خلاصة:
This study focuses on the approaches to symbolism in a story of Kashf al-asrar (Unveiling of Secrets) and Mokashefat al-Anvar (Revelation of Lights) written by Ruzbihan based on the religious symbols in ancient Iran. The symbols of the story are redefined by virtue of sacred texts such as Avesta (The sacred writing of Zoroastrianism), Bundahisn (meaning “Primal creation”), Denkard (Acts of the religion), etc. It seems Ruzbihan had been influenced unconsciously by the symbols of mythology and religions of ancient Iran. Considering direct and frequent use of such symbols it can be said that Ruzbihan was most probably familiarized with Pahlavi (The main form of the Middle Persian language, existing from the 3rd to the 10th centuries, evidenced esp. in Zoroastrian texts and commentaries. Also, the writing system, of Aramaic origin, in which these texts were written): that is why he used such symbols. The finding from present article indicate the writer of the story had focused on the regeneration of the hero and his embrace to a religion after seven steps of perfection and course,the writer explicated these concepts by Iranian – Islamic expressions.
ملخص الجهاز:
Research Background Most of these studies have been conducted regarding his intellectual characteristics and individual experiences, and some research has been carried out on the constituent elements of the stories in this book (symbols, shathiyat, surrealistic atmosphere, and dreamlike nature); the most important works written about Rouzbehan's works and his book Kashf al-Asrar wa Mukashafat al-Anwar are: The book "Rouzbehan Boqlaei, Mystical Experience and the Shath of Wilayah in Iranian Sufism" written by Carl Ernst, Amirkabir Publications, Tehran: 2008.
This story is a suitable example of Rozbahan's intellectual method and mode of expression in recounting his inner experiences through symbols, archetypes, and his religious teachings from the ancient religions of Iran, such as the rites of initiation, rebirth, and Iranian-Islamic mysticism.
, as supreme examples of heavenly and earthly models, and also by re-examining the story itself, it can be inferred that by bringing ancient myths (the seven Ameshaspantas), Ruzbahan, in addition to paying attention to the comprehensiveness of the attributes in these seven angels (truth, righteousness, and order; purity and good-thinking; love, humility, and patience; perfection, and immortality) which introduce them as protectors of the earth, has paid attention to a higher concept; namely, the human readiness to accept such attributes; just as Ruzbahan, after his spiritual transformation (eating the oil of Banat al-Na'sh), considered himself worthy and a possessor of the rank of the seven poles of the celestial realm by God: "...
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