List of Articles mystical prose

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  1 - The connection between the language of mysticism and the vernacular In the works of Sheikh Ahmad Jam
  atefe soltani Fateme Gholami
  10.30495/dk.2023.700165
  Mystical prose is considered as a more accurate source for analyzing the components of the language of mysticism than poetry due to the presence of greater self-awareness. Many of the norms of this language, though seemingly in the service of expressing complex and unsp More

  Mystical prose is considered as a more accurate source for analyzing the components of the language of mysticism than poetry due to the presence of greater self-awareness. Many of the norms of this language, though seemingly in the service of expressing complex and unspeakable truths; But it is not entirely disconnected from the features of slang. This connection is deeper and more obvious in the literary form of "speech". Ahmad Jami is one of the speakers whose works are speeches that are then included in the text. The language of his works is simple and often focused on the vernacular.In the present article, an attempt has been made to identify and analyze the similarities and connections between these two languages in the works of Ahmad Jam, using a descriptive-analytical method, taking into account the characteristics of the language of mysticism and slang. For this purpose, the six texts of Ahmad Jam Majalis were read and close components in these two languages were extracted along with its evidence. Findings show that among the characteristics of the language of mysticism are melodicity, narration, de-familiarization, ambiguity and closeness to the language of the people in the forms of speech writing with characteristics such as poetry and proverb, allegory and anecdote, phonetic and grammatical aberration, Irony and specific dialect words and expressions are applicable in the vernacular. In addition, the clarity of tone in the language of Sheikh Jam, which is full of a sense of compassion, sharpness, biting and distress, is affected by the clarity and clarity that is more pronounced in slang than in other levels of the language. Manuscript profile
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  2 - Reflection on the Customs and Social Issues of Futuwwa Disciples in Mystical Prose Texts by the End of Sixth Century AD
  Seyyedeh Maryam Abulghasemi Nasrin Fakhimi
  Futuwwa and chivalry as a way known among the public, had a significant place in history. Chivalrous people always have attributes such as dedication, devotion, sacrifice, courage, generosity, etc. This custom is of a long history, dating back to pre-Islamic era. Chival More

  Futuwwa and chivalry as a way known among the public, had a significant place in history. Chivalrous people always have attributes such as dedication, devotion, sacrifice, courage, generosity, etc. This custom is of a long history, dating back to pre-Islamic era. Chivalry has important approaches out of which the most important indicators which can be referred to is a social one. Historical evidences show that chivalrous individuals have had an important role in social affairs and the dynamics of social movements are caused by them. Chivalrous people in their social role had special customs that continuously considered themselves to be bound by. These customs have been reflected more or less in mystical prose texts. This research endeavors to examine social issues and how the texts reflects the customs by the end of the sixth century AH. In this paper, analytical methodology used is based on library resources and documents Manuscript profile
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  3 - Methodology of Applying Prophetic Ahadith in the Mystical Works of the First Seven Islamic Centuries
  Mohammad Raja Sahibdel Mohammad Javad Shams Shahram Pazooki
  Ahadith are of great importance to mystics and Sufis, as they have cited them to explain their intellectual frameworks, both after Quranic verses and independently. This is confirmed by the application of more than ten thousand ahadith and pseudo-ahadith. However, somet More

  Ahadith are of great importance to mystics and Sufis, as they have cited them to explain their intellectual frameworks, both after Quranic verses and independently. This is confirmed by the application of more than ten thousand ahadith and pseudo-ahadith. However, sometimes a coherent and codified system is observed in some of these applications, but most of them lack a formal order or arrangement, where only the semantic function of the cited ahadith has been considered. If a "mystic" or sufi is well-acquainted with ahadith and even goes beyond that, to the extent of being considered a "hadith-narrator" (or mohaddeth), he will have a unique "perception" and "application" for ahadith due to his special worldview and methodology. This "methodological monopoly" does not imply that there is a "single approach" to dealing with ahadith, as one group has considered hadith narration to be subject to the fulfillment of tasks such as "self-purification" while another group strictly prohibited any hadith narration. By relying on library sources, the quantitative and qualitative status of the ahadith applied in the most important mystical prose works of the first seven centuries were studied in this research. The findings showed that the citation of narratives has been increased during the first seven Islamic centuries, and mystics and sufis have not sought to explain their methodology in approaching and perceiving ahadith; rather, they have used them with respect to the positivist function of "prophetic hadith" to establish their own teachings and goals. Manuscript profile
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  4 - Manifestation of Elements of Eternity and Remedy for Death In Mystical Prose
  Neda Hajinoruzi, Mohammadreza Hasanijalilian Seyyed Mohsen Hosseini
  10.2234/erfan.2023.706037
  The instinctive and emotional reactions of human beings to the fear of death have been evident from the era when myths were dominant until the present time. Attending to narrations and beliefs formed by this subject indicate that human beings first created some concepts More

