RELIGION & MYSTICISM
Year:2022 | Volume:18 | Issue:70|Papers Count:21

Every mystic According to officials where there is and conditions placed on him, emotions mystical and given special internal, When shed this emotions in the form of language, His language shape fits whit that emotions, Which, with other Sufi mystics different language opens And even the mystic language situation in various tissues, treated differently. So is the mystical language has various tissues, In any symptoms of tissue function and time have special value that The performance and the value of the signs is different in other tissues. To this reason for the scientific and exactly scrutiny of literary language of mysticism have them recognize symptoms and function. semiotics as one of the modern methods of literary criticism is that deals to analyze the symptoms text as a whole. The pen tries as a sign, word ascetic in mystical language of Attar using semiotics review. For this purpose, a sign of ascetic based on the analysis succession and then it was mutual semiotics and it has established a balance network and in this way to different interpretations of the signs in various tissues has his tongue. This study showed that a sign of asceticism in the mystical language of Attar is located in three different discourse. Attar in each of these conversations a special approach to the symptoms have and once it has a different value Attar's mystical appearance representing various home.

Ahadith are of great importance to mystics and Sufis, as they have cited them to explain their intellectual frameworks, both after Quranic verses and independently. This is confirmed by the application of more than ten thousand ahadith and pseudo-ahadith. However, sometimes a coherent and codified system is observed in some of these applications, but most of them lack a formal order or arrangement, where only the semantic function of the cited ahadith has been considered. If a "mystic" or sufi is well-acquainted with ahadith and even goes beyond that, to the extent of being considered a "hadith-narrator" (or mohaddeth), he will have a unique "perception" and "application" for ahadith due to his special worldview and methodology. This "methodological monopoly" does not imply that there is a "single approach" to dealing with ahadith, as one group has considered hadith narration to be subject to the fulfillment of tasks such as "self-purification" while another group strictly prohibited any hadith narration. By relying on library sources, the quantitative and qualitative status of the ahadith applied in the most important mystical prose works of the first seven centuries were studied in this research. The findings showed that the citation of narratives has been increased during the first seven Islamic centuries, and mystics and sufis have not sought to explain their methodology in approaching and perceiving ahadith; rather, they have used them with respect to the positivist function of "prophetic hadith" to establish their own teachings and goals.

Mathnavi "Erfan" is one of the most important poetic clues of Bidel Dehlavi, which is started base on love according to explaining of relationship between hamun and God, also this clue describes the facts of beings, philosophically and mystical points. Bidel gathers all his own evidens with especial telling-stories, base on all gnostics traditions. one of the most effective stories of this clue, is lyric story(kameday and Madan), this story shows the factual and ddeful love of two Indian youth, who go forward in the union way nonexistence bound. Bidel invites liberated and the fact willingness human to inner revelation and spiritual ascension, for acquisition of perfection and factual cognition. Inaddition, he knows that the unique way of reaching to enternal beloved is perishing in Love Sea. The aim of this research is introducing one of the Persian lyric stories in subcontinent which the Persian researchers havn, t paid attention to this. In this paper, not only the researcher introduces this story, but also she works on its content and thematic explaining. Base on the findings of the research, the main sculpture of this story is built on love, mysticism and behavior. Base on Bidel view, the factual love is formed with lover, s possession, and protracts the lover till death and madness, but they can reach to sempiternal union with effort, endeavor, patience, attempt and reliance.

One of the literary techniques used by poets and writers is irony. Irony refers to a speech or situation which results in discordance between the audience and the speaker. In such a case, the speaker says something or acts in a certain manner while the understanding of the audience differs from what the speaker intended. In irony, we find two elements: first, the element of innocence, and, second, the element of humor. Innocence, or unknowing trust, mostly relates to the victim of the irony who usually puts his/her trust in the ironist, and falls victim to the deception or pretense of the ironist. The element of humor is the other essential feature of irony. In ironic stories, the characters of the story are juxtaposed in a manner to create a humorous effect. The present article investigated the function of situational and dramatic irony in Masnavi. Molavi, drawing on situational and dramatic irony, has attempted to put the audience in a situation where they, while being aware of the ironic nature of the situation, are surprised, and, therefore, gain a better understanding of the rich concepts. Ironic speech has enabled Molavi to adopt an approach in the climax of the story which is unexpected by the audience, thus dealing them the final blow, and he takes great advantage of such an opportunity to present his rich irfanic [=of true knowledge] and didactic concepts

