RESEARCHES IN MYSTICAL LITERATURE GAWHAR-I GUYA)
Year:2016 | Volume:9 | Issue:2 (SEQUENTIAL 29) |Papers Count:6

Hadaeq al-Daqayeq is a unique manuscript written by Abulhasan Vahidodin ibn Zeinodin Hajiz ibn Isfarqabadi. The exact writing date of this book is not known but it is evident that Mirjan has written it in the first half of the tenth century. In Hadaeq, he explicates the words of Sheikh Jalaledin Mohammad, his master and Pir. The writer was one of the great figures of Naqshbandieh dynasty and also showed devotion to Nasseredin Ubeidollah, one of the distinctive men of Naqshbandieh. There is only one unique and exquisite manuscript of this work in nastaliq format at central library of University of Tehran.This book includes mystical issues showing the researchers clearly the mystical atmosphere of ninth and tenth centuries. In explaining his ideas, Mirjan used Fosus al-Hekam and oral as well as written works of Naqshbandieh mystics. Also, he himself sometimes decoded the problems of seekers and wayfarers and was successful in this way more or less. In some parts of the book his prose is elaborated and in most of the cases it is simple and plain. The fundamental issues of this book are: the elements and impediments of mystical knowledge, the conditions of resorting to the Prophet (PBUH) in mystical progression, the role of observation and the influences of the master's view on the progression of the disciple etc. This work attained maturity in mystical manner of Naqshbandieh and is of significance regarding the explication of the ideas of this dynasty.

The image of gazelle as a semantic field is vastly used in the sonnets of Molavi. This iamge is not the very image of gazelle in literary tradition which is accompanied by several words such as "nafeh", "moshk" and "tatar" but there are deep semantic layers and new mystical domains behind such a metaphor. Using the cognitive theory of metaphor and based on the views of Lakoff and Johnson, as two theorists of cognitive semantics, the metaphorical functions of gazelle and image clusters related to it, i.e. desert, lion, hunting, Ibrahim Adham and the like in the sonnets of Molavi are explicated in this article. The image of gazelle gained an unprecedented status and value in the poems of Molavi. In his sonnets, the gazelle achieves a semantic transcendence and takes the same role as Hodhod in Manteq al-Teyr, and even more than that. Investigating the metaphor of gazelle in Shams divan, it is found out that gazelle is a metaphor of God first and foremost and, then, of Molavi himself, Shams, Salahedin, the Sage, the wayfarer, the beloved, the lover, the Substitutes, the soul and spirit and meanings.

Shams and Molana are among the greatest figures in the history and culture of this country whose relation is ambiguous due to not exploring their personality. Thus, from the perspective of psychology, this paper aims to analyze the stages of formation of Shams personality, the reason behind his relation with Molana, the reasons of his sudden and repeated disappearances and also the reason behind his murder. The results of this study show that Shams was the generator of the Self and Molana was a good goal for satisfying his endopsychic desires and tensions. However, such a relation influenced Molana deeply as well and caused his second psycho-social maturation.

The theory of governance in Islamic mysticism is tied with three notions of friendship, proximity and patronage and each mystic emphasizes one or several of these notions for explicating such theory. As an outstanding Sufi, Ibn Ataollah Eskandarani is the organizer, developer and first writer of the ideas of Shazelieh cult in Egypt who invites the wayfarer to "rejection of governance", "fighting with carnal soul", "seclusion, retirement and invocation" and "passing the stations and states". The linear progression of his nine stations is altogether accompanied by the principle of governance rejection which is his most important idea. After passing all stations and giving completely his governance to the God, the wayfarer achieves a kind of tranquility due to which God would love him and, by understanding the state of "annihilation" and attaining the "knowledge of God", the God allows him to govern the affairs of the world as "the saint".By proposing intuitive and believing kinds of governance, Ibn Ata privileges the former because in such a governance the wayfarer is certain about the will of God to himself due to the certainty he has gained apropos the God, and gives his governance to Him completely via rejection of governance which, according to Ibn Ata, is the same as the notion of governance in the theory of governance in Islamic mysticism. This paper aims to investigate the relationship between the two ideas. Since reaching the climax of governance rejection is not possible unless all stations are passed, the stations and states in the view of Ibn Ata are also explained briefly.

After Sharh-e Ta'arof, Kashfolmahjoub is the oldest and the first independent work written in Persian in the field of Islamic Sufism and mysticism. Although this book is not a commentary or translation of pervious works in the field of Islamic mysticism, the content and themes of this work are under the influence of previous sources. Writing this book, while using the thoughts and ideas of old or contemporary figures, Hojviri also paid attention to the existent sources and the issues included in them. One of these influences is his use of the notion of "the governor knowledge or lack of knowledge about his position as the governor". Although the author was directly influenced by the ideas and views of old figures in this regard and mentioned the same issues again, he did contrary to the old figures with regard to mention the name of Abubakr ibn Fourak Isfahani as the most famous mystical figure of late fourth century who believed in the governor's lack of knowledge about his governance. While investigating this issue, the paper aims to analyze the reasons behind such a difference.

The understanding and analysis of deep layers of mystical texts and particular language of mystics has been always one of the aims of scholars in the field of mysticism. Although various theories have been proposed for analyzing the texts and many works have been studied and analyzed based on such theories, employing the theories of analysis of literary texts for analyzing the language of mystics has not been always sufficient and sometimes leads to some results which are not congruent with the soul of Islamic mysticism. One of the reasons behind such incongruence is that these theories have been formed in a non-mystical sphere and do not accord with mystical rules.While explicating the ideas of mystics about form, meaning and the function of words in mystical texts, this paper aims to propose a lexical model for analyzing these texts and then provide an analysis of a mystical text as the application of such a model. The investigation of various semantic aspects of a word and the relation of these aspects with other words in the text and explaining different kinds of intratextual and extratextual connections of words lead to drawing the interconnected semantic networks in these texts and pave the way for analyzing mystical texts in the domain of words.