RESEARCHES IN MYSTICAL LITERATURE GAWHAR-I GUYA)
Year:2018 | Volume:12 | Issue:1 (SEQUENTIAL 36)|Papers Count:7

Scientometrics studies, dealing with professional evaluation of scientific researches, cover many dynamic aspects of science. Analyzing mystical researches, using scientometric methods not only determine the status of co-authorship networks of mystical researchers, but also show the quantitative growth of them as well as top authors of this field in Islamic World Science Citation Center (ISC). The population of this research consists of all mysticism or mystical literature published in ISC, which includes 1931 articles. Once the records retrieved, they were integrated and results were analyzed via SPSS and scientometrics software in form of a chart or theory. Findings of current research not only rate articles scientifically in various aspects like quantity or citation, but also determine the ranking of researchers by number of articles, h-index, and in co-authorship network based on their centrality measures relation to the other researchers.

Today, cognitive linguistics has come to the conclusion that humankind cannot think without conceptual metaphors. If conceptual metaphor can be found, it is possible to get into the minds of the linguists and become more familiar with their thoughts. The attention to human thinking has proven that man needs someexamples to express spiritual and physical matters to material things and someexamples so that he can refer to them. In the Persian literature that has been the reporter for the mystical episodes of the great mystics, material issues have been used to refer to the mystical and spiritual states that are not of matter, has used material affairs to expressing beyond physics issues. One of these domains is Tavern (Kharabat). In Persian literature, Mysticism has been compared with Tavern more than anything else. Without conceptual metaphor, the metaphor"Erfan is Tavern "understanding the beyond physics concepts of mysticism will not be easy. This article has tried to show how this metaphor is shaped. All of Poetic examples in this research are from Hafez Shirazi's Divan. The results of the research showed that by removing this metaphor from Persian poetry, especially in Iraqi style poetry, mystical texts will be very unlucky and poor.

The prevalence of Positive Psychology changed the attitude of psychological studies from thinking to negative aspects of human psyche to contemplating its positive aspects. Thus, psychologists reanalyzed the concept of Happiness, as an effective factor in success and mental health, and the curiosity in finding causes of Happiness opened a new and broad chapter in their research. Eventually, several factors such as Religious beliefs, Self-esteem, Health, Economic situation and so forth introduced as happiness-causing factors. This issue, attracted the attention of the writer of this article to one of the happiest literary and mystical characters, Jalal ad-Din Muhammad Balkhi, and led him to figure out Rumi’ s Happiness theory and discovering Happiness-causing factors in his thoughts and books based on content analysis method. The result of this study was as following: 1) in Fihi Ma Fihi, Rumi theoretically paid attention to the happiness and happiness-causing factors; 2) most of the Rumi’ s Happiness theory was based upon communication between happiness and Divine Will or fear of the God (Isticraq) which both could be interpreted in the field of interpreting experience; 3) based on his thought, Rumi believed Happiness is a reflecting concept that even could be reread from the social capital perspective, which can consolidates social health. Overlapping some of Rumi’ s happiness-causing factors with what today is introduced by psychologists, and is a valuable point that must be considered.

Khwaja Yusuf Hamadani is one of the great mystics of Iran during 11th and 12th centuries. Being one of the Sufi masters of Naqshbandi Sufi order, he has an important position among them. The most prominent Sufi master in Naqshbandi Order named Khwaja Abdul Khaliq Ghujdvani is connected to the Holy Prophet in two ways through Khwaja Yusuf Hamadani. There are four persons between Khwaja Yusuf Hamadani and Imam Jafar Sadiq: Abu Ali Farmadi, Abul Qasem Korregan, Abul Hasan Kharaghani, and Bayazid Bastami, Imam Sadiq. And there are two ways from Imam Jafar Sadiq to the Holy Prophet both of them are valid according to the Naqshbandi Order. The main difference between Naqshbandi and other Sufi Orders is that while all Sufi Orders are connected to the Holy Prophet through Imam Ali, the Naqshbandi Order is the only Sufi Order that has chosen Abu Bakr to be connected to the Holy Prophet. And because of this difference, the Naqshbandi Order is being criticized and denied by the other Sufi Orders. By the use of historical sources, this essay first of all tries to analyze the relationship between Khwaja Yusuf Hamadani and Naqshbandi Sufi Order, and then to introduce his masters and teachers especially his unknown master Abdullah Juni about whom there are a few knowledge.

Divan Different meanings are given in dictionaries for ‘ gipsy’ . Gipsy’ s presence inoral literature, mythology books, ancient history, and contemporary works isdifferent. In Persian literature, this word, with its affiliations, has a prominentfunction in Shams’ Divan (collection). Before Mowlana, it was used only as aword without a symbol, metaphor, and code. But, Mowlana places this word inalignment with Rindi (= libertine) of Hafez or sometimes higher than that. InShams’ Divan, Serena (Gipsyian instrument) creates meaning in conjunctionwith dance, music, homelessness, misconduct, and other Gipsyian affairs suchas ney (=reed/ flute) in Masnavi. The manifestation of this element in Shams’ Divan can be viewed from several perspectives: sometimes its presence is onlyat the level of the sign and is more of a similitude; sometimes it transcends thesign and word, and appears as a symbol of a mystical concept. The results ofthis study shows that gypsy and its affiliations, considering its role inMowlana’ s odes, has become a mystical symbol, contrary to its position in pre-Rumi texts. The symbol which changes the stagnation and anonymity of thisterm into dynamism and reputation, and contains many mystical concepts.

Salaman and Absal is a symbolic and allegorical story which though has root in Greek civilization but has been formed in Iranian culture. The existence of several narratives of this story in our literary history show its importance among thoughtful group of Iranian society. The potential of this symbolic story to create the profound concepts has been influenced by the creativity of several poets and writers. They have recreated it through consecutive centuries in order to comply the expectations of readers. Sheikh Al-Rayis Abu Ali Sina is the first person which has coded Salaman and Absal. Then, Fakhr Razi, Khaje Nasir toosi, Jami and Navidi have tried to decode the esoteric concepts of this narrative. With several years of effort, Khaujeh-nasir made two apparently different narratives from Salaman and Absal and aimed at finding the purpose of Abu Ali Sina in Namat nine of “ Al-Isharat, Al-Tanbihat" book with the narration attributed to his master by Abu Abid Gorgani, the student of Ibn Sina. Since the study of the interpretations of a work in modern literary critique has also gained a certain place, and Gé rard Genette, French contemporary researcher, has allocated part of his transtextuality as metatextuality. In this research, we tried to answer the question that can we achieve a new type of metatextuality with studying the commentaries and paraphrases of Salaman and Absal? The result of this study is the retrieval of two types of continuous and discontinuous metatextualities. This research also shows that the dominant descriptions of Salaman and Absal have been made by the influence of the philosophical thoughts of Ibn Sina.