In the present article the attempt is made to consider the relationship between three terms of "aftab", "khorshid" and "shams" (all three mean "sun") in Divan Shams based on mystical motifs. Jalāl al-Din Rūmi uses these terms in two ways. First, he uses them for illustr
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In the present article the attempt is made to consider the relationship between three terms of "aftab", "khorshid" and "shams" (all three mean "sun") in Divan Shams based on mystical motifs. Jalāl al-Din Rūmi uses these terms in two ways. First, he uses them for illustration. Second, with these words, he describes the character of Shams Tabrizi. For illustration, Rūmi, like other poets, points to the term "aftab". He is aware of the mythological and religious background of the words "khorshid" and "aftab", so for describing the character of Shams Tabrizi, first, he combines these two words with the word "shams" and then converts the word "shams" from sign to word by hermeneutic interpretation. In this way, he can record two terms "aftab", "khorshid" as mystical motifs. "Shams" is identical with "khorshid", and thus all the mythological and mystical features of "khorshid" appear in "shams". By using descriptive-analytical method, the present study has concluded that Rumi has dealt with worship of Shams Tabrizi and regards him as the god of mythology and searches for "self" in the process of individuality by annihilation in him. All of this process can be interpreted by Jung's psychology. According to this interpretation, Shams Tabrizi is a means to reach God.
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