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Open Access Article
1 - The Citizen's journey to God inKhaje Abdullah Ansari’s The City of Sad Meydan (one hundred fields)
Mohammad Naghizadeh Maryam NajafiIt is necessary or urban planning and architecture of every society to have meanings derived from the ideology and culture of that society. This consists of two stages. The first one is to identify and codificate concepts, principles and values through dominant doctrine MoreIt is necessary or urban planning and architecture of every society to have meanings derived from the ideology and culture of that society. This consists of two stages. The first one is to identify and codificate concepts, principles and values through dominant doctrine listed in original Islamic texts, which are timeless and placeless for urban planning and architecture of Iran. The next step is the conversion of these principles to the visual aspect for public underestanding and using. Designer artists are responsible for this stage. The purpose of this paper is attracting planners and architectes to Iranian-Islamic valuable texts for production of science in the field of urban planning and architecture. For this reason, we select the book of "The One Hundred Fields" or "Sad Meydan” that is the Iranian book about Islamic mysticism and is written by Khaje Abdullah Ansari (1006-1088 A.D). He has fulfilled the first step. So we proceed to the second step and try to convert principles of "Sad Meydan” to the visual aspect in the context of Iranian urban planning and architecture. Keywords: Islamic mysticism, "Sad Meydan", urban planning, architecture, expressions, manifestation, Khaje Abdullah Ansari a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a aa a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a a aa a a a a a a a a a a aa a a a a a a a a a a a a a aa a a a a a aa a a aa aa a aa a a a a a a a a a a a a a a a a a a a a a a a a a aa a a a a a a a a a a a a a a a a a a a a a a a a a a Manuscript profile -
Open Access Article
2 - Khaje Abdullah Ansari’s Sad Meydan, A Bases for Providing Iranian Urban Design & Planning Principles
Mohammad Naghizadeh Maryam Najafi -
Open Access Article
3 - Sharia and Tariqa in the Gospel of Thomas and Islamic mysticism
Mehran RahbariThe Gospel of Thomas is one of the important texts of Nag Hammadi library. Paying attention to the external implementation of religious laws (Sharia) and its internals (Tariqa) are among the topics that have been mentioned to in this non-canonical text. In this Gospel, MoreThe Gospel of Thomas is one of the important texts of Nag Hammadi library. Paying attention to the external implementation of religious laws (Sharia) and its internals (Tariqa) are among the topics that have been mentioned to in this non-canonical text. In this Gospel, the fraudulent behavior of the Pharisees and their imitative traditions are criticized and Jesus encourages the disciples to correct the intention and perform religious practices with the presence of the heart. According to Islamic traditions, religious affairs are divided into Sharia and Tariqat. On this basis, Sufis, as the bearers of the spiritual dimension of Islam, consider the truth of religion including both aspects of Sharia and Tariqa, and they are two sides of the same coin and inseparable. They advise the seeker not to get caught up in the form and oblivious to the meaning while adhering to the Sharia and in addition to the implementation of Sharia laws, they must also take care of the interior of religious practices as the spiritual life of believers. This article compares the approach of the Gospel of Thomas and Islamic texts on this issue. Manuscript profile -
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4 - The Emergence of the Imami scholastic Mysticism in Qom Seminary
Mahmoud SheikhThis article explores the emergence of scholastic mysticism in the Qom seminary, which has been taking place over the past few centuries. Shia scholars in Qom have always had an interest in mystical teachings, resulting in the inclusion of mysticism in the program of se MoreThis article explores the emergence of scholastic mysticism in the Qom seminary, which has been taking place over the past few centuries. Shia scholars in Qom have always had an interest in mystical teachings, resulting in the inclusion of mysticism in the program of seminaries, both formally and informally. The article focuses on the factors that led to the emergence of scholastic mysticism in Qom seminary, specifically during the tenure of AbdulKarim Haeri and the beginning of Seyyed Hossein Boroujerdi's leadership. The article argues that scholastic mysticism in Qom is the result of the migration of mystics from Tehran and Najaf to the city. Those who came from Tehran brought with them theoretical mysticism, while those from Najaf practiced practical conduct. Scholastic mysticism in Qom was able to reach a more complete state by absorbing these two streams of mysticism. One of the most significant factors contributing to the emergence of scholastic mysticism in Qom was the transfer of partial authority to the city during Haeri's leadership, due to the easing of travel restrictions between Qom and other major cities such as Tehran and Isfahan. Additionally, the location of Qom, which has been a cradle of Islamic wisdom and mysticism for a long time, contributed to the influence of Iranian culture and elements of Iranian life within the Shia seminaries. In conclusion, this article sheds light on the emergence of scholastic mysticism in the Qom seminary and highlights its origins and factors. The inclusion of mysticism in the seminary curriculum has enriched the understanding of Islam and its teachings, and the Qom seminary has been instrumental in advancing this field of knowledge. Manuscript profile -
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5 - A Critique of the Concept of "Motion" in Cosmic Mysticism (Halqe)
seyed hamidreza raoof Azim HamzeianMotion is an important concept in Islamic philosophy, theology and mysticism. Its importance in mysticism is directly related to creation and manifestation of God. Motion, in Cosmic Mysticism, has a central importance in creativity of God, explaining the levels of exist MoreMotion is an important concept in Islamic philosophy, theology and mysticism. Its importance in mysticism is directly related to creation and manifestation of God. Motion, in Cosmic Mysticism, has a central importance in creativity of God, explaining the levels of existence and explaining the diagrammatic aspect of the universe, which emphasizes on the unreality and invalidity of the material world. Considering that Cosmic Mysticism is very indebted to Ibn Arabi in the concept of motion and its explanation, this article tries to examine how this borrowing occurs, and how much it successes, with descriptive-analytical method. Although Cosmic Mysticism is strongly influenced by Ibn Arabi’s mysticism in explaining the concept of motion, it has failed to exploit it and draw a precise and clear framework for it. Lack of coherence in the cosmological and methodological explanation, the deficiency in relationship between “motion” and love, and the confusion in its explanation, as well as ambiguity in explaining the final stage of human ascension are among the failures, which has associated “motion” in Cosmic Mysticism with many ambiguities and shortcomings. The numerous content and methodological deficiencies of this new movement have caused it to never gain the necessary strength to coexist with other mystical ideas. Manuscript profile -
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6 - The Concept of Perfect Man from the viewpoint of Azīz ibn Muhammad Nasafī
کیومرث چراغی"Perfect Man" is a significant term in Islamic mysticism which wasused for the first time by Muhī al-Dīn ibn al-Arabī, a prominentMuslim mystic of 13th century C.E. After ibn al-Arabī, this concept wasreceived and developed by his disciples and the followers of hismysti More"Perfect Man" is a significant term in Islamic mysticism which wasused for the first time by Muhī al-Dīn ibn al-Arabī, a prominentMuslim mystic of 13th century C.E. After ibn al-Arabī, this concept wasreceived and developed by his disciples and the followers of hismystical school. Nasafī, in his works, focuses on this concept and in itsexposition, he considers two degrees or two variants for the PerfectMen in the hierarchy of human perfection: Perfect Men and free PerfectMen. For Nasafī Perfect Man is one who perfectly possesses these fourqualities: good speech, good deed, good moral and good cognition.Therefore a Perfect Man should be perfect in Islamic law (sharī‘ah),mystical path (tarīqah) and the truth (haqīqah). The free Perfect Man isa higher degree than the Perfect Man. He should possess eight qualities:good speech, good deed, good moral, good cognition, voluntaryabstinence (tark), living in seclusion (‘uzlah), contentment (qinā‘t) andinactivity (khumūl). This essay tries to survey the significant concept of"Perfect Man" from the viewpoint of Azīz Nasafī, a mystic who mostlyhas been ignored in the scholastic studies. Manuscript profile -
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7 - Sohrab Sepehri’s Mystical Truth Seeking Through a Comparative Approach to Islamic and Buddhist Mysticism
