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Mr Mohammad Mohammadi, Mr Mahmoud Fotouhi,
Volume 30, Issue 93 (1-2023)
Abstract
One of the common literary trends in the Safavid and Qajar historical periods was writing the poetic interpretation of the Qur’an in Persian. The intellectual and linguistic structure of this literary trend was in fact a continuation of interpretations such as Kashf al-Asrar (520 AH), especially in Nowbate Thalithah, and the Mawaheb Aliyah (Hosseini interpretation, 897-899 AH), a tradition that shifted from prose to poetry in order to establish and expand itself. The purpose of the present study is to introduce five lesser-known poetic interpretative works in Persian. This has been done by referring to library sources and accessing the original versions based on a descriptive method. The obtained results are significant for fundamental studies in the fields of Sufism literature and Quranic studies. The five newly discovered interpretations are as follows: 1. Tohfeh Al-Momenin by Molavi Karimbakhsh (1068 AH) 2. Tafsir Rashidi (written around 1300 AH) by Abolfayaz Qamar al-Haq 3. Tafsir Najm Isfahani (1335-1336 AH) by Najm al-Hokama Muhammad Mousavi 4. Tafsir Asma al-Hossna by Geda (?) 5. Tafsir Manzoom by Nazr Hassan Ibn Muhammad Ali Zaidi (1247-1366 AH
Mahdi Mohabbati, Abbas Mashoufi,
Volume 30, Issue 93 (1-2023)
Abstract
In the Sufi tradition, wayfaring in the realm of the way requires a guru who can guide the wayfarer through the obstacles and in the discovery and understanding of mystical knowledge and the experience of truth. Many books, which deal with the rites of this spiritual journey and conduct, have emphasized the necessity of the presence of the guru and the commitment of the disciple to follow him. In this guidance and leadership, a discourse is made between the guru and the disciple. A discourse that the guru tries to guide the disciple by maintaining a discipline to oblige the disciple to do it (rites of the way). Based on Michel Foucault’s theory of power discourse, the purpose of this article is to review the guru-disciple relationship and to evaluate the aspects of “subjugation” and “transformation” of the wayfarer from “known and free subject” to “subordinate and bound subject” in the Sufi culture. This article uses the discourse analysis method. The result of this authoritative discourse and the existence of “bound subjects” can be attributed to the lack of a polyphonic and dynamic culture in the Sufi tradition, guru-worship, and the formation of the ritual collection of “manners of pilgrimage of Sheiks’ shrines”.
Abd-Al-Rahman Divasalar, Ahmad Ghanipour Malekshah, Morteza Mohseni,
Volume 30, Issue 93 (1-2023)
Abstract
Mystical ethics is a set of epistemological models that their results and functions are manifestations of God’s attributes in the mystic and their aim is perfecting and bringing man from the lowest level of his existence to the highest level of perfection. This can be achieved through following the path of God and dwelling in spiritual homes and by abstaining from vices and adornment with virtues and through austerity and effort. Attention to this rich and prolific spiritual concept is very prominent in Jami’s Masnavi of Haft Awrang. Based on a descriptive-analytical method the aim of this study is first to define mystical ethics and then to extract and express some of the themes of mystical ethics in the Masnavi of Haft Awrang, which are proposed in three areas of “Man’s relationship with God”, “Man’s relationship with himself” and “Man’s relationship with other men” and within five domains of “ideological-epistemological”, “emotional-affective”, “voluntary”, “action” and “speech”. By studying this Masnavi, we find that Jami tried to encourage his audience to observe mystical ethics based on serving God. Thus, the themes used in this Masnavi mainly revolve around the area of man’s relationship with God.
Atefe Amirifar, Seyyed Ali Ghasemzadeh,
Volume 31, Issue 94 (6-2023)
Abstract
Mystical experience refers to a kind of intuitive-occult experience completely beyond the reach of the mystic-subject. Hence, the mystic is unable to fully perceive it and to repeat its quality. This inability is not merely caused by the inexpressibility and the transcendental quality of the intuitive experience, but by the semantic system governing the intuitive event and then by its narration in the language of the mystic-subject. The semantic system governing the intuitive event is based on coincidence, confronting the subject with a stressful environment and occasion without any plan or presupposition. The semantic system of coincidence is one of the four semantic systems of Landowski, which is consistent with the quality of mystical and intuitive experience along with the narrative of this experience in the mystic-subject’s verbal and non-verbal language. Based on the semantic system of coincidence, in the continuous course of life, the mystic-subject suddenly encounters an unknown and extrasensory experience, fundamentally different from the program-oriented rules of the ordinary life and affecting him in two compressive and expansive dimensions. He is not only surprised while encountering an intuitive experience, but also finds the linguistic rules insufficient for reporting its quality. Thus, the subject will produce a new form of language and meaning with his verbal and non-verbal language owing to this coincident and stressful process.
Fatemeh Toobayi, Mohammad Yusof Nayyeri,
Volume 32, Issue 96 (4-2024)
Abstract
Investigating the origins of Sufism in various regions of Iran is a significant topic that has not been adequately explored. The researchers’ focus on Iraqi and Khorasan schools of Sufism has led to neglecting Sufi practices in other areas including Fars and Shiraz. Notably, the presence of over eighty Sufi sheikhs in Fars and Shiraz before the appearance of Ibn Khafif, along with the substantial growth of Sufism in this region underscores the need to study the origins and development of Sufism there. This research identified forty-three sheiks from Fars and Shiraz who lived either before or contemporaneously with Ibn Khafif and analyzed their mystical views based on the limited available information. As a result of this analysis, it is evident that four main Sufi currents existed during this period: first, the ascetic and secluded form of Sufism; second, the Iraqi school of Sufism; third, the Khorasan school of Sufism; and fourth, the pioneers of Fars school of mysticism. The findings indicated that the Shiraz school sheiks were predominant in Fars, with other currents playing a lesser role.
Maryam Zarif, Mehdi Nikmanesh,
Volume 32, Issue 97 (1-2025)
Abstract
Abstract
Bidel uses poetry to express his mentality. Looking at the natural phenomena and describing the elements of nature, the course of his radical thoughts is outflowing. Because his mind is filled with mystic meanings and concepts when he looks at things, everything will take the color and smell of mysticism, and flow into his language. He considers ‘art’ to have perfection and ethical virtues and by its help, he expresses the capabilities of man and the nature around him.
With an analytical lens, we intend to look at the place of “Mountain” in Bidel's Masnava "Tur Marafat". We are going to discover and examine the images in which the natural element of the mountain is artistically linked with mystical concepts and meanings. The research method in this paper is documentary, library facilities using content analysis, and data classification. In this research, through the discovery and classification of images, we will reach the significance of the ‘mountain’ icon in the "Tur Marafat" of Bidel, and get mystical hidden meanings in that. Also, the cohesion and integrity of the text will become apparent through the matching of the mountain icon with a motif. We will see that the hidden concepts behind the symbols of water, fire, and soil, in a coherent set, would show the mystical transcendental movement from Bidel’s perspective from the lowest to the highest place, and would have a conceptual relation to the ‘mountain’.
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