مجله عرفانیات در ادب فارسی (ادب و عرفان)
پیاپی 48 (پاییز 1401)

Abul Fattouh Ahmad Ghazali is one of the great Sufis and one of the scholars of this ideology who has left precious works on Sufism. In addition to Savaneh Al-Oshshagh, which is one of the most important books of Sufis on the subject of love, he has also authored another book named Al-Tajrid fi Kalameh Al-Touhid, in the realm of mysticism and theology, in which, he looked at the principle of “monotheism” from another perspective, and has expressed many points and details about it. Al-Tajrid, starts with interpretation the Hadith of “The word of Allah is my fortress, those who enter my fortress are safe from my chastisement” and Ghazali interprets it in detail by relying on verses, hadiths and narrations from different sources. In addition to monotheism, there are other topics in this book, such as guardianship and types of Saints, the levels of existence, the Level of the seeker, the attributes of the knowledge of the soul, the levels of the world of the secret and so on. This research, which is based on library studies and is done through a descriptive-analytical method, investigate and analyzes Sheikh Ahmad Ghazzali's views on monotheism. Results reveal that the Sheikh attaches great importance to the depth of “There is no God except Allah” verse, and believes that the people of the world of grace, who are among the prophets and divine gentlefolks, understand the meaning of this noble verse; but the people of the laity, who are far from God's grace, and reluctantly said “yes” to “Alast-o Berabbekom” (am I not your God) address, do not understand the subtleties of the mystic area. Ghazali believes that “There is no God except Allah” verse start with blasphemy but ends in faith and belief.

There is no doubt that Ain al-Qadat was influenced by Abu Saeed Abul Khair. Like Abu Saeed, he considers the Sharia as a set of rules that not only do not include the status of lovers, but also in the world of mysticism, it is like a "watchman" and a guardian who does not allow the secrets of God to be discussed. Half of the Sufism of Ain al-Qadat is the continuation of Khorasan Sufism, and the other half is the continuation of the Sufism of Selseleh Jebal (the mountain chain) of Iran. Ain al-Qadat had a detailed knowledge of Abu Saeed and got to know him through Muhammad Hamouyeh, and apparently he had also read one of his Maghmehs. These reasons for the alignment of some of Qadi's attitudes and writings with Abu Sa'id seem to be solid, and based on this similarity, we have recovered some of the aspects of the mystical teachings of Ain al-Qadat Hamadani in the mystical teachings of Abu Sa'id, which shows the tendency and likelihood of him for belonging to the Sufism of Khorasan and the Sufis of Khorasan. These common aspects in the works and thoughts of these two great thinkers are respectively: negation of self-centeredness, negation of arrogance, negation of resourcefulness, negation of resistance and judgment of time.

Hermes (Hermetism) is a philosophy and religion that was created based on the writings of Hermes (Trismegistus). The ideas of Hermes, such as the methods of controlling nature, influencing the stars and natural forces, have been said to have attracted the attention of scientists to the magic in creating practical aspects (Hermes). The lack of distinction between attributes and names in the essence of God the Almighty is one of Hermes' intellectual problematic. This research aims to study some Hermetic principles such as: manifestation, transfiguration, alchemy, etc. The findings show that there is a hermetic thought in the poetry of the mentioned poets, and themes such as self-viewing, being of the time, death before death, protecting the heritage of ancient Persia, etc. are among such themes. These features, in interaction with Islamic mysticism, bring elevation, attractiveness and intellectualism to the society. This research was developed using a descriptive-analytical and library method.

Death is one of the concepts that has different meanings in human culture. Its common meaning is loss of life, and in addition to that, it also has other implicit meanings; including ignorance, sadness, bad temper, etc., and finally, from the mystical point of view, death, that is voluntary or optional death, is to die from the world's whims and desires and reprehensible carnal traits and to be revived to the divine life. Based on the words of Revelation, traditions and hadiths, a deeper understanding of the various concepts of death can be obtained. Ghazali and Attar are among those who have addressed this subject under the influence of anthropological discussions in the Quran and Hadith, as well as their mystical perspective. Although Ghazali has a mystical spirit, but when we compare his words with Attar's words, the difference becomes apparent. Ghazali is an ascetic and thoughtful theologian who has the color of Sharia and the element of logic in his words, and Attar is a mystic with a tasteful and artistic view of theology, and his imagination and mystery give an artistic color to his words.