Nemat Esfahani OmranOne of the most important manifestations of mysticism among religions and learning schools is the mystical truth seeking of the devotees and failure in understanding the essence of the creator of both worlds; it is the subject which has had a great and controversial sta MoreOne of the most important manifestations of mysticism among religions and learning schools is the mystical truth seeking of the devotees and failure in understanding the essence of the creator of both worlds; it is the subject which has had a great and controversial status in epistemology and ontology since ancient times and has kept busy the mind of many researchers. Thus the subject of mystical truth seeking is being studied by the present article through a comparative review of Islamic and Buddhist mysticism while taking into consideration some of the poetry of SohrabSepehri. Manuscript profile -
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8 - The Relationship between Love, Beauty and Artist from Islamic Mysticism Viewpoint
Mohammad Sadeq Karimi Ebrahim Moradi Shahin HeidariBeauty and love are of the most important concepts in Islamic mysticism which have deep relationship with Lord's manifestation. Beauty is followed by attraction and fascination from Islamic mystics' viewpoint; wherever there is beauty, love and attraction appears. From MoreBeauty and love are of the most important concepts in Islamic mysticism which have deep relationship with Lord's manifestation. Beauty is followed by attraction and fascination from Islamic mystics' viewpoint; wherever there is beauty, love and attraction appears. From Islamic mystics' viewpoint, an artist cannot create beauty, but he can contribute it by his strong natural, emotional and sensitive understanding and at last he would be discoverer and demonstrator of beauty. Thus the art is manifested by artist's love and his art is result of his purified spirit which would be gained by dreaming world and natural witnesses. In order to achieve the desired goal, the research method is descriptive – analytical. Thus the authors express the scholars' viewpoints followed by explaining the relationship between love, beauty and artist. Manuscript profile -
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9 - Pioneers of Beauty and Aestheticism doctrine in philosophy and Islamic Mysticism
محمدحسین ایراندوست ملیحه آدینه فردAbstract:Perfection doctrine which is originated from human nature and characters,is considered all the fact of human existence and have used from all of his ability for reaching to celestial esteem, it is not exclusive to a specific and short period of the Iranian and MoreAbstract:Perfection doctrine which is originated from human nature and characters,is considered all the fact of human existence and have used from all of his ability for reaching to celestial esteem, it is not exclusive to a specific and short period of the Iranian and Islamic mysticism,the followers of this doctrine are not Limited To a few famous persons.The footprints of this doctrine can be found in many human civilizations.This article intend to introduce this doctrine and its forming companents and also its most distinguish followers, and conclucl how these elements are expressed in their works.Perfection doctrine which is originated from human nature and characters,is considered all the fact of human existence and have used from all of his ability for reaching to celestial esteem, it is not exclusive to a specific and short period of the Iranian and Islamic mysticism,the followers of this doctrine are not Limited To a few famous persons.The footprints of this doctrine can be found in many human civilizations.This article intend to introduce this doctrine and its forming companents and also its most distinguish followers, and conclucl how these elements are expressed in their works. Manuscript profile -
Open Access Article
10 - The allegory of the perfect man in the story of Jonathan the Seagull (by Richard Bach) based on mystical texts
sareh TarbiatOne of the common methods in world literature is the use of code and allegory to rhetoric the text and the richness of the concept. The story of Jonathan, the seagull, is one of the most important allegorical stories in Western literature that has much in common with Ir MoreOne of the common methods in world literature is the use of code and allegory to rhetoric the text and the richness of the concept. The story of Jonathan, the seagull, is one of the most important allegorical stories in Western literature that has much in common with Iranian Islamic mysticism. The concept of the perfect man, which is expressed in the form of allegory in Persian poetry and poems, expresses the image of the transcendence of human nature and soul through harmony with true light and isolation from worldly belongings. In Jonathan's story, this seagull reaches the truth and the status of a perfect human being in similar ways to Islamic mysticism. In this research, the common aspects of these two categories have been studied in a descriptive-analytical manner. The need for research is not limited to recognizing the common roots of human thought; Comparative research leads to the expansion of the scope of knowledge of literary and interpretive texts and in order to recognize the influence of the concept of the perfect man and mystical journey to neighboring cultures. Manuscript profile -
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11 - Light parables in mystical texts
sareh TarbiatSuccession is the most basic part of mysticism. The philosophy of doing it relates to the various desires of mankind that the return to the land of light and the acquisition of eternal life, which is called "survival" in Islamic mysticism, is the most important reason. MoreSuccession is the most basic part of mysticism. The philosophy of doing it relates to the various desires of mankind that the return to the land of light and the acquisition of eternal life, which is called "survival" in Islamic mysticism, is the most important reason. Following the fall of man, what "The Descending Arrow" is completed, and human beings, as the only being able to climb and return to the true city, have to move" ascended arc "towards the city of John. The pathologist sees in the path of conduct an inventory that is sometimes categorized and sometimes lacks a definite benchmark for this; for example, the multiplicity of titles, as well as their displacement over the proposed divisions, is the main obstacle to this process, In this research, which is carried out in a descriptive-analytical manner, we study the parables of light in Islamic mysticism.The obtained result was that all these divisions have had the stem in mystic’s gravitation(tendency)to symbolization and allegory. Manuscript profile -
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12 - نمود عینی عرفان و وحدت وجود در باغ ایرانی(موردمطالعه باغ تخت شیراز)
زهره ترابی شهام اسدی -
Open Access Article
13 - The World as a Symbol Of Gloomy Universe in Islamic Mysticism
Mostafa Salari Seyyed Ahmad Hosseini KazerooniIn Islamic mysticism, the world has always been demonstrated as the unpleasant and deceitful image. This attitude is consistent with what is observed in other mystical schools, but what makes the audience review this attitude is the undeniable parallelism that ties the MoreIn Islamic mysticism, the world has always been demonstrated as the unpleasant and deceitful image. This attitude is consistent with what is observed in other mystical schools, but what makes the audience review this attitude is the undeniable parallelism that ties the views expressed on Islamic mysticism with how the world is somehow addressed in some Islamic texts In this regard, we can witness that the mystics' attempts to establish a link between certain concepts and some evidences on the world which eventually represents the gloomy side of the world, such as deception, hostility, and so on. In addition, the devil makes the most possible relation with the world. Because the evil elements that with their assistance together made the dismissal of Adam from heaven are along with the devil in relation with the world, one can come to the conclusion that the argument arrived at are derived from Islamic teachings because the motif is derived from the Koran, just as there are some verses and traditions as the evidence emphasizing on this theory Manuscript profile -
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14 - A comparative study Of two mystica l odes by Aviccinaand Bardsiri Kermani
Mohsen Seifi Ali AsadipourThe belief that the soul originates from the celestial world and is imprisoned in the material world as a result of neglect is a fundamental belief in mysticism.the sophis try to purify the soul through knowledge and wisdom before it unites with the God in the afterworl MoreThe belief that the soul originates from the celestial world and is imprisoned in the material world as a result of neglect is a fundamental belief in mysticism.the sophis try to purify the soul through knowledge and wisdom before it unites with the God in the afterworld. Aviccina focuses on this purification in his Ode (Einieh) and the Persian poet, Bardsiri Kermani, does the same in his long piece of poetry(Mesbah-ol-Arvah) and follows the example of Einieh. makes use of several terms and themes of Islamic mysticism including vesal, Boka, Bareqe and Hejab similarly references are made to light and darkness.This paper comparatively explores the theme in these works. Manuscript profile -
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15 - The effect Of instruction on the dynamic and continuity Of Islamic theosophy in Iran
Mohammad Reza Karamipour Naqi kamaliTheosophy in a general sense and in a special one was taught through informal method by the elder to the young; it influenced on the people's minds and hearts. After the appearance of Islam, the great theosophers like Nasirradin Tousi, Avicena, sheikhe eshragh, molla sa MoreTheosophy in a general sense and in a special one was taught through informal method by the elder to the young; it influenced on the people's minds and hearts. After the appearance of Islam, the great theosophers like Nasirradin Tousi, Avicena, sheikhe eshragh, molla sadra were trained theoretically and practically and formal education was developed in Iran. Educational theories such as behaviorism, cognitivism, humanism and socialism have always been the guides to action for theosophers as instructors. Researchers by studying educational approaches and their applications have encouraged people to obtain knowledge and turn it into action to make peace in the world. Manuscript profile -
