Mysticism Studies in Literature

Abstract The science of Semantics addresses the discourse's secondary meanings and underlying layers. This knowledge divides discourse into declarative and solicitative parts. Secondary meaning holds significant importance in the solicitative domain. The solicitative domain is also divided into imperatives and non-imperatives. Among these, imperative solicitations hold greater importance in the science of semantics and secondary purposes. Imperative solicitations utilize forms such as requests, commands, prohibitions, interrogations, and exclamations to capture audience attention and impose demands. The "Masnavi" serves as one of the most important educational texts in Persian literature, aiming to guide and instruct the audience in the style and method of the last heavenly book. This research investigates how the "Masnavi" is influenced by the Quran, not only in terms of its literal words and how it captures the audience's attention, but also in terms of purposes, and secondary meanings. The study involves analyzing how different forms of imperatives in the "Masnavi" align with Quranic verses across its six books, scrutinizing these alignments through three levels: conceptual alignment, form (types of solicitation), and secondary purposes (objectives). The teachings of the "Masnavi," through imperative solicitations, primarily convey meanings such as: directing towards truth, inspiring insight, imparting knowledge, warning, continuity, deep consideration, fostering hope and consolation, rebuke, and admonishment to the audience.

Abstract Mystical texts have deep connections with each other because they belong to the common discourse of mysticism and Sufism. These connections go beyond stylistic and linguistic indicators that include common concepts between these texts and represent their intertextual relationship. Stories are one of the main recurring elements in mystical texts, which are often rewritten based on the views and thoughts of the authors. Among mystical texts, the Resale Qoshiriyyeh is of considerable importance due to its influence on subsequent texts. This research, using qualitative content analysis, examines the intertextual relationships of Persian mystical texts in the narration of several frequently repeated stories from the perspective of Genette's Hypertextuality. The research findings showed that in the anecdotes under study, the text of the Resale Qoshiriyyeh preceded the text of other texts. The relations of the Resale Qoshiriyyeh with subsequent texts fall into two categories: Imitation and Transformation. The transformations created in hypertexts are often quantitatively incremental transformation, intermodalization, and transvaluation. intermodalization have changed the character of the story with the aim of revaluation, and quantitatively incremental transformation have been carried out with the aim of adding mystical interpretations to the story text. The Story of the "The Dervish on the Ship" has evolved over the centuries from a simple mystical prose to a symbolic work. Each text presents identical and distinct elements in its own linguistic style and semantic context, which take on different meanings in hidden layers.

Abstract Iranian contemporary resistance literature that Part of it was created in relation with the Holy Defense, is a appearance of the purity, faith, and sacrifice of the warriors and their purest religious beliefs. In the midst of these works, the deepest mystical beliefs also appear, and these works are a demonstration of the mystical principles that are intertwined with religious beliefs. The works of resistance literature of the Holy Defense, especially in its fictional part, have not been studied much from the perspective of the presence of mysticism and the depth of mystical thoughts, and according to the inextricable link between mysticism, warriors, and war fronts, a study on this subject was necessary. Considering this deficiency, several fictional works by writers of resistance literature in the form of stories, novels, and memoirs were selected, and the traces of mysticism and mystical ideas in these works were analyzed using a descriptive-analytical method. The results of this study show the strong presence of the principles of the mystics in these works, and these works are a collection of deep beliefs in the principles of mysticism, such as Tawakkul(trust), Fanāi Afaāli(the annihilation of actions), abandoning selfishness and vanity, Mujahidah, Rida, certainty, and the obligation of the Pir(guide) on the path, each of which is present in a part of these works.

Abstract Abstract:

The book Selselat-al-Seddighin & Anis-al-Ashehghin, written by Dust Mohammad Falizkar-Ibn-Noruz Mohammad Akhsikati, is one of the works written in the maqamat of Ahmad Kasani. Ahmad Kasani, known as “Makhdoom Azam”, is one of the great leaders of the khwajegan lineage of the Naqshbandiyah order of Transoxania.. The importance and value of the book can be summarized in it's linguistic, literary, historical and social aspects. From a linguistic perspective, the presence of words related to the Transoxania, in Bukhara regions and the phonetic characteristics of the dialect of these regions are noteworthy. The eloquence of the words, poetic references and the narrative structure of the anecdotes highlight the literary aspects of the book. In the historical field, the retelling of the lineage of the khwajegan dynasty, the historical references of the book, and the representation of Kasani' character and other mystics are important. In the social dimension, the work focuses on the description of the communal customs of the dynasty, the depiction of the sheikh's relations with his disciples and Kasani's interactions with the elders and kings. This book is important for introducing the influential character of Ahmad Kasani in the history of mysticism and Sufism and revealing new aspects of the customs and circumstances of the mystics of the Naqshbandiyah dynasty.

