ERFANIYAT DAR ADABE FARSI
Year:2011 | Volume:2 | Issue:5|Papers Count:8

This article discusses Ibn-e Arabi's viewpoint about God, world and human. In Ibn-e Arabi's viewpoint, God has two levels of essence and attributes. His essence are beyond human knowledge. The essence of God is like hidden treasure that has appeared in levels of immutable essences (A' yan-e Sabeteh) or most holy emanation (Feyze Aqdas) and holy emanation (Feyze Moqaddas). According to the emanation theory from the creator to the creature, the world has five stages (holiness/Hazrat) that any stage in relation to superior stages is like shadow, illusion and idea. So according to this theory, the world is always in creation and annihilation.The place of human in this world is last in the genesis of phenomena and is first in the science of God. In this way, human (perfect man) that is comprising two worlds (visible and invisible world) and comprising two seas (right and creation), is the brightest mirror in reflecting divine names and attributes.

A considerable part of part of the Holy Quran verses devotes to the prophets’ lives and ancient peoples historically and far away from human’s distortion and reduction. In this Quranic verses we can see the traces of Archetypes. The life story of Moses and his followers (Bani-Israel) has been mentioned in the Quran. Since the roots of this story lies in the civilization of ancient Egypt, archetype is visible in it. This article reviews archetypes such as entrusting child to the water, trees sacredness, sacred fire and scapegoat in the story of Moses’ life based on the Holy Quran. In this study Meybodi's mystical narrative in Kashf Al-asrar and his views of the mentioned archetypes are dealt with.

Among ancient Persian literary works Molana Jalal-al-din Balkhis’ Masnavi manavi is the only major book that has been influenced most by and enjoyed inspiration language. One of those impressibilites is the use of Quranic faces, particularly the prophets whom Molana has given Gnostic nature based on his own Gnostic taste. For example, from the view of this great Gnostic, khezr (p.b.h) is an everlasting leader and auspicious who saves the lost God seekers from ignorance and leads them to the spring of the eternal life. Molana considers Saleh (p.b.h) as a forlorn lover who, perceiving the beloved being, divorces his body to join his soul to the beloved. David (p.b.u), from Molana's view, is a lover singer whose pleasant song is the same inner speech of prophets and Gnostics.

The mystical agony is one of the most important issues in mytical speech, and Attar Neishaboori has stated this issue as one of the main words repeated all through his works.According to Attar, separation of spirit from its original place, i.e., Adam’s dismiss from the Heaven has been the cause and essence of this agony. Other creatures, having exploited this sort of love to some extent, have not achieved any share of this agony yet. The mystical agony is a base for the route and method, and it has also been a motivation to apply the spiritual findings. Hence, Attar encourages humans to get a full understanding of this agony. He considers this practice essential to achieve the great spiritual goals.In this article, the writer’s effort is to inform the readers of what Attar has mentioned about the characteristics of this agony and the uses and qualities of this information.

Yung’s investigations (an Austrian psychologist) in the realm of human’s psyche and his findings about the mythes, has been used by many literary scholars. Due to his propound attention human in his social and historical network of relationships, yung, thoroughly, studied human psyche in the field of social life, historically. As a result, it influenced mythology and psychology considerably. He posited the "collective unconsciousness" and "old model criticism” hypotheses and opened new horizons as how to investigate and criticize literary texts. In the present study, Sanaii’s sonnets were investigated within two archetypes, that is, "persona and shadow" the crystallization of which has also been determined in the study.

Sa'adaddin Mahmoud Shabestari, the poet and gnostic of early 15th century (A.D), the author of the precious book ˝Golshane Raz˝, in spite of his concise work, has abundantly utilized Quranic and narrative teachings. His acquaintance with inspirational teachings as well as the impeccable ones' speech is to the extent that from which he has profited through different literary methods like, borrowing, quotation, Allusion, simile, paroemia, praising, demonstration etc.Despite its undeniable shortcomings, the present article aims at clarifying instances related to the manifestation of the literature of Quran and Hadith and Islamic narratives in Shabestari's "Golshane Raz"

Since the epic and Gnosis are based on common foundations, the emergence of mythological and epical elements of Shah-Name can be clearly seen in the realm of mystical literature.These elements have found their ways into the mystical literature through Sanaii's poems. Meanwhile, Rustam, the superior hero of Shah-Name, has a particular status. He is a unique hero in the realm of Gnostic poems and gnosis, especially those of Maulana's, and Maulana's mystical interpretations of Rustam shows the significance and importance of this hero in his mind and words.

Aimed at examining communication as a learnable behaviour in Molana’s petry, this paper will provide some instances in these poems for each of the three well-known theories of learning, communicative, and social behaviors, namely, Classical Conditioning, Instrumental Learning, and Social Learning. Although the instances were found out to be numerous, for the sake of space in this paper, only two or three poems were decided on to be decoded by each theory.Furthermore, differentiation, as a necessary principle in communicative and social behaviours, was separately dealt with in Molana’s poems, relevant verse lines being mentioned when needed, and the results were classified in a diagram. Finally, I tried to answer the question as to whether it is possible to find a connection between prevailing western theories of communication in this regard and the content of Molana’s poetry.