چکیده:
Allegory is one of the forms of imagination and is considered one of the types of simile. Since the 'object of comparison' in an allegory is usually sensory and tangible, one can derive social realities from its appearance. Our mystical literature constitutes a major part of our literary treasure, and Attar and Rumi are the mountain and wave of this vast ocean of mystical literature. By looking at the allegories of these two great poets, one can, beyond the mystical teachings and by carefully examining the appearance of their stories, realize the social realities of the sixth and seventh centuries AH. Although the axis of mystical literature, especially in the poetry of these two poets, is the superiority of the unseen world over the witnessed world, one can still recognize the poet's society through the appearance of the allegories and the selection of topics that carry mystical messages; because if we consider the allegory as a tangible object of comparison for an abstract subject, the poet is forced to use anecdotes and stories as examples that are familiar to his audience; thus, the selection of such allegories enables the reader to understand the poet's social circumstances beyond mystical teachings and personal mystical experiences.
خلاصه ماشینی:
Since a major part of our fruitful literature is occupied by the mystical literature of this land, and mystical literature remains evident in the minds and language of the people of this region and even the world to this day, we aim to obtain something beyond mystical teachings by journeying through the allegories of mystical literature in the works of Attar and Rumi, and to see to what extent the sensitivity of these mystic poets toward social issues was.
It can be said that the use of allegory in mystical works is for the purpose of keeping the secret hidden from the unworthy, and regarding political and social allegories, the motivation for concealing meaning and the tendency toward symbolic allegory is the fear of the oppressive ruler and the political power governing society.
(Zaryab Khoyee 1366: 129-144) One of the most beautiful tales related to the madmen is the story of the Madman and the Umid of Khorasan, which is depicted in Attar's Musibatnameh: although in this tale the madman's finger of protest is ostensibly directed at the order of creation and God's care for His servants, it also refers to the deep class differences and the unjust distribution of wealth in society.
Although in this parable Attar intends to present one of the most central mystical teachings, namely submission to the Truth, from the appearance of this story, the poverty and nakedness of ordinary people, especially these passionate ones, can be seen: Perhaps a passionate madman arose, Naked, asking the Truth for linen.
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