.

Abstract کتاب انسان در عرف عرفان یکی از آثار عرفانی ـ ‌اخلاقی است که بخش نخست آن روایت واقعه‌های علامه حسن‌زاده آملی است. علامه با پرهیز از نگاه تاریخی به مسائل فلسفی و عرفانی، ضمن بهره‌مندی از ابزارهای علمی و توجه به عرفان نظری، بر کشف و شهود و معرفت عمیقی که ازطریق شهود حاصل می‌شود، تأکید کرده‌است. در این پژوهش تلاش شده، با بررسی ویژگی‌های واقعه‌های علامه حسن‌زاده آملی و تطبیق آن با ویژگی‌هایی که ویلیام جیمز برای تجربة عرفانی برشمرده‌است، دریافت شود که آیا این ویژگی‌ها بر یکدیگر منطبق‌اند یا تمایزاتی بین آنها وجود دارد و هدف علامه از بیان این واقعه‌ها چه بوده‌است. در پژوهش حاضر، به روش توصیفی‌ ـ تحلیلی، پس از بیان ویژگی‌های تجربة عرفانی از نگاه جیمز مشتمل بر چهار ویژگی «توصیف‌ناپذیری»، «کیفیت معرفتی»، «زودگذری» و «حالت انفعالی»، ویژگی‌های واقعه‌های علامه تبیین و تشریح شده و این نتیجه حاصل شده‌است که سه ویژگی اول در واقعه‌های علامه نمود دارند، ولی ویژگی چهارم که از ویژگی‌های فرعی در نظریة جیمز است، در واقعه‌های علامه نمودی ندارد؛ بلکه علامه برخلاف آن، در برخی واقعات خودآگاه است. همچنین زمان در واقعه‌های علامه حائز اهمیت و دارای تشخص خاصی است، درحالی‌که جیمز از مبحث زمان غافل بوده‌است. نکتة شایان توجه دیگر این که علامه از بیان واقعه‌های خود درپی دستیابی به هدف خاصِ تبیین تعلیمات حکمی و روشن ساختن مسیر سیروسلوک بوده‌است.

Abstract Shams-e Tabrizi is a remarkably singular figure in the intellectual history of Iran and one of the distinguished personalities in the sphere of Sufism. A close examination of the Maqālāt as well as others’ reports about him suggests that this enigmatic figure, in his temperament, conduct, and personal spiritual discipline, at times displayed diverse—even seemingly contradictory—tendencies, one of the most striking of which concerns his stance toward affection and anger, or gentleness and severity. The present study focuses on this issue. Five major causes emerge from this analysis: Shams regarded both divine grace and divine wrath as attributes of God and, in accordance with the principle takhalluq bi-akhlāq Allāh (“adopt the qualities of God”), sought to emulate them; he believed that the accomplished mystic capable of spiritual guidance is likewise endowed with this dual attribute and interpreted some of his own reproaches on this basis; at times his severity served pedagogical purposes for training disciples and seekers; at other times his rebuke and anger functioned as a test of loyalty, which he employed through various means; and finally, certain manifestations of anger arose from a form of protective, loving jealousy. Beyond these principal causes, additional factors are examined in the final section. Altogether, the evidence suggests that his harshness was generally grounded in discernible reasons that, besides offering a clearer understanding of his character, show that he was not afflicted by inner contradiction but acted according to a deliberate and coherent spiritual framework.

Abstract The books of Sufi authority can be seen as a manifestation of the connection between myth and mysticism, because in these works, a superhuman and immense image of Sufi sheikhs is depicted by utilizing mythological methods and techniques. This article uses a descriptive-analytical approach to examine the mythologizing patterns of the old man in Sufi orders and sects, focusing on two works: Asrar al-Tawhid by and Maqamat Zhandeh-pil.

this research, while explaining the deep connections between mythical and mystical patterns, it is shown That Sufi mystics and maqamatists, by using methods and techniques such as: The mythological approach to the stages of the life of the sheikhs, organizing their lives based on the life of the Prophet and They have attempted to portray the character of the old man through the breadth of his spiritual power, miracles, innovations, and heresies Create a mythical image of the old man for their audience.

result of this comparison shows that Asrar al-Tawhid is more successful in creating a "charismatic epistemological myth"; Because both the central character of the work has the capacity for such representation and the author skillfully transforms the themes of belief into emotional and lived experiences. In contrast, the ragged authorities are more concerned with constructing a "myth of authority and action"; A myth that is based on healing, possession of objects, and influence over political power, but the weakness in artistic expression and the lack of identity-building innovations prevent the formation of a myth on par with Abu Saeed.