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16 - Motahari’s Mystical Beliefs as Associated with the Koran, Hadith, and Persian Poetry
Ali Ein AlilooThe works by Shahid Motahari is full of evidences and hadiths that sometimes the writer resorts to for supporting his assertions and some other times they are commented and described. The collection of his works is composed of fifty nine topics. Many of the works incl MoreThe works by Shahid Motahari is full of evidences and hadiths that sometimes the writer resorts to for supporting his assertions and some other times they are commented and described. The collection of his works is composed of fifty nine topics. Many of the works include his lectures that are printed by Nashr Institute. The addressing aspect of his works represents the vast information of the writer on the Koran and his validity, whose skill is multiplied by the impact of his being an orator. Moreover, Motahari has used a lot of poems in his works that in many cases come parallel with the evidences in the Koran or those of Imams. According to the unique aspect of the works, the writer decided on writing the paper that on the one hand introduce traditions and evidences in relation with the verses and hadiths and poetries used in terms of various issues including philosophy, mysticism, and ethics, and on the other hand, demonstrate the grandeur of the Persian scholars and poets. Manuscript profile -
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17 - Evidences Of colord lights in letters Of najmoddin-e kobras students
Behrooz Romiyani Masoomeh BakhshizadehIn each styles , school and period , though and special tendency see wich finally, that school or style distinguish other school. Among students of Kobravie's school, see special kind of steps evidences wich limited to this sect and branced sects. Evidencs is a kind MoreIn each styles , school and period , though and special tendency see wich finally, that school or style distinguish other school. Among students of Kobravie's school, see special kind of steps evidences wich limited to this sect and branced sects. Evidencs is a kind of the mysticism excite discussion,in addition to. that is confront with differences and contrast. This differences in influenced by point of view on groups of sufis.One of kinds of evi dences isevidence of colord light that propound by students of Kobravie school ;of cours they following najmoddin kobra,Kobravie's leader. Manuscript profile -
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18 - Introduction to the Phenomenology Of Love mysticism in the mysticism Of Molavi and Hafiz
Yusof JafarzadehIn the view of Love mysticism becoming of "humanity" as a manifestation of Divine attributes in the human occur in three stages: not awakened soul (Adam innocent of sin), awakened soul (Adam after sin) and love (lover Adam to God). According to this view angel is symbol MoreIn the view of Love mysticism becoming of "humanity" as a manifestation of Divine attributes in the human occur in three stages: not awakened soul (Adam innocent of sin), awakened soul (Adam after sin) and love (lover Adam to God). According to this view angel is symbol of not awakened soul and devil is symbol of awakened soul and human is a symbol of the love stage. Thushuman is comprehensive of angel and devil attributes. After the events of primordial sin, human stepped from the stage of angelic and the lack of awareness to the stage of awakening and awareness. In fact, the devil makes his entrance into this stage, but this stage is a window to enter the love scene of human and God in the context manifestations of God's Attributes glory and beauty in this world. Thus, in this sense, love transcending from relationship based on legal and moral rules to personalized relationship based on coquetry and need of loversand put in the center of meaning of this world life. This article is an introduction of the phenomenology of love- mysticism in the mysticism of Molavi and Hafiz. Manuscript profile -
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19 - Ideal Man in Attars "An Islamic Mysticism Approach"
Shahin GhasemiAll the works of the great mystics are directed towards the representation of the perfect man. Great mystics, rightfully, call man, The Macrocosm, the worlds in which God has endowed man with magnanimous aptitudes. Through this word, man can traverse the way MoreAll the works of the great mystics are directed towards the representation of the perfect man. Great mystics, rightfully, call man, The Macrocosm, the worlds in which God has endowed man with magnanimous aptitudes. Through this word, man can traverse the way to spiritual perfection. Attar, as a great Persian mystic, also posits a pivotal status for man and his welfare. A great number of themes in his works are replete with the presentation of man in his perfection. A study of his works indicates that through revision of his religious and mystic conceptions, one can imply his ideas about the perfect man. This research, through the study of ideal man and his position, seeks to find out Attar’s conceptions and attitudes regarding the ideal man. Manuscript profile -
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20 - Explanation on Evolutionary Guardianship on the Supreme-Human (The Perfect or the Exalted Man) In Epistemology Geometry of Islamic Mysticism (With a Focus on Thoughts (Ideas) Of Imam Khomeini)
Ali Hosseini Jaseb NikfarIn mysticism, discussion about evolutionary guardianship is studied under the subject of the supreme man (the perfect man) who is initial medium of creation system in the Arc of ascent and descent (the arc of rise and fall). The perfect man or the supreme-human is the c MoreIn mysticism, discussion about evolutionary guardianship is studied under the subject of the supreme man (the perfect man) who is initial medium of creation system in the Arc of ascent and descent (the arc of rise and fall). The perfect man or the supreme-human is the core or place of manifestation of all divine names and attributes and the cosmic and the earth facts such that human is like the spirit of the world (universe) and the universe is as his body. As spirit manages or modifies the organization of the body by physical and spiritual powers, the perfect man or the supreme-human also reaches the universe creatures with connecting or having divine facts, and as the life of body depend to the spirit, and without the spirit, it would be deprived from perfection, the divine life also becomes meaningful only by modifying or seizing the successor of Allah and by its mediation. Without the perfect man the life also becomes ruined (decayed) and will die out. The human access to the successor of Allah is occurred through three processes. First, the divine names and attributes are given to the perfect man, and second, the receiving or acquisition of divine and humanistic facts are granted to the supreme human and hebecomes aware of the unseen world. Third, he gains the creatingor innovating power andauthority. The successor of Allah, after Intrinsic, attribution and behavioral extinction, arrived at life and thrived after elimination and the survival position after elimination. He also existed in the factual or right. After that, when the perfect man becomes the ears, eyes and hand of Allah, He becomes manifested by perceptual and excitatory forces (powers). Manuscript profile -
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21 - Mahdaviat in Islamic Mysticism
Behrouz Roomiani Masoumeh Bakhshizadeh Esmaeil AbdolahiMahdaviat is a very important topic in Islamic mysticism. This topic is because ofmerging two topics of haghighat-e Mohammedia, Sufism and Islam and Shiism emerged province. Haghighat-e Mohammedia is the concept of finality in mysticism and messianism province is an exp MoreMahdaviat is a very important topic in Islamic mysticism. This topic is because ofmerging two topics of haghighat-e Mohammedia, Sufism and Islam and Shiism emerged province. Haghighat-e Mohammedia is the concept of finality in mysticism and messianism province is an expression of religious ideas-the continuation of the Prophet because ofImam, Imam Mahdi. These two issues with integration in an independent interpretation of mysticism are called Islamic messianism, which has been a subject of discussion before it lawful scheme Manuscript profile -
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22 - Analysis of the Role of Love in Islamic Mysticism from Sanai's Perspective
Fariba Shaker Sousan Alerasoul Zarrinta j ParhizkarIn this article, by extracting and analyzing Sanai's poems from his work collections, his perspective on love - the significant element in Islamic Mysticism - is determinedThat is the love which flows through the whole world and is the cornerstone of creation and its hi MoreIn this article, by extracting and analyzing Sanai's poems from his work collections, his perspective on love - the significant element in Islamic Mysticism - is determinedThat is the love which flows through the whole world and is the cornerstone of creation and its hidden essence; the love which the beloved himself has planted its seed in the lover's heart and by cunning and numerous tricks attracts the lover to himself; the love which leads the lover to the place where he does not see himself and it is only the beloved who emanates him because the soul of the lover is the same as the manifestation of the beloved Manuscript profile -
