RESEARCHES IN MYSTICAL LITERATURE GAWHAR-I GUYA)
Year:2017 | Volume:11 | Issue:3 (SEQUENTIAL 34) |Papers Count:6

One of the most fundamental areas of literary research is the edition of manuscripts and as long as first-hand works do not have a reliable text, other studies have also no basis. One of the notable texts of Persian literature is Mowlana’s Divan-e- Kabir. Fifty years ago, Froozanfar edited this precious book and after him no one has presented a critical and reliable edition, but his edition is criticized by many literary scholars. Considering the big volume of the divan and Mowlana’s style of composition, fake Ghazals enter the Divan. In this paper, we consider the attribution of six Ghazals of Mowlana. We found 3 of them in Attar's book and the other one was found in Sanayie's and Rudaki's books. The last one is also attributed to Ibn Sina. We studied this poets in manuscripts and we paid attention to the validity of manuscripts which has these poems. In this research, the authenticity of the attribution of these poems has been evaluated.

Mystical veil is regarded as one of the significant subjects in first and second mystical traditions. Ibn Arabi, the seventh-century mystic, attempts to assert existence of mystical veil through verses and Hadiths. He sees the existence of universe as a result of Names and manifestation of features of God. God's Names and features turn as a veil between God and the servant. These veils cause a void in knowing and comprehending God, they are also impossible to be eliminated in terms of knowing the existence view. Because this reveals the unity nature of God and as a result, it leads to the destruction of possibilities. Meanwhile, in terms of the Path, passing the stations and states, wayfarer can unveil these covers and achieve God's intimacy. Veil elimination leads a wayfarer to unveil and gain knowledge of hidden affairs and inspirations of the heart which cause his knowledge of God. Therefore, veils related to knowing knowledge eliminated through the Path, and veils based on knowing the existence through the knowledge. Thus, veil in first mystic tradition is regarded as an imperfection and the wayfarer should consider its elimination. However, in the second mystic tradition, veil is a reality which has effects on the existence of the world order and it is considered as the perfect plenitude. Eliminating veil has no sense in this regard and it is just traverse in veils and passing from one veil to the other one. According to the importance of Ibn Arabi's categorization in different veils and their eliminations, there is a need to have a descriptive-analysis investigation on mystic veil and decipher the apparent disparities in his thought system.

The comparative analytical study of the great literary works of the world, known as comparative literature and intertextual research, is a striking and remarkable issue that addresses the essential requirements of interdisciplinary and comparative studies. Accordingly, the present study focuses on the comparison of the foundations of Hell in the Divine Comedy and Islamic Sufism and also more on the teachings of Ibn Arabi. It aims to define the principles of differences and similarities of the mentioned book and Islamic teachings. The research method in this study is descriptive analytical and is based on documents and on the content of the text. The comparison between the poems of Dante's Inferno and principles of the Qur'an, discursive, mystical and literally reveals the mysterious and secretive language of the text. In the end, the study concludes that there are apparent and substantial semantic and formal connections between the epistemological principles of Dante's hell and Islamic Sufism especially teachings of Ibn al Arabi which shows the influence of ibn Arabi and Islamic texts on Dante. They include creation and availability of a circular board, the division of levels of hell, and conflicts of its followers. Of course, the differences between the form and nature of the ideological foundations of Dante’s Divine Comedy and teachings of Ibn Arabi due to the differences among Christian sources, Greek mythology of Dante and Islamic resource of Sheykh Akbar are really notable and impressive. Some of the differences are: the discrepancy in status and geography of hell, the number of levels of hell, and immortality of it

The present study aimed to highlight anthropological relations in the semantic hermeneutics. In so doing, semantic hermeneutics is initially defined and the semantic relationship between hermeneutics, interpretation and exegesis is clarified via general and specific definition of interpretation. The paper then discusses positive and negative views of Ibn Arabi on hermeneutics and clarifies personal qualities necessary for hermeneutics. According to Ibn Arabi, hermeneutics is an ontological term about the correspondence of which three books of generation, compilation and the book of soul could be investigated. In other words, all three books manifest the Divine Presence and he is the one who is the interpretation and truth of all three manifestations. Faith, piety and observing the divine law along with perceptiveness, divine sagacity and liberty are the main qualities of an interpreter. The knowledge of a man of hermeneutics is the true faith type and this is another proof for the fact that hermeneutics is not an acquisitive or theoretical science but is in the category of presence and discovery. The emphasis this great mystic had on acquisition of existential qualifications in an interpreter demonstrates his anthropological view on hermeneutics. The present paper concludes that practical philosophy and endeavor are two positive and negative approaches Ibn Arabi had toward dominant hermeneutics.

Mysticism and mystical literature is written in the special language and specific terms; and mystics, using these terms, record and express their mystical experiences. The three terms ‘Eltebas’, ‘Tamassol’ and ‘Monazeleh’ that represent kinds of mystical intuition and experience, have many common characteristics. These three terms are in the Mimetic level of mysticism language, and are interpretable. Also, they have firm relationships with concepts of love, mystical love and God Representation. Mystics have expressed some of their most important ideas in the form of these terms. Ain-Al- Qozat Hamadani names the concept of Tamassol as the greatest divine secret and sees the understanding of this world and hereafter to the understanding the universe of Tamassol. Roozbahan Baqli, relying on so-called Eltebas (confusion) and Kashf (discovery), recognizes the beautifulness and elegance of earthly Beloved as the manifestation of God's beauty; and believes that not only Shahedbazi (virtual love) is permissible, but it also is the only way to understand the true love. Also Mohyi-Al-dyn Ibn Araby, along with the theory of ‘the Holley Imagination’ and ‘the world of Idea’, has foregrounded in his thought system, the term Monazeleh (degradation or descent of spiritual realms) which represents a discount of divinity and sublimation of the human. This article compares these three terms in Ain-Al- Qozat Hamadani, Roozbahan Baqli and Ibn Araby’s thought systems.

The present paper aims at measuring the possibility of comparison between the monomyth (Hero's Journey) of Joseph Campbell with the story of Sheik Sanan in Mantiq-ut-tayr by Attar. According to Campbell, the journeys of all the protagonists can be explained in three basic and main pivots including Departure, Initiation and Return, which in turn can encompass 15 minor stages. This research, comparing each part of the story with one of the pivots of Campbell’s model, analyzes it considering Jungian archetypes. Therefore, a stepwise investigation of the story of Sheik Sanan emphasizing on the major and minor pivots of the model of the monomyth, Hero’s Journey, constitutes the main body of the paper. The conclusion confirms that Campbell’s claim based on the existence of a major and final model for the journeys of all the protagonists, even in the area of mystical literature, is acceptable and can be analyzed. The points of difference are rare in this comparison and are mostly seen in the ordering of the sub-models