Abstract P In his thought, social action emerges from the interaction between social structures and the internalized dispositions of actors, while symbolic capital plays a significant role in the formation and reproduction of power relations. This perspective makes it possible to analyze domains such as religion as a social field with its own internal logic. Rumi’s Maktubat (Letters) is among the most important prose works of Persian mystical literature and consists of Rumi’s correspondence with princes and political authorities of his time. In addition to ethical and mystical themes, these letters reflect a particular interaction between a religious actor and the field of political power. In these writings, Rumi employs religious and ethical language to advise and guide rulers; at times he also intercedes on behalf of his disciples and those in need, requesting material or institutional support from those in power.The aim of this study is to explain the relationship between religion and power in Rumi’s Maktubat based on Bourdieu’s theory of practice. This research adopts a qualitative method with a descriptive–analytical approach and is based on textual analysis of selected samples from the Maktubat. The findings indicate that Rumi, relying on his mystical habitus and the symbolic capital derived from his spiritual authority, also plays a role within the field of political power. His letters create a space for the conversion of symbolic capital into social and institutional capital, ultimately leading to a form of mutual legitimation between the religious field and the field of political power.

Abstract Mystical texts possess profound and extensive capacities for education, however, the systematic use of these texts in curricula requires the adoption of methodical readings and precise theoretical interpretations. The present study aims to address how different hermeneutic approaches interpret the tale of “Moses and the Shepherd” in Masnavi-Maʿnavi and what image of the “educated person” each offers for application in educational system. Using a hermeneutic text-interpretation method and an analytical approach , this paper examines three hermeneutic traditions—romantic, philosophical, and critical—in engaging with this narrative. The findings indicate that each approaches entails distinct implications for education and curriculum. Romantic hermeneutics emphasizes the reconstruction of the author’s intention and the primacy of inner purity over external religious form; philosophical hermeneutics offers a reading based on religious tolerance and individualized spirituality; and critical hermeneutics, in turn, regards the text as a project for existential transformation, a transition from judgment to empathy and ethical agency. Consequently, the integration of these three dimensions (contextual understanding, dialogical interpretation, and existential transformation) can provide an effective framework for curriculum design, spiritual education, and teacher professional development.

Abstract This research examines the representation and evolution of the mystical concepts of "Rendi" (the free-spirited, unconventional mystic) and "Ghalashi" (the seemingly disreputable or vagabond mystic) in Shiite mystical verse literature, with a focus on the Divan (collected poems) of Aref-e Bojnordi. The concepts of "Rend" and "Ghalash" have long held a prominent place in Persian mystical literature. At first glance, these terms carry a negative connotation, signifying irreverence, trickery, and beggary. However, within the realm of mystical interpretation, these terms are elevated from their lexical meanings and worldly signifiers to celestial signifieds, transforming into symbols for the spiritual wayfarer who has broken free from external constraints, the egoism of the self, and even attachments to the afterlife. This article, conducted through a descriptive-analytical method using library-sourced data, demonstrates—by relying on the poetry of Aref-e Bojnordi—how these concepts evolve into a discourse for expressing "annihilation in the Divine Truth (Fana fi al-Haqq)," "the transition from exoteric law (Shari'ah) to esoteric truth (Haqiqah)," "transcending the self," and ultimately, "Shiite amorous spiritual wayfaring" centered on the guardianship (Wilayah) of the Ahl al-Bayt (AS). The findings of the research indicate that Aref-e Bojnordi, by integrating the conceptual frameworks of Rendi and Ghalashi with Shiite themes such as self-sacrifice and love—particularly in two instances: the disciple-like love for Imam Ali (AS) and the self-effacing, sacrificial immersion in the uprising of Imam Hussein—creates a unique symbolic system. In this system, the "Rend" is a truth-seeing mystic who, in a Ghalash-like manner, treads the path of love.