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23 - Prayer in Ibn al- 'Arabi's and Rumi's Perspectives
Mariam Mahmoodi Mahdieh Vali MohammadabadiPrayer is the most obvious problems in the field of the study of religion in Islamic mysticism has repeatedly emphasized the need for it.Their bondage Zhvrrfan turning point in man's relationship with God opened God desired to take a snapshot picture of neglect of his e MorePrayer is the most obvious problems in the field of the study of religion in Islamic mysticism has repeatedly emphasized the need for it.Their bondage Zhvrrfan turning point in man's relationship with God opened God desired to take a snapshot picture of neglect of his eternal Yadkhsran was followed for advocates .Lovers in a mirror reflection of life and the summit of mystical prayer pure allegedly heard enough Vhkayty is elegant and Namkrr . The mystics of Islam as a bridge prayer Vmlkvt of the material is specially fit for a large part of mystical artifacts left on prayer. So, the author of the study was to examine the Ibn Arabi thoughts and belief. She is the founder Irfan theoretical and wisely and Vrfany intelligence derived from a pure Islamic Education lovely arguments in prayer and compliance. You can also explore ideas and thoughts Maulana said that he prayed Vajabt problem with the word critic and its influence on the expression is interesting anecdotes. What is striking is that the footprint is often thought of Rumi's thoughts, beliefs Arabic Ibn clearly visible. It could be argued that the followers of Maulana Sufi Ibn Arabic and commentator, he has great ideas. Manuscript profile -
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24 - A study of "The Baptized Son" by Leo Tolstoy with regard to teachings of Islam and mysticism
Janolah Karimi Motahhar Marzieh Yahyapour Roya GholamalishahiLeo Tolstoy is one of the greatest renowned writers of the world who, in his works, adopts a special stance regarding issues of philosophical and mystical nature. This is quite visible in the story “The baptized son” which might be of clear conceptual resemblance for th MoreLeo Tolstoy is one of the greatest renowned writers of the world who, in his works, adopts a special stance regarding issues of philosophical and mystical nature. This is quite visible in the story “The baptized son” which might be of clear conceptual resemblance for the oriental audience, especially those from Iran. While dealing with this story, the present article strives to maintain a conceptual interpretation of the elements that have caused a resemblance between the aforementioned story and the post-Islamic literature and mysticism of Iran. It also tries to disclose these similarities and at the same time clearly illustrate that the “Baptized Son” is an allusion to some Quranic stories. It also focuses on portraying the fact that concepts like sin and repentance enjoy a special place in the Iranian mysticism just as they do in this story. As this great author pictures, the main theme of the story is the ever-lasting struggle between vice and virtue, one of the major themes both in Islam and in Persian literature. Manuscript profile -
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25 - The Concept of “Perception”fromAbdulQahir-al-Jorjani Era to Islamic Mystical Texts
Abbas TalebzadehShoshtari Ali Nouroozi Abbas Arab Fatemeh AskariNormal0falsefalsefalseEN-USX-NONEAR-SA /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-qformat:yes; mso-style-pare MoreNormal0falsefalsefalseEN-USX-NONEAR-SA /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-qformat:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; text-align:justify; mso-pagination:widow-orphan; font-size:11.0pt; font-family:"Calibri","sans-serif"; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:"Times New Roman"; mso-fareast-theme-font:minor-fareast; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:Arial; mso-bidi-theme-font:minor-bidi;} > The main goal of this study is to illustrate the relationship and combinations of two sciences: rhetoric, the discussions which relate to semantics and some religious Islamic texts which is useful in the comparative studies. The term “Perception” for Add- al-Qahir-al-Jorjani concern with the wide, different aspects such as the relations between them and metaphor in the meaning, even in his aspects to the different Perceptions. On the other hand, he concerned with the heartily reflection, while it is the term on “the Perception” in the Islamic, mystical texts. The followers perceived the world by hearty reflections. Whereas Add- al-Qahir-al-Jorjani has not entered in the Islamic, mystical texts, but he unconsciously considered the term, ”Perception” in the mystical literature”. Manuscript profile -
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26 - Mystical Allusions in Hafiz’s Sonnet
Masood Haji Rabie Zahra ShirdeliNormal0falsefalsefalseEN-USX-NONEAR-SA /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-qformat:yes; mso-style-pare MoreNormal0falsefalsefalseEN-USX-NONEAR-SA /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-qformat:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; text-align:justify; mso-pagination:widow-orphan; font-size:11.0pt; font-family:"Calibri","sans-serif"; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:"Times New Roman"; mso-fareast-theme-font:minor-fareast; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:Arial; mso-bidi-theme-font:minor-bidi;} > This paper tries to explain the mystical allusions in Hafiz’s sonnets according to Islamic thoughts, exclusively in NahjulBalaghah, in descriptive analytical method and use of index cards in library searching, out of various source books, as well as the personal implication of the writer. Some of Hafiz’s sonnets taken into account in this paper relate that the spirit of humankind is captured in the cage of body, and of liberated, it will ascend to its authentic source with this idea that the material world is a barrier for itself to get into the world of spirituality and the divinity. In addition, with reference to NahjulBalaghah and verses of the Quran, the sonnets draw a picture of the process in which the spirit returns to its divine source with a more rational and intelligible explanation to the reader; moreover, grown out of the Quranic school and affected by its cognitive teachings, Hafiz reminds the reader of the detachment of soul from its everlasting source by a very heartfelt narration. Manuscript profile -
Open Access Article
27 - مفهوم «الصوفی غیرالمخلوق» با تأکید بر تعبیر بقا در دو مکتب هجویری و مولوی
ولی الله ساکی میثم خوئینی -
Open Access Article
28 - Study of the First Mystical Authority and its Analysis in Psychology through Statistical Method
mahnoush mani Seyyed Aliasghar mirbaghari Fard Tahereh Khoshhal shole AmiriRemembrance is the root of all mystical homes. The awakening inside or outside of the body results in feelings of sweetness and devotion during prayers and prayers, ease of hardship, repentance, craving, self-exaltation, and the attainment of higher mystical stages; mys MoreRemembrance is the root of all mystical homes. The awakening inside or outside of the body results in feelings of sweetness and devotion during prayers and prayers, ease of hardship, repentance, craving, self-exaltation, and the attainment of higher mystical stages; mystical teachings are increasingly found in personal and social affairs. Closer to God. Therefore, using mystical theories, psychological concepts can be extracted and used in the lives of individuals. These effects on the human psyche increase the quality of life and consequently create happiness, and psychologists are looking for this. The purpose of this study was to investigate memory and freedom in mystical prose texts until the seventh century, its application to psychology using cognitive, behavioral, and emotional approaches, and to examine demographic differences (age, sex, income, and tendency to mysticism) in reminiscence. And it is dead. ۱۸۰ Participants were selected by random sampling method in which three domains groups, those interested in mysticism and ordinary people responded to the Inner Awakening Questionnaire. The subjects included men and women with different incomes. The results of the questionnaire are also discussed on theoretical grounds. This descriptive-analytical research has attempted to explain its theoretical foundations in Islamic mysticism and to provide a practical basis for its application in psychology. Manuscript profile -
Open Access Article
29 - God of The World and The world of God (A Study of Man’s Nature in Ganj-e Ravan and Chehel Sabah of Shah Daei Shirazi)
Masroureh Mokhtari Mahsa KazempourShah Daei Shirazi, a mystical poet of the ninth century AH, is one of the preachers of Ibn Al-Arabi's mystical ideas and one of the students of Shah Nematullah Vali. The Masnavi of Ganj-e Ravan and Chehel Sabah are the second and third one of his six Masnavis respective MoreShah Daei Shirazi, a mystical poet of the ninth century AH, is one of the preachers of Ibn Al-Arabi's mystical ideas and one of the students of Shah Nematullah Vali. The Masnavi of Ganj-e Ravan and Chehel Sabah are the second and third one of his six Masnavis respectively. These poems, by taking advantage of the poet's genius and the ideas of his predecessors, including the mystical thoughts of Ibn Al-Arabi and Rumi's style in Masnavi, have reached a degree of innovative literary and artistic structure. Due to the fact that no special research has been done on the mentioned works so far, the present study, with its analytical-descriptive method and using the library resources, introduced these two masnavis and studies the human nature within to explain the poet's view on human nature and its levels with an ontological approach. The results of the research show that Shah Daei does not consider human separate from existence and human is at the highest level of existence and the evolutionary course of human passes through existence. Based on Ibn Al-Arabi, Daei considers the perfect man as the reflection of divine names and attributes and a mirror of the whole universe. Manuscript profile -
