoretical mysticism is Sheikh Mahmoud Shabestari, who is influenced by ibn Arabi on one hand and Attar on the other. Shabestari in a part of his valuable work, Golshan-i Raz, has set his views on mystical journey in seven stations. Each station is named after one of the divine prophets who have been prominent in an attribute, which is necessary to reach the station of oneness and spiritual perfection. From the station of repentance which is specific to Adam to Muhammad’s station which is the station of oneness, they are reminiscent of Attar’s Valley of the Quest to the Valley of Poverty and Annihilation in the Mantiq-ut-Tair (The Conference of the Birds). Both theories have seven stages, both lead to poverty and annihilation and both have come to the attention of later theorists. Due to the existence of such a capacity between two mystical masterpieces, main emphasis of the present article is on the intellectual and linguistic similarities between Mantiq ut-Tair and Golshan-i Raz to present a theory of mystical journey in order to propose a new approach in restoring the foundations of common mysticism between Attar and Shabestari (a combination of the philosophical mysticism of ibn Arabi's oneness of being and the mysticism of the intuitive oneness of the Khorasan school).

Religious tolerance is a significant issue among western thinkers, due to the widespread immigration and subsequently the subject of multicultural societies formation. They pay attention to the political, epistemological, moral and legal foundations of religious tolerance, especially the approval of equality of religions principle and the need to observe human ethics and protect the civil rights of all existing religions’ followers. Raising this issue in the Middle-East -whose people are currently suffering from terrorism, violence and bloody wars under the pretext of religious differences- is more necessary than in any other part of the world. There are valuable experiences in Islamic mysticism for the realization of multicultural societies free from violence and a peaceful life for people with different beliefs together, which can be considered as an effective pattern. Among Muslim mystics, Rumi has exhibited the highest level of religious tolerance in both theoretical and practical terms. In this article, Rumi's tolerant thought and practice is studied with regard to their political, social, epistemological and moral principles. In order to reduce the scope of religious conflict and sectarian strife of his time such as the Crusades and the sectarian wars of the five Islamic religions that pervaded their world at the time, Rumi as a great thinker introduced the idea of tolerance, forbearance and patience. Also to achieve that political goal, he stressed epistemological principles, including the principle of equality of monotheistic religions, the right of all followers of different religions, and the need to observe the principle of human morality and in practice, he treated all followers of monotheistic religions with affection and tolerance. Among the four political, epistemological, moral and legal foundations in Rumi's works, despite the relatively comprehensive investigation we conducted, we did not find any evidence of his speech and behavior that is based on a legal principle.

In order to study texts, especially eastern and Islamic texts, Henry Corbin developed a special method that combines both material and physical, and mental and imaginary viewpoints. According to this aim, he connects the phenomenology of Husserl (and other philosophers of this school) with eastern views, especially with the ideas of Suhrawardi. The detached imaginative world is the result of this composition. This world is a purgatory world whose events and elements are placed between the material and imaginative worlds. Daqooqi’s narrative, which is one of the most surreal oriental stories and about which many researches and explanations have been done, is a mystical and moral narration of the third book of Masnavi, the field of events of which is surreal and has the coordinates of a detached imaginative world. This article, which is written in a descriptive-analytical method and uses the library tools, tries to use the phenomenological method of Henry Corbin to examine the components of the detached imaginative world in the Doqouqi's narrative. According to the findings of this study, some of the components of the detached imaginative world that can be seen in the Doghouqi's narrative are: subjectivity of time, non-compliance with corporeal geography, inconsistency and incompatibility with the characteristics of matter, imaginative method (example) in perception and awareness, the materialization and embodiment of abstract meanings, not following the causal relations (cause and effect), and Etc.