Myth and mysticism at first glance seem to be two separate and different categories in the field of humanities; While examining the two from the perspective that opens up to the reader in this article, the two are not only inseparable; Rather, it can be said that mysticism is a continuation and completion of myth. In this research, the author tries to study the mythical elements and characters, and the symbols that have a mystical character and appearance in the poetry of the Brotherhood in a descriptive-analytical and library method. In addition to the characters and symbols of national myths, the characters of religious and mystical myths that the Brotherhood brought to express their concepts should also be examined. The result of the research is that the Brotherhood in its poems, in order to better express its poetic themes and concepts, has used elements of myth and epic, these mythical elements on the one hand with Iranian mythology and on the other with Iranian mysticism-Islam is intertwined.

Despite some reports of mysticism and Sufism's distance from politics and its generalization to the main point of view of this movement, the existence of a discourse of critique of power and development and the completion of this discourse in the form of a complete message that has precise content, clear audience and logical means of transmission. It shows the activism and political participation of mystics and mystics. Criticisms that sometimes lead the analyst to the political participation of Sufism in the existence of a deep socio-political base. Utilizing the model of analyzing the message of critique of the power of this effective institution, this study tries to examine and analyze the role of pure heart Sufis in the heart of political events during historical and literary propositions. One of the only achievements is the constant presence of morality and sharia alongside power and politics. Based on historical evidence and authentic mystical sources, mystics, as one of the most influential sections of society and at some times spiritual leaders in various forms, direct and indirect, oral and written, have criticized the pillars of power. As for the critics of the critics, the caliphs, the kings of the ministers, the local rulers, the rulers who have been criticized by the mystics. The appointment of incompetent people to government positions has opened the door to criticism

Mantiq al-Tair is a symbolic fable which the story of sheikh Sanâ n in it is the story of a pious elder man and it consists of mystic points such as, this story is a practical suffice mystic that Attâ r explains in form of symbolic tale. This research is analytical and descriptive method by accenting on library studies in sheikh sanâ n and Ibn Arabi’ s mystic, emphasizes on and compare three subjects of the ascension, Fiminity and perfect human and we result sheikh Sanâ n is symbol of human, a row human who should pass from the rank of human spirit in order to earn of his perfection. Although, the perfect human for arriving to rand of actual perfect human and special guardian should pass from of Feminity too and this passage is because of true perfect human or holy prophet. This is expressing that the perfection of any perfect human in history is for true perfect human.

Religion is an integral part of society. Everybody has orders that are interpreted and analyzed according to different levels and categories of society. The society is in harmony with religion and seeks most of its needs from religious teachings. In this respect, sociology behaves in harmony with religion, that is, it does not consider sociological theories to be separate from religion. On the other hand, in the history of Iran (and most lands), we have a phenomenon called "mysticism". Although at first glance, it may seem that mysticism or Sufism has gone against the wishes of society and has anarchist theories; But by analyzing all mystical views in all categories of history, we can refute this claim and say that: mysticism (Sufism), religion and sociology have moved in the same direction. The findings of the present study, which was done by descriptiveanalytical method using the tool of "content analysis", show that mystics such as Sanai Ghaznavi, Attar Neyshabouri, Rumi and their like-minded people have mystical theories that They can be studied under sociology.

This study focuses on the approaches to symbolism in a story of Kashf al-asrar (Unveiling of Secrets) and Mokashefat al-Anvar (Revelation of Lights) written by Ruzbihan based on the religious symbols in ancient Iran. The symbols of the story are redefined by virtue of sacred texts such as Avesta (The sacred writing of Zoroastrianism), Bundahisn (meaning “ Primal creation” ), Denkard (Acts of the religion), etc. It seems Ruzbihan had been influenced unconsciously by the symbols of mythology and religions of ancient Iran. Considering direct and frequent use of such symbols it can be said that Ruzbihan was most probably familiarized with Pahlavi (The main form of the Middle Persian language, existing from the 3rd to the 10th centuries, evidenced esp. in Zoroastrian texts and commentaries. Also, the writing system, of Aramaic origin, in which these texts were written): that is why he used such symbols. The finding from present article indicate the writer of the story had focused on the regeneration of the hero and his embrace to a religion after seven steps of perfection and course, the writer explicated these concepts by Iranian – Islamic expressions.

