چکیده:
This research, using a descriptive and comparative method, analyzes the symbols in Suhrawardi's Rasail and examines the reasons for the obscurity of its secrets, as well as its similarities and differences with Attar's 'Masihatnama'. The use of mythological, personal, inventive, and macro-symbols of polysemy has added to the ambiguity of Suhrawardi's allegories. With his illuminationist insight, he even provides a mystical-philosophical interpretation of mythological symbols; this very mode of interpretation has distanced his words from one-dimensional and preconceived concepts, making the understanding of their inner meanings difficult and reducing the attractiveness of his works. Due to his station, he has derived different meanings from words in the position of symbols, which is one of the most important reasons for the obscurity of these symbolic concepts. The overall structure of 'Masihatnama' is indicative of his worldview and mysticism. The poetic expression, the use of anecdotes, and the non-use of scientific, philosophical, or cosmological terms in the position of symbols have made the deep understanding of his expression easier and increased its attractiveness. The most important reason for the difference between Suhrawardi and Attar was found to be their way of perceiving the world, such that in Suhrawardi's works, the inner prophet or the Universal Intellect becomes the sun of the seeker's existence and the reason for their knowledge and guidance, whereas in 'Masihatnama', ultimately, Prophet Mohammad (PBUH) comes to the aid of the intellect and shows the way to the seeker, becoming their lamp of guidance.
خلاصه ماشینی:
They go to the near angels, then proceed to the Throne, the Footstool, the Tablet and the Pen, Heaven, Hell, the sky, the sun, the moon, the four elements, the mountain, the sea, and the three realms of birth (inanimate, vegetable, and animal), the devil, the jinn, and mankind, Adam, Noah, Abraham, Moses, David, and Jesus, but remains unsuccessful and finally reaches the presence of the Seal of the Prophets Muhammad(s) arrives, who is a symbol of the All-Knowing, and having been taught the secrets of monotheism and the symbols of poverty, says that he must traverse five valleys: sense, imagination, intellect, heart, and soul, so that he can reach the destination of the stages of the inward journey.
However, despite the aforementioned similarities, the difference in the worldview of these two mystics is evident, such that in Suhrawardi's treatises, the Intellect of Return, or the same Tenth Intellect which is the inner prophet, unties the blind knots of the stages of this mystical path and serves as a guide for the seeker, whereas in Attar's "Musibat Nama," intellect is the worldly intellect, which is incapable of recognizing this path, and ultimately, Hazrat Muhammad(s), who is the Seal of Prophethood, invites the traveler to the inward journey or self-knowledge.
2. Adam (as) In the treatise "The Red Intellect," Suhrawardi refers to the story of the descent of Adam and, using mystical symbols, speaks of the creation of man and the search around oneself, which means the same as seeking, and at the end of this mystical path, he mentions the stages of poverty and annihilation to reach flight.
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