Alireza Fouladi; Abbas Shahali Ramshe
Volume 6, Issue 2 , June 2017, , Pages 113-131
Abstract
The language of a mystic is the only window through which one can enter the complicated world of his mind and heart from beyond the centuries. All of mystics' experiences have been ...
Read More
The language of a mystic is the only window through which one can enter the complicated world of his mind and heart from beyond the centuries. All of mystics' experiences have been reflected on the mirror of their literary works. The more their mystical experiences, in a movement from the knowledge of certainty ('Ilm al Yaqin) to the eye of certainty ('Ayn al Yaqin) and from it to the truth of certainty (Haqq al yaqin), are complicated, their rhetoric languages desire to be more mysterious in a movement from simile to metaphor, symbol and paradox. We have achieved, in present essay, another rhetorical classification of mystical propositions clarifying the theoretical principles of seven Maqamas and the mystical ten stations from Sufi books, and enumerating the affective factors on the speech of mystics such as: "the state of sober and intoxication", "the quality of mystic's state and position", "the speaker and the audience", "the mystic's intention of language: a tool for teaching or experience", and "the natural structure of language". Generally, his intention is sometimes teaching, so his expression forms on the axis of "simile and allegory" and it is sometimes about the state of lovers, so the expression forms on the axis of intuition and consequently "metaphor"'. In some cases the mutual Maqamas and states of the lovers are ethical, so the expression tends to be ironic, and, in some other states, the expression is the result of selflessness and annihilation and tends to be paradoxical and mysterious.