With the advent of new literary criticism and its approaches, reading literary texts based on various worldviews became possible and the range of interpretations became wider which in turn helped readers to understand the meaningful similarities between different texts. According to Jung, archetypal criticism and elements of social unconscious have been embedded in human psyche and reflected in human mind and language. The concepts created by Jung, including ancient archetypes like persona, the wise old man, the shadow… and purposeful nature of human psyche leads to the process of individuation. One of the theories that is useful in analysis of these texts is the process of individuation by Carl Jung which examines stages of individual's evolution through scientific method. . Rumi and Jung are both trying to paint the human's path to reach perfection. The present study tries to extract archetypes from "The story of the Caliph Omar and the man who thought he saw the new moon" using data analysis and reorganize it by contraposition of elements from story by archetypes and then analyzing it using the process of individuation by Jung. This study was done as a library research with analytic-descriptive approach.

The discovery of the hidden angles of the Masnavi text is not only impressive for the researchers of mysticism and decorative literature, but also a special fascination for fiction. In these years, efforts have been made based on Narrative Science of Masnavi stories, but in the field of structural recognition of Masnavi is less spoken Therefore, another look at the discourse structure of Masnavi can be considered as the basis for a variety of researches. The present article seeks to illustrate the Rifts and Escapes of the Masnavi text by relying on the stories of the second three books of Masnavi, and to explain the structure of Masnavi from another perspective. This study is for the first time based on the discourse of Rumi's Masnavi, which has never been investigated independently, of Masnavi rifts and escapes, and the structure of Masnavi has not been explored from this perspective. Three Rifts can be traced in Masnavi stories: narrative discontinuity, spoken discontinuity, and hybrid discord. According to the relation between the main stories and the inner stories, we find that many stories have a semantic link. Therefore, Rifts and Escapes are the basis for the creation of the Masnavi discourse / text, and play a fundamental role in development discourse and realizing Rumi's mystical aims. It must be understood that Rumi, with internal or external motivations, follow up and structure these rifts.

One of the most important and controversial issues in monotheistic thought is the issue of seeing God and has an important place in theological and mystical views and is tied to the name of Prophet Moses. At the same time, theologians are inevitably discussing it and there are deep differences in it. And God's vision of his own nature and the intuition of Moses (pbuh) has been expressed in the genealogy. The desire to see God is the most important part of the life of Prophet Moses (pbuh), which has long been considered by mystics. In a way that each has tried. From their point of view, they should state the reason for God's answer based on "Len Trani" and offer various opinions in this regard. Therefore, inducing the views of mystical interpretations in this field and summarizing them has a special validity. This study shows that mystics and some theologians have considered the issue of seeing and esoteric intuition and seeing the manifestations of God as equivalent to meeting God in the Qur'an. Physicality and the belief in the monopoly of the possibility of God's intuition in material vision have negated the possibility of this. This article is a descriptive research method of content analysis and thematic analysis unit

There are many characters such as Zahed, Sufi, Old Magi and etc, in Hafez poems. The social identity of these chraracters is reppesented in Hafez poems from his point of view. The question of the present study is: what is the social identities of sufi and old magi in Hafez poems and which one of these two characters is foregrounded and is considered as the dominan and accepted character and which one is backgrounded and is considered as non – dominant and rejected one. Theoritical framework is based on Laclau and Mouffe discourse theory and discourse semiotic approach by Soltani (2014). According to the pattern of discourse semiotics approch and by analyzing the value signifiers related to "Old Magi" and "Sufi", and by analyzing their signifieds, it is concluded that the Sufi’ s identity is a set of negative attributes and Hafez, via the assignment of these negative signifieds to Sufi, has backgranded the Sufi’ s character and has considered him as a negative and non-dominant character. On the other hand, by attributing positive signifies to Old Magi, he has foregrounded the identity of the Old Magi and has considered him as a positive or dominant character.

