ERFANIYAT DAR ADABE FARSI
Year:2014 | Volume:5 | Issue:2 (17)|Papers Count:8

Sanaei Ghaznavi is one of the famous poets in sixth A.H. He is one of the pioneers of mystical poetry. We find the mystical concepts and terms and Quranic expressions in Persian poetry in his divan for the first time. Divine names and attributes are the important elements in his divan. This research aims to investigate the manifestation of the Divine names and attributes from linguistics and lexical perspectives. Sanaei sometimes employs Divine names and attributes in accordance to miracles, narratives and prays and sometimes he uses Persian equivalent for them. The other part of this research contains mystical and love poems and names and attributes like beloved, friend, sweetheart and etc refered to the God.

Jalalod-din Mohammad Balhki is considered to be one of the greatest poets and thinkers in the world. The best mystical and ethical concepts have been treated in his Mathnavi-e-Manavi. Ethics is the introduction of mystical behaviour, and this book consists of ethical subjects. Mowlavi has used the method of telling story in this book, so we can see that the told ethical concepts have survived. Mowlavi has presented a new reading of ethical withhold too. On the other hand, William James who is known as an activist philosopher as well as a realist psychologist, has treated the subject of ethical withhold in his works. The present article studies these two persons' point of view on the same subject.

Attar, the Sufi and eminent poet of the twelfth, century, is the owner of several precious long narrative poems (masnavi). He has not written his poems for nobles or ornamented them with art of speech, but his mysterious stories present him as a symbolist poet. The Sufi poet has based his stories on some secrets and applied the characters as symbols whose motions and postures denote mysterious concepts of his fables.This paper appraises the cryptic and theosophical aspects of The Seven Valleys (Haft-Wadi) and The City of Love (Shahr-e-Eshgh) in Attar’s Mantegh-ot-tayr and also studies the symbolic concept of Elahi-Nama, his other long narrative poems, and the symbols applied in the poems. These symbols embrace both social and theosophical aspects in which the theosophical part is more distinguished.

Familiarity with mysticism of Bidel Dehlavi is one of the most important ways to approach to his mystical thoughts. Annihilation is a recurrent thought in his poems. Being perished in an endless sea of reality and in the mystical journeys is of eminent importance. In the opinion of Bidel, mystical journey of a Gnostic is towards annihilation .The far end of mysticism is annihilation in God. The importance of perishing is so high that it has become one of the basic issues of different mysticisms all around the world. Nirvana is a noticeable example in Indian mysticism. Bidel is one of the great mystical poets in India and his favorite concepts in the field of mysticism are continuation of Mowlana Jalalo- din Balkhi and Ebn-e-Arabi.

Death is among the subject which has always occupied the human’s mind. In mysticism, in addition to the compulsory death which is a rule of nature, another specific type of death has been considered that is called voluntary Death or “rebirth”. Voluntary death means to wipe out the evil and inhuman manners and characteristics from the soul and to decorate the soul with divine and moral ones. As a result, voluntary death is a kind of rebuilding of one’s soul. In the present article, first compulsory death as an important aspect of the world has been discussed and then the research has elaborated on” voluntary death “and finally, the concept of voluntary death in poems by Sanaei and Attar has been investigated. It should be mentioned that” voluntary death “has been called “Death before Death” by both Sanaee and Attar.

During his various works, Sanaei, a great Iranian poet, mystic and sage explains some important motives from the ethical issues to the principles of mysticism.In his short masnav1, i.e. Tahrimat al-Qalam, after description and praising of Qalam’ (the Pen), he explains some of his favorite motives such as ethical and mystical issues. In this work, he believes that Qalam’ can reflect some great meanings and themes which are hidden in mind.As far as it is possible, this brief article searches to explore and explain some of the ethical and moral issues to which Sanaei pays more attention, and to familiarize the readers with some ethical principles of Sanaei.

In the literature of Sufism, as the outcome of the thought and experiences of the Iranian great sufis and Gnostics, there are many words whose application has been beyond their literal and actual meanings. They have also been used in different aspects of Gnostic texts. In the domain of Sufism and Gnosticism, one of these words is“poverty’’. It is conveyed that poverty belongs to man and independence is the characteristic of the suprime being of the almighty. In this article, we attempt to attain the opinions of the great gnostics in this regard. What we focus on here, analysis of the ideas of two distinguished Gnostics, "Ali Hojviri" the owner of the "Kashf almahjoob", and Aziz Alddin Nasafi the author of the "Ensane kamel". In order to increase the validity of the task, we have also tried to utilize the views of other great scholars of Gnosticism and Sufism.

Mortification is a self practice to enrich human demension, in this stage the traveler seeks three goals:1- Parry non-God from self,2- Taming concupiscience,3- Softening the soul through chaste love and sheer thought.To emphasize on the significance of Mortification it suffices that Rumi considers it as the basis for reverting to Allah (God), and Hafez knows it as a path to reach to the beloved and achieve admirable conscience. Sacrosanct God shows it as a factor for a wayfarer to reach to Him and Ali (peace be upon him) in Nahjul Balaghah describes it as a leading to imparting Divine intuitions. Harat’s leader enumerates some types of it, the most important of which is Mortification by the saints, the Mortification which disentangles the wayfarer from the Most Holy (duality) and arrives him to unification.