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30 - Ibn Arabi's Unity Regime Effects on the Bubbling and Sonnets by Bidel Dehlavi with an Emphasis on Love
Abbas Bakhshande bali Aliakbar ShoubkalaeiOne of the issues raised up constantly through Mohiyeddin Ibn Arabi is the idea of unity of existence. Like other ideas, this thought has had a dramatic effect on some Indian thinkers, such as Bidel Dehlavi. One of the issues of the unity of existence is love in the Bei MoreOne of the issues raised up constantly through Mohiyeddin Ibn Arabi is the idea of unity of existence. Like other ideas, this thought has had a dramatic effect on some Indian thinkers, such as Bidel Dehlavi. One of the issues of the unity of existence is love in the Being that Ibn Arabi and, consequently, Bidl had in their works at its angles. This article is based on a descriptive-analytical method and citing library resources to explore the impact of Ibn Arabi on Biddle on the issue of love in the universe. The findings of the research are that Biddle has been dealing with the Islamic mystic system of Ibn Arabi by introducing discussions such as the series of love in the system of unity of existence, grief and love, virtual love, and martyr Love in the course of the Unity School of Being. The presence of love in the mysticism is exhilarating and exhilarating. From the perspective of Ibn Arabi and Bidel, love exists in all the mystical interpretation of existence based on mystery. Manuscript profile -
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31 - Similarity between Islamic Mysticism Lessons and Adler’s Individual Psycology
Mohammad Reza Fereydooni Seyyed Meysam MousavianThe challenge between the therapist and religious clients in psychology is a serious issue that arises due to differences in the vision and the way of looking at God, man, and the world between the therapist and the client. The therapist's unbelievable view of spiritual MoreThe challenge between the therapist and religious clients in psychology is a serious issue that arises due to differences in the vision and the way of looking at God, man, and the world between the therapist and the client. The therapist's unbelievable view of spiritual issues and religious truths spreads a thick veil of mistrust between him and his religious clients, which influences the healing process. Adler's psychology is one of the important schools in psychology that pays attention to the spiritual and religious views of clients. Benchmarks of Adlerian psychology are will, human kindness, love, etc. These concepts have a special development and existential field in Islamic mysticism. Such a common ground between Adler's psychology and Islamic mysticism is a significant issue that necessitates research into the content convergence of the teachings of Islamic psychology and mysticism. The present study, which has been done in the analytical-descriptive method extracts some central ideas in the two fields of Adlerian psychology and Islamic mysticism. The existence of such discussions shows the capacity of Islamic mysticism in the field of healing. Manuscript profile -
Open Access Article
32 - Design and Validation of Islamic Sufism Management Model
Asadollah Asadi Garmarudi Ali Sheiykholeslami Esmaeil Mansuri Larijany Reza SaakiThe intense effort to inject, promote, and deepen the teachings of pure Islamic mysticism is indispensable in all areas of society, and especially in the realm of principles of management. The purpose of this research is to design and validate the model of Islamic mysti MoreThe intense effort to inject, promote, and deepen the teachings of pure Islamic mysticism is indispensable in all areas of society, and especially in the realm of principles of management. The purpose of this research is to design and validate the model of Islamic mysticism management: firstly, to show this effect and secondly to save true Islamic mysticism by modeling the perfect human being and completing the managers in Sadra’ian circus, from negative isolation. This study uses an exploratory mixed-design study, and provides a baseline guide to library research and interviewing, based on the Q method, which links quantitative and qualitative data to the final stages of research. To design and validation of the expected model is followed. The model has seven main components: central justice, excellence, social improvement, effectiveness, efficiency, role model, orbital task, and the results indicate that the components of Islamic mysticism management are directly or indirectly related to coefficients ranged from 0.108 to 0.384 with a significant effect on each other and the presented model is statistically confirmed with 95% confidence. Therefore, by utilizing the teachings of Islamic mysticism in management, a divine and more effective manifestation can be presented which leads to the growth of organizations. Manuscript profile -
Open Access Article
33 - Analysis of Dreams from Ibn Arabi’s and Ala’al-Dawalah Semnani’s Points of View
azim hamzeian Tannaz RashidinasabMystics, due to their belief in immediate knowledge and inspiration, have paid great attention to dreams. The present study addresses the views of Ibn Arabi and Ala' al-Dawlah Semnani, two of the most important mystics, about the subject of dream, because on the one han MoreMystics, due to their belief in immediate knowledge and inspiration, have paid great attention to dreams. The present study addresses the views of Ibn Arabi and Ala' al-Dawlah Semnani, two of the most important mystics, about the subject of dream, because on the one hand, these two mystics have given this issue a special importance. On the other hand, these two are considered to be mystical pioneers, which have focused on the theory of thinking in the important issues of morality. In fact, Ibn Arabi, the discoverer of the universe of imagination, has addressed this issue by connecting the world of Imagination (separate dreams) and dream (connected dreams). Also, Ala' al-Dawlah Semnani, believed in the importance of dreams in conduction and believed in its role and significance of the Sheikh to it, while he also linked the dream, in the context of the facetiae of seven, which was one of the most important issues in his thinking. Therefore, this research is a way of explaining and analyzing the comparison of the views and opinions of these two great Sufi mystics, with the aim of understanding the similarities and differences of their views on the topic of Dreams. Manuscript profile -
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34 - دیوان شمس تبریزی، آینۀ بازتاب شعورمندی کائنات
Enaiatolah Sharifpour Ahmad Amirikhorasani Mahin Iranmanesh -
Open Access Article
35 - Study of Spirituality and Faith on Strengthening Public Culture from the Standpoints of the Quran, Hadith, and Mysticism
Hossein Rahmani tirkalaii Mohammad Sadegh Jamshidi Rad Farhad Mohammadnejad Mahnaz RefieiIslamic-Iranian culture, despite its richness, has been damaged by the destruction of cultural boundaries and the invasion of the dominant Western culture. Promoting the general culture of the masses is the need of human societies today. The prevalence of harm and the l MoreIslamic-Iranian culture, despite its richness, has been damaged by the destruction of cultural boundaries and the invasion of the dominant Western culture. Promoting the general culture of the masses is the need of human societies today. The prevalence of harm and the lack of moral virtues are degrading societies. In Islamic Iran, the need to promote public culture in order to achieve a new Islamic civilization, invites us to know the principles and infrastructure of the original Islamic culture. Religion of Islam, Shiite religion and Islamic mysticism have given us the most complete divine commands and standards to build the best lifestyle with spirituality and have provided us with the teachings of the Holy Quran and revelatory teachings. But the prerequisite for it is faith and spirituality. Belief in God, acknowledgment of monotheism and resurrection, unseen and revelation, The mission of the Holy Prophet and the Imamate of the Imams, It is the basic duty of believers in a religious community. Since faith is the only cause of internal changes in society, by searching in valid religious and mystical texts, we extract and categorize topics, and we conclude that the more people's faith increases, the possibility of epistemological and social faith and achieving the most complete public culture. increase. Manuscript profile -
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36 - بیان مفاهیم عرفانی در سینمای معناگرا
Narges Salehi Mohammadreza Hajiaghababaii -
Open Access Article
37 - تحلیل مسأله عینیت و غیریت خدا با خلق در عرفان اسلامی با رویکرد ارزیابی اشکالات منتقدان
Vahid Vahed Javan Sajad Nikkhoo -
Open Access Article
38 - نقش تصوف و عرفان اسلامی در گسترش اسلام در جهان مالایی
Faezeh Rahman Mahmoudreza Esfandyar -
Open Access Article
39 - Mystical Psycology of Religion in Mathnawi’s Vol. 6based on Jung’s Theory