  The instinctive and emotional reactions of human beings to the fear of death have been evident from the era when myths were dominant until the present time. Attending to narrations and beliefs formed by this subject indicate that human beings first created some concepts such as achieving the water of life, reaching the life tree, dragon slaying, transmogrification and metamorphosis, and invulnerability to depict the immortality of this world; however, accepting this fact that the immortal life in this mortal world is impossible has resulted in reducing their thirst of immortality by discussing some concepts including the persistence of name, generation, material and lasting righteous deeds and, more importantly, transfer and ascending to the realm of immortality. Finally, the most natural human response, i.e., the desire to have an immortal life after death, has always been mentioned in many religions. The problem here is how these issues are discussed in the mystical prose and, the more importantly, whether the mystics have specifically discussed a solution for overcoming the fear of death or nothingness. Therefore, some mystical prose examples up to the 7th century were studied through a descriptive and analytical method. The research results show the Muslim mystics have been influenced by the immortality symbols and narrations as well as the human thinking developments; but the most important item is that a group of mystics with a special understanding of the story of Fall of Adam from the Heaven take for granted the immortality removal as a result of the immortality claim and introduce the real immortality which is subject to Eagerness of Inexistence. They believe that passing the everlasting time is necessary for reaching real immortality and being the pure nothingness in union with the creator and become the eternally lost. Manuscript profile
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  5 - The Methods of Healing (as a Karāmat) in the Mystical Prose Texts
  Maryam Haghi
  Karāmat (Divine grace), as an extra-ordinary event, is used by awliya Allah (saints of God) and has a special place in Islamic mysticism. Karāmat is divided into three main species: 1. Predictions of the future, 2. Interpretation of the secrets of hearts 3. Miraculous h More

  Karāmat (Divine grace), as an extra-ordinary event, is used by awliya Allah (saints of God) and has a special place in Islamic mysticism. Karāmat is divided into three main species: 1. Predictions of the future, 2. Interpretation of the secrets of hearts 3. Miraculous happenings in the corporeal world (or breaking of the natural order of things) Each of them has several subtypes. One of the subtypes of the third kind is healing patients that occur during the lifetime or after the death of the possessor of karāmat. The diseases usually include congenital and chronic illnesses that all the doctors are unable to cure them. Sometimes, the disease is caused by the curse of a spiritual person (sheikh). The treatment methods are very diverse, among which are the following: reading Surah al-Hamd, praying, hand touching, blowing, rubbing saliva, reading a poem, hugging patient, repenting patient, touching and using the personal belongings of the possessor of karāmat such as clothes, shoes, hat and toothpick. In most of these cases, the patient is treated in such a way that he/she won't catch the disease until the end of his/her life. By using descriptive-analytical method, in the present article, the attempt is made to categorize and analyze the methods of healing as mentioned in the early mystical prose texts. Manuscript profile
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  6 - Thinking to Death in Some Mystical Prose Texts
  Mostafa Khorsandi Shirqān Mohammad Behnāmfar batool mahdavi
  Applying an analytic and descriptive approach, the goal of this article is to study the topic of thinking to death in a number of mystical texts of 1st to 5th centuries A.H. This study reveals that thinking to death increases as we move from the 1st to 5th century. It i More

  Applying an analytic and descriptive approach, the goal of this article is to study the topic of thinking to death in a number of mystical texts of 1st to 5th centuries A.H. This study reveals that thinking to death increases as we move from the 1st to 5th century. It is also possible to say that thinking to death may be a symptom of the depth of mystical experiences and will to death among the mystics. In addition, the results indicate that fearing death is widespread among the mystics of contraction, and loving death is common among the mystics of expansion. Manuscript profile
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  7 - A Stylistic criticism two Mystical treatises: Fotovvatiyya and Mer'āt al-Tā'ebin
  kobra bayat
  Mir Seyyed Ali Hamedāni, one of the 8th century mystics, has composed several works including two treatises, Mer'āt al-Tā'ebin (A Mirror for the Repenters) and Fotovvatiyya (the name of a cult whose members are famous for generosity). These two treatises have both educa More

  Mir Seyyed Ali Hamedāni, one of the 8th century mystics, has composed several works including two treatises, Mer'āt al-Tā'ebin (A Mirror for the Repenters) and Fotovvatiyya (the name of a cult whose members are famous for generosity). These two treatises have both educational and mystical style. The author doesn't bother himself in the use of verbal and spiritual techniques and did not sacrifice the meaning of the word. So we can conclude that the style of them is not classified as elaborate or simple prose. He almost always expresses himself by employing a simile and costructs a chain of devices including similes and metaphors, and other rhetorical figures such as enumeration (to enumerate a set of things regarded as having shared characteristics), pun and rhyme. Nevertheless, he doesn't get in trouble with excess and goes on to pay attention to the meaning, instead of the form of the text. So we can conclude that these treatises can be classified as an average prose, a prose which is neither elaborate nor simple. The rhetorical figures, simile and allegory, have the most frequency in the text. Manuscript profile