Molana is one of the famous Iranian mystics. In his works, he attaches special importance to understanding the nature and essence of man and his destiny. The present study investigates and analyzes the anthropology of Rumi with a descriptive-analytical method. This research shows that Rumi has given a special place to man in the system of existence. He considers man to be the ultimate product of creation who may fall by choosing the path of misguidance and go to the bottom of the earth and throw himself into a well whose bottom is invisible. Reversely, man can also ascend to the supreme realm and surpass all beings. It is at this stage that a person becomes a manifestation of God, the Almighty. In other words, in Moalna's view, there is a truth hidden in this earthen form of human being which is aware of all the truths of forms and spirits, and he considers the causes of this honor and excellence to be the existence of divine inspiration in man.

In the stylistic analysis, the style of the ghazals of the 8th century Hijri poets is called the style of combining love and mysticism. A new close study of this concept in mystical sonnets reveal to us that first of all, for the romantic-mystical title that has been applied to this style, we can list several examples, each of which has distinctive features that characterize a separate category of mystical works, and secondly, the scope of inclusion of combination style in Persian poetry, whose signs can be recovered from the first steps in mystical poems, is related to what is discussed in stylistic analysis, (that is, in the poems of the 8th century (a. h.)) are much wider. Although we are faced with a type of mystical lyric writing and its continuation in the 8th century, the multiple interpretations that can be had of the romantic-mystical style show the continuous and expanding process of the fusion of the main elements of the content of Persian sonnets such as love, mysticism and Qalandriya-writing. In this article, the continuous process of this integration in the ghazal compositions of Sahib-style poets until the end of the 8th century (a. h.) has been carefully examined. And about the position of each of the lyric poets in this style, it has been studied and found that due to reasons such as the unbreakable connection of the theoretical topics of love and mysticism, the existence of signs of romantic and mystical fusion themes from the beginning of writing lyric poetry of Persian mysticism in the 6th century has been unavoidable. Therefore, limiting this stylistic discussion to the analysis of content of just one form of Persian poetry, as well as the different interpretations that can be had of the term "romantic-mystical", one cannot come up with an independent style in lyric poetry.

This research was done by referring to the available books and sources using a library as well as analytical-descriptive method with the aim of investigating and explaining the aspects of mystical insight in Karbala incident. Therefore, in this regard, an attempt was made to review the event of Karbala and the wisdom and insight related to it by describing the dimensions of mysticism, knowledge and insight. Also, in order to recognize this grand event from the perspective of elders and mystics, and to learn the lessons that can be learned from it, the present article has done insightful studies. By bringing objective examples of the role of insight in Karbala, the study has highlighted the characteristics of the people of insight and those who lacked of insight in the movement of Imam Hussain (AS). Therefore, according to the mentioned arguments, it was found that mysticism is actually reaching the light of truth and ignoring one's self through annihilating oneself in the essence of God. One of homes of this mystical path is insight; Insight is one of the prominent characteristics of the martyrs of Karbala and also of those who want to avenge the martyrs of Karbala.

Attar Nishabouri's poems are full of humanitarian concepts which have a remarkable history in Iranian and Islamic mysticism and ethics. By intelligently understanding moral principles and adapting them to the life relationships of his era, Attar is known as the most prominent mystic who adhered to human freedom, explained and recommended it to humanity. The presence of a free man whose freedom has a broad meaning and an all-encompassing spectrum is intertwined with concepts such as love, blame, criticism and praise of the crazy, is a key motif of his major poems and is a way  for expressing his free-thinking spirit and his attitude towards this issue. Undoubtedly, in Attar's profound view of this matter, the choice of asceticism and escape from the world of materialism in order to gain freedom and liberty is considered an important indicator. As he considers reaching the position of closeness to God as pure servitude and freedom of the human soul, he considers the realization of this to be the process of training the soul towards leaving the world and avoiding worldly interests and acquiring moral virtues and living in love. What follows in this research is an attempt to explain the expanded the presence of the motif of freedom in Attar Neishabouri's poems using an analytical-descriptive method and a content analysis approach.