Parent's Province is one of the types of anatomical provinces that is important not only in Islamic mysticism, but also in legal and jurisprudential terms. The main legal and jurisprudential issue, stemming from numerous verses and traditions, are from the leaders of the religion and have a track record in mystical books, Shi'a jurisprudence and related religions. One of the most important periods in the life of any child is the age of consent, and up to the age of seven, upon which the foundations of his or her social and moral education are formed. In the present study, the verses and criticisms of traditions related to this period have been examined. The results of this study show that due to the expediency of the child, interest and emotional bond between the mother and also because of the duty of custody, the priority of the mother over custody of the child, it is necessary to do so. Also, given the verses and consensus of the narrations quoted, the authenticity of the documents and other reasons, up to the age of seven, the mother's preference for custody of the child was preferred. It is noteworthy that the present research has been done in a descriptive-analytical method.

Mystical literature is part of the literary heritage created by mystic poets under the influence of Sufism. Mystical themes have been deeply connected with the literature of stability since ancient times, and after the holy defense, its connection has become deeper. Mystical themes not only have a special place in the poems of the prominent mystical poet of the past, but also in the poetry of contemporary poets of stability, especially Azizi and Qazveh. Sustainable literature that is tied to the historical event of Ashura And warriors, by setting an example of Imam Hussein (AS) in protecting the honor and zeal of the homeland and resisting oppression; He chose martyrdom, which is a red and mystical death and the attainment of excellence and perfectionAnd Qazveh and Azizi in the era of holy defense with the benefit of mystical themes; The literature of sustainability is adorned with mystical themesAnd with poems in order not to care about carnal and worldly belongings, they decorated themes such as love, unity of existence, annihilation and survival, manifestation, astonishment and mystical mysteries such as butler, may, makdeh, ruin, contemporary literature. In this research, which has been done by descriptive-analytical method, while presenting the evidence of the example of the poets in question, the analysis of mystical concepts based on their poems is mentioned.

Practical mysticism begins with self-purification and asceticism. On the spiritual journey and the path to ascension to God, wayfarers are to ward off bodily and moral impurities as well as torments of the soul to reach the very first peace and serenity. Corrupting the soul will bring about unfortunate consequences for human beings. He who strives to purge the soul of vices and to vest in virtues will absolve the carnal soul, thereby achieving a righteous one. As one of the most salient works attributed to the infallible Imam, Nahj al-Balaghah entails exemplary eloquence of practical mysticism. Likewise, Awarif al-Ma'arif viewed as the other reliable source rich in practical mysticism has attracted the attention of mystics for many centuries. The present study employs a descriptive-analytic design in the form of the library research method to collect the data. The purpose of the study is to compare the necessity and outcomes of self-purification in the two books in question. The results of intertextual content analysis of Awarif al-Ma'arif and Nahj al-Balaghah manifest that self-purification stands at the forefront and that nurturing the self is of paramount importance in these two esteemed masterpieces.

Social maturity begins with the steps of an individual from a single origin. Social maturity leads to the growth of intellectual and moral responsibilities and empathy in fulfilling the covenant and unity of purpose and the resulting attributes and laws. Moreover, it can continue with the manifestation of divine names and the full-length mirror of the Almighty towards the good life. The manifestation of the perfect human being, with one of the most important components of pre-emergence namely social maturity, is significantly affected by the causal relationship. Therefore, it is necessary to study it in the context of the emergence of the perfect man of the apocalypse. Undoubtedly, the emergence of the perfect man as a total evolution and according to ordinary providence is the product of the divine law of destiny and the element of authority, as well as the reflection of the divine tradition of thanksgiving and disbelief of blessings. In this study, the evaluation of the positive components of pre-emergence social maturity from the perspective of the Holy Quran and Islamic mysticism with an epistemological perspective and descriptive-analytical method using library resources has been considered. The results indicate that there is a significant two-way correlation between the positive components of social maturity and the occurrence of the complete emergence of the apocalypse. Thus, the growth in adornment with the positive causes of social maturity will increasingly hasten the emergence.