mohammad amin Ehsani Estahbanati Maryam Shafiee TabanMystical experience of religion is confrontation with the idea of the Holy and understanding of the presence of God’s existence, which manifests itself individually or collectively within individuals. In psychology, this mystical experience is a kind of inner and MoreMystical experience of religion is confrontation with the idea of the Holy and understanding of the presence of God’s existence, which manifests itself individually or collectively within individuals. In psychology, this mystical experience is a kind of inner and innate tendency. Jung emphasizes that the mystical experience of religion is a kind of Holy and Minovi experience that is institutionalized in the conscious and largely unconscious collective consciousness of man. Carl Gustav Jung (1961-1875) Swiss psychologist and founder of analytical psychology, by proposing the theory of collective unconscious archetypes, tried to open a new window to mysticism; Because it focuses on natural and spontaneous experiences, especially in dreams and fantasies that seem to be reinforced by Islamic mysticism. Rumi also considers mystical faith and experience of religion as love, which is instinctively in human nature, and the attraction of soul to the origin and principle that is proposed in Islamic mysticism is due to this thinking. Rumi sees love as the stimulus of the human soul in attracting the soul to the divine and mystical mood, on the way to the highest experiences of faith. This article is based on a case study of Carl Gustav Jung's Theory on the mystical experience of Rumi's religion and ideas in Mathnawi vol.6. Referring to the mystical psychology of religion from Jung and Rumi's point of view, the article concludes that the issue of the instinct of religion and mysticism is one of the common points of Rumi's thought and Jung's psychology the idea of the Holy. Manuscript profile -
Open Access Article
40 - Analysis of Qalandariat and Related Topics in the Poetic and Prose works of Sheikh Ahmad-e Jaam
Jaanmohammad Afrazi Hamid Tabasi Abolghasem RaadfarSheikh Ahmad-e Jaam is one of the famous mystics of Great Khorasan. He has created several books, many of which have been destroyed. What we have from him falls into the two general categories of prose books and poetry collections, which, of course, are considered by ma MoreSheikh Ahmad-e Jaam is one of the famous mystics of Great Khorasan. He has created several books, many of which have been destroyed. What we have from him falls into the two general categories of prose books and poetry collections, which, of course, are considered by many to be poetry collections attributed to him. In this study, in order to confirm this hypothesis, the intellectual and ideological level reflected in the prose books and poetry collection with regard to the themes of Qalandariaat has been studied and explored. The reason for choosing Qalandariaat was that it has a pivotal and decisive role in reaching a convincing conclusion that the poetry collection belongs to Sheikh Jam or is attributed to him. This research has been done by descriptive-analytical method and based on library resources. The results of the research show that the frequency of Qalandari issues in the poetry collection is more diverse and includes such things as: pretending to be immoral; discrediting religion and rejecting the manifestations of Shariat; The name and the stigma are ignored. While Sheikh-e Jaam in his prose works has only mentioned such things as: criticizing the dishonest Sufis and the indebtedness of Inquisition, which are defined under the Qalandari religion. Overall, the obvious difference in the ideological level of Sheikh-e Jaam's views in the prose books and the poetry collection reinforces the hypothesis that these poems are attributed to him. Manuscript profile -
Open Access Article
41 - فَرگشتِ تاریخی- اعتقادیِ واژه «حُبّ» از ادبیّات عصر جاهلی تا آموزههای عرفان اسلامی
mehdi shafai Mohammad saleh Sharif asgari Mohammad ali Rabiipour -
Open Access Article
42 - تکدی در آموزههای عرفانی وفقه
Seyed mohamad Sadri Heidar Amirpour Hasan Alipour -
Open Access Article
43 - Study and Analysis of Expectation in Hossein Monzavi's Poetry from Islamic Mystical Perspective
Reza Hadilou Touraj Aghdaeie Heydar Hassanlou Mehri TalkhabiOut of thoughtful and mental elements, the elements of expectation and liberalism and fighting with oppression are of special significance, extracted from the school of Shiism and heavenly religions, especially Islam, whose power and widespread impacts on the course of MoreOut of thoughtful and mental elements, the elements of expectation and liberalism and fighting with oppression are of special significance, extracted from the school of Shiism and heavenly religions, especially Islam, whose power and widespread impacts on the course of social and political movement in our society and the knowledgeable, ethical and mystical attitudes in various eras are undeniable.Monzavi in his works in lyrical and couplet forms has clearly dealt with the promised savior and expectation whereby he himself has believed it wholeheartedly as a true anticipator of savior so that one may say even in his romantic poems exists a sort of anticipation and hope, paraphrase of the lover's toward Mahdi and the certainty of upcoming savior. Manuscript profile -
Open Access Article
44 - Study of the Concepts of Saint in Christianity and Wali in Islamic Mysticism
Amir Hossein Farrokhzadnia Jamshid SadriThe word of saint in Christian Tradition is used for the people who indicated and represented Jesus in their life. Thus the saint that is mystitical religeous itself found the mysticism concept.Although The word of Vali in islamic mysticism is labled people MoreThe word of saint in Christian Tradition is used for the people who indicated and represented Jesus in their life. Thus the saint that is mystitical religeous itself found the mysticism concept.Although The word of Vali in islamic mysticism is labled people who have gotten to annihilationin allah and represent the spirit of phrophet mohammad in themselves. in the christianity two meaning of divin low and mysticism should be considered for The saint and in the Islamic mysticism tradition should also separate The specific and the genaral meaning of Vali. This assay try to pay the concept of saint in jesus tradition and Vali in islamic mysticism. This comparison is carried out via the degrees,steps and the way that people achieve to this degree Manuscript profile -
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45 - تاثیر نگرش عرفانی نظامی بر شکلگیری هویت فرهنگی «جهان وطنی» در خمسه نظامی
Mohamad Moradi ahmadreza keikhafarzane -
Open Access Article
46 - انسان کامل از دیدگاه قونوی
Fatemeh Fathimoghadam Mehdi Kahnooji Mohammadjavad Roodgar -
Open Access Article
47 - The Role of Phantom in Religious Training, Regarding to the Islamic Mysticism and Wisdom
MohammadTaghi Yousefi Yarali Kord Firoozjayi saeed ahmadiHuman being as a multidimensional creature has been always an important subject in prophet’s divine training. Knowing all dimensions of the man, either its body or soul have a special function and message in the path of sublimation. The phantom is one of the most MoreHuman being as a multidimensional creature has been always an important subject in prophet’s divine training. Knowing all dimensions of the man, either its body or soul have a special function and message in the path of sublimation. The phantom is one of the most effective elements among diversities especially the human beings. Ion This article studies the position of phantom in religious training based on Islami mysticism and wisdom. The research method is descriptive analysis with a positive approach to the subject. At first it describes the conceptual and confirmative cognition of the religious training. Then it focuses on the wisdom as a medium and some features such as creativity, mimesis, and epistemic values of conceptual cognition. Finally, we disproved that wisdom is the starting point of religious training. Manuscript profile -
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48 - Relationship between Prayer and Status of Satisfaction in Islamic Mysticism
Mohsen Mehrani Monirossadat PourtolamiPraying and expressing mystery and need with God are among the emphatic religious and mystical teachings. On the other hand, one of the mystical levels and authorities is the position of Reza, that is, the seeker must have complete satisfaction with the divine destiny a MorePraying and expressing mystery and need with God are among the emphatic religious and mystical teachings. On the other hand, one of the mystical levels and authorities is the position of Reza, that is, the seeker must have complete satisfaction with the divine destiny and be always satisfied with the satisfaction of the truth. The question is whether there is a contradiction between praying and the status of satisfaction. In this research, there are a few things that have been indicated on the necessity of prayer and supplication from the Holy Quran and the hadiths of the Infallibles (AS) and the words of the saints of God, and it has been stated that prayer is the brain of worship, prayer is the weapon of the believer and There are those who do not succeed in praying. The great Islamic mystics also say about Reza that the seeker should not be sad about what he lost and should not be happy about what he achieves, and he should be satisfied with the judgment of truth and be sure that God has the best destinies for him in mind. Has taken and all things are based on divine wisdom, so do not object to the divine judgment and be thankful. From the analysis of these two seemingly reciprocal matters based on the Qur'an and mysticism, it has been concluded that the seeker can start praying while he must be satisfied with the divine judgment. He considers praying as a divine command, a means of talking to God and his duty, and on the other hand, he is completely satisfied with everything that is intended for man in fate and destiny, and he likes whatever God has pleased for him. Manuscript profile -
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49 - بررسی اثربخشی تربیت بر سازندگی فرد و اجتماع از منظر قرآن مجید با نگاهی به عرفان اسلامی
Shahin Simiari Ali Qaemi amiri Mohamad Armand -
Open Access Article
50 - Analysis of Qalandariat and Related Topics in the Poetic and Prose Works of Sheikh Ahmad-e Jām
Jaanmohammad Afrazi Hamid Tabasi Abolghasem RaadfarSheikh Ahmad-e Jām is one of the famous mystics of Great Khorasan. He has created several books, many of which have been destroyed. What we have from him falls into the two general categories of prose books and poetry collections, which, of course, are considered by man MoreSheikh Ahmad-e Jām is one of the famous mystics of Great Khorasan. He has created several books, many of which have been destroyed. What we have from him falls into the two general categories of prose books and poetry collections, which, of course, are considered by many to be poetry collections attributed to him. In this study, in order to confirm this hypothesis, the intellectual and ideological level reflected in the prose books and poetry collection with regard to Qalandari themes has been studied and explored. The reason for choosing Qalandariat was that it has a pivotal and decisive role in reaching a convincing conclusion that the poetry collection belongs to Sheikh Jām or is attributed to him. This research has been done by descriptive-analytical method and based on library resources. The results of the research show that the frequency of Qalandari issues in the poetry collection is more diverse and includes such things as: pretending to be immoral; discrediting religion and rejecting the manifestations of Shari’at. The name and the stigma are ignored. While Sheikh Jām in his prose works has only mentioned such things as: criticizing the Sufis and the indebtedness of Inquisition, which are defined under the Qalandari religion. Overall, the obvious difference in the ideological level of Sheikh Jām's views in the prose books and the poetry collection reinforces the hypothesis that these poems are attributed to him. Manuscript profile -
Open Access Article
51 - Comparative Study of Mother and Motherhood in Simone de Beauvoir and Islamic Mysticism
Sheida Safvat Safaii Seyed Fazlolah GhodsiFeminism is one of the most blazing social & mental debates of the 20th century. Although Feminist movement in the Western world have no place now a days, actually had stepped down from its grace; yet in the Islamic & progressing countries is still one of the so MoreFeminism is one of the most blazing social & mental debates of the 20th century. Although Feminist movement in the Western world have no place now a days, actually had stepped down from its grace; yet in the Islamic & progressing countries is still one of the social disturbances. Feminism wish to prove there is no major differences between male & female in the religious based organizations; but Islam emphasizes upon much differentiation of men & women. This is obvious in the challenge & their internal discussions of the authorities especially in sharia, religious & social laws, those in particular pointing out on the moralities & honouring the role of women as a mother & wife. This aspect has a double standard and put much stress upon dos & donts of sexual behavior. The result of this research indicates that a group of radical feminists relate the women suppression to the maternal facts & claim the most obvious barrier on women is due to their own biological state & their ability to reproduce. This research is based on descriptive/ analytical stances & carried out on library observation methods. Manuscript profile -
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52 - Methods of Enjoining the Good and Forbidding the Evil in the Practical Sufism of Abu Sa'id Abu al-Khair
Ali Rahimi Hatef Siahkuhian Jamshid SadriAbu Sa'id Abu al-Khair, as a humane mystic, in spite of the violent behaviors of the legislators of his time, by influencing a spiritual guide and using unconventional and creative methods, without causing annoyance to anyone, commands the good and forbids the bad. It p MoreAbu Sa'id Abu al-Khair, as a humane mystic, in spite of the violent behaviors of the legislators of his time, by influencing a spiritual guide and using unconventional and creative methods, without causing annoyance to anyone, commands the good and forbids the bad. It paid for and prevented many anomalies and corruptions. What is examined as the main issue in this article is how Abu Sa'id's practical commitment to this religious duty was fulfilled, despite his tolerance on the one hand, and his reproachful approach on the other, and In the ways that he used to perform this duty, was the commandment of the good and the prohibition of the evil done in the specific jurisprudential sense or in the general sense? What emerged from the studies was that the main method of Abu Sa'id in the use of slang and the prohibition of the use of slang was in accordance with the intellectual and cultural capacities of the people of his time, and he according to the individual differences and spiritual characteristics of individuals. Instead of verbal invitation and direct preaching, he indirectly and indirectly corrects and educates people. In this way, in a paradoxical way, by not engaging in enjoining what is good, he causes "enjoining what is good and forbidding it was denied. Manuscript profile -
Open Access Article
53 - The Mystical Hierarchy of the Universe in the Works of Rumi and Suhrawardi
Mohammad Taghi Khammar behrooz romiani Mostafa SalariIn Rumi's works there is a coherent account about the hierarchy of the universe: the first intellect, the light of Mohammadiyya (Nur-e- Mohammadi), the letter and the perfect human being, and so on. It is formed in a hierarchy with the generic name of the multiple world MoreIn Rumi's works there is a coherent account about the hierarchy of the universe: the first intellect, the light of Mohammadiyya (Nur-e- Mohammadi), the letter and the perfect human being, and so on. It is formed in a hierarchy with the generic name of the multiple worlds. The world of Lāhout, Jabarut, Malakut and Nāsut are well-known names in Islamic mysticism. This can also be seen in the works of Suhrawardi, the philosopher and theorist of illumination philosophy. Apart from the categories which sometimes make it difficult to determine the true source of water, there are two main worlds of Molk and Malakut or light and darkness in the works of Rumi and Suhrawardi which symbolize the lower material world and the superior world (ālam-e- elvi). In this research we study the hierarchy of the world in the works of Rumi and Suhrawardi by using the library documents and descriptive analysis method. Manuscript profile -
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54 - Review and Analysis of Security from the Perspective of Mystics
Bahman Amini Sadeh alireza Saberyan Reza KohsaryOne of the central concepts in the issues of governance in Islam is security, which has been emphasized according to verses and hadiths.For a long time, one of the main concerns of human beings has been to provide security in various areas of life. Many wars and peace h MoreOne of the central concepts in the issues of governance in Islam is security, which has been emphasized according to verses and hadiths.For a long time, one of the main concerns of human beings has been to provide security in various areas of life. Many wars and peace have taken place and continue to provide security.Security in Islam, in terms of the term and concept, has a wide and comprehensive dimension and horizon.On the other hand, in a society, one of the most important functions of the governing body is to provide security in all dimensions and areas.This is something that in Islamic-based governments, in addition to modern theoretical support, also benefits from the fountain of Islamic thought. The Qur'an and Sunnah have stated the duty of the government in providing security as a task. Islamic mysticism has not been deprived of this issue and security has appeared and updated with different types and examples in the words of mystics. This research intends to address this basic issue for the first time. The results of the research indicate that mystics look at security following the Qur'an and Sunnah as a possibility for worldly and otherworldly happiness, and mystics' view of following the Qur'an is based on the practical implementation of security in society. Manuscript profile -
Open Access Article
55 - Allegories of Light in Mystical Contexts
Hosniye AbidiSpiritual Journey is the most fundamental section of mysticism. Its philosophy pertains to various ambitions of humanity whereby the most significant reason is returning to the territory of light and acquiring eternal life that in Islamic mysticism it is called “s MoreSpiritual Journey is the most fundamental section of mysticism. Its philosophy pertains to various ambitions of humanity whereby the most significant reason is returning to the territory of light and acquiring eternal life that in Islamic mysticism it is called “survival”. Following the descent of man, what is called “arc of descent” is finished and mankind, as the only creature that is capable of ascending and returning to the real town, should travel to the town of life. On the path of spiritual journey, the spiritual wayfarer sees some rays of light that can be sometimes categorized and some other times lack personal criterion on that, for instance, the numerous titles and their exchanges during categorizations are the major most barriers of doing the process. This paper investigates the allegories of light in Islamic mysticism via the descriptive analytic method. Manuscript profile -
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56 - تخیل، رؤیت و رویا در اشعار عارفانه ملک الشعرای بهار
Hamideh Jamalzehi Behrooz Roomiani Mostafa Salary -
Open Access Article
57 - The Common Experience of Dissolving Individuality in Islamic Mysticism and Indian Mysticism
Mahnaz Danaeifar Ali Einalilu Shahin OjaghalizadehThe purpose of this study is to investigate the common experiences of Islamic and Indian mystical schools regarding dissolution of individuality. Dissolution of individuality means the transcendence of the body and oneness with the Creator, which in Islamic mysticism is MoreThe purpose of this study is to investigate the common experiences of Islamic and Indian mystical schools regarding dissolution of individuality. Dissolution of individuality means the transcendence of the body and oneness with the Creator, which in Islamic mysticism is known as annihilation. In this research, by analytical method, by examining the texts of Indian mysticism and Islamic mysticism, we sought to find commonalities and general concepts that have been developed under these commonalities. The result is that in the Upanishad texts and Islamic mysticism; Man is considered the ultimate cause of creation and in both mystical schools man is the manifestation and mirror of divine attributes. In Indian mysticism, the human soul is influenced by cream on mercury; In the cycle of Samsara; Dissolves from body to body higher or lower. And the only way out of this cycle and dissolution in Brahman; It is knowledge, action or love. In Islamic mysticism, however, there is no reincarnation And the subject of the dissolution of individuality and annihilation in essence by freeing oneself from material constraints and finding esoteric truth and purity; May be. The dissolution of individuality as a common experience between the two ideas of Islamic mysticism and Indian mysticism is similar in general concepts But in terms of details and development of concepts are different from each other. Although in both mystical schools; Love has been introduced as the savior of the human soul. Manuscript profile -
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58 - Position and Causes of Tranquility in the Holy Quran and Islamic Mysticism
Khadijeh Aseel Alireza Saberian Jafar TabanThe consequences of tranquility, spiritual balance, and lack of concern and anxiety are correct interaction with problems and preoccupations and achieving accurate tranquility. Peaceful mind in various types, natural, psychological, and mindset, is among the elements of MoreThe consequences of tranquility, spiritual balance, and lack of concern and anxiety are correct interaction with problems and preoccupations and achieving accurate tranquility. Peaceful mind in various types, natural, psychological, and mindset, is among the elements of felicity that emerges in two forms of spiritual tranquility and social security. Accordingly, the Islamic scholars view it from sainthood perspective and deem it as a divine phenomenon so that a vast portion of religious teachings are dedicated to that. On the one hand, mysticism is as path with which one can arrive at intuitive and in-person knowledge of reality and pure knowledge directly and obtain the certain response to the essential needs and questions of human being and acquire perpetual tranquility and happiness from. On the one hand, it should be noted that Holy Quran has presented the best instructions hereto and has acquainted human beings with the mystery of manhood and spiritual journey better than any other sources. The holy Quran is the door to the "knowledge about imams" so that the entire verses and evidences of Quran refer directly and indirectly to the cognitive and spiritual journey of human toward the Almighty and how to joint Him. Accordingly, this paper deals with the status and causes of tranquility in the Holy Quran and Islamic mysticism. This paper that is prepared with analytic descriptive methodology and aimed at explanation and discussion over the scientific status and causes of tranquility in the holy Quran and Islamic mysticism concludes that faith, avoidance, and piety are principal causes of tranquility and the background for personal and social tranquility as well as the tranquility of soul and psyche of person and society. On the other hand, "mysticism" is a path through which one can achieve an intuitive and in-person knowledge from reality and the pure knowledge with no intermediation, arriving at the certain response for essential needs and questions of human being and the everlasting tranquility and happiness. The philosophical and logical background of every spiritual worldview has a worthwhile role in providing psychological tranquility of the spiritual traveler. Thus, one should believe that Islam is the source of production and provision of tranquility for human being from various perspectives, i.e. mystical, philosophical, etc Manuscript profile -
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59 - انواع و مراتب صبر در متون منثور عرفانی
Fereidoon Tahmasebi Seyed Mohsen Hoseini Moakhar Hossein Jababrpour -
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60 - حال و مقام در عرفان اسلامی
shapour nourazar -
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61 - The Role of Liberalism and the Collapse of Communism in Expanding Mysticism & Spirituality
Amirreza Habibi samad ghaempanah Hasan Shamsini Ghiasvand Seyyed Assadollah AthariSince the Age of Enlightenment which is based on giving value to the inherent dignity and individual freedom, has paved the way for many schools of spirituality e.g Mysticism and improved the authenticity of human dignity. On the other hand, Communism was the most signi MoreSince the Age of Enlightenment which is based on giving value to the inherent dignity and individual freedom, has paved the way for many schools of spirituality e.g Mysticism and improved the authenticity of human dignity. On the other hand, Communism was the most significant ideology in contrast with Mysticism as well as religion and spirituality. By Collapse of the Soviet Union and ending the Cold War, Communism started declining and Mysticism began to grow and expand over the world. In fact, Liberalism wasn’t basically against the spirituality so it helped to regenerate the religion and Mysticism especially Islamic Mysticism in Postmodernism Era. As a result, the global anthropology gave a special concentration on the spirituality, love, and lindness. It means that the process of globalization aligned well with the concept of spirituality in human life. Manuscript profile -
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62 - The place of hope in the mysticism of Yahya bin Maaz Razi
Tina Niknam Roghie Alavi Reza YusofvandYahya ibn Maaz Razi(died 258 A.H.) is one of the first Iranian mystics and theoreticians in the field of Islamic and Iranian mysticism who called him "the only one of the age". In Iranian mysticism, where the originality is given to joy and happiness, and Abu Saeed Abul MoreYahya ibn Maaz Razi(died 258 A.H.) is one of the first Iranian mystics and theoreticians in the field of Islamic and Iranian mysticism who called him "the only one of the age". In Iranian mysticism, where the originality is given to joy and happiness, and Abu Saeed Abul Khair is considered one of its pioneers, they have taken their intellectual basis from great men such as Yahya bin Moaz Razi, who built his mystical theory on the basis of "hope" and with the originality of light and The lighting of ancient Iran was more harmonious. Relying on God's forgiveness, which precedes His wrath, and based on the fact that human worship is very insignificant compared to God's mercies, and based on the fact that God's promises are on him and God's promises depend on the actions of his servants, he concludes that he should have mercy God had hope and this hope pursues happiness and on this basis he prefers wealth over poverty and considers God as his and the mystics' main hope and evaluates his forgiveness in this world with such an extent that it leads to forgiveness in the hereafter. Manuscript profile -
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63 - The Influences of Neo-Platonic Thoughts on Islamic Mystic
reza ashraf zadeh roja Poorfaraj Beig'zadeh Islamic mysticism is a phenomenon formed on the grounds of philosophical and theosophical thoughts. This rich cultural process holds many meanings and teachings of previous schools of thought. Neo-Platonic philosophy is an important origin for Islamic mysticism More Islamic mysticism is a phenomenon formed on the grounds of philosophical and theosophical thoughts. This rich cultural process holds many meanings and teachings of previous schools of thought. Neo-Platonic philosophy is an important origin for Islamic mysticism and Sufism, reflected in the works of the outstanding mystics of the 6th and 7th Hegira centuries: Farid al-Din Attar Neishaburi and Jalal al-Din Mohammad Balkhi. Discovery, classification, and explication of the components existing in the Neo-Platonic philosophical system in Attar’s and Mowlavi’s poems reveal deep influences of Plato on these two summits of Islamic mysticism. The present article tries to present some evidence for this deep and basic influence Manuscript profile -
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64 - Attar’s Motives in Writing Tazkerat-ol-Owliya (Biographies of the Saints)
mohi'odin ghanbariAttar himself has penned his motives for authoring Tazkerat-ol-Owliya. The study of these motives reveals his efforts to reach God, to be with his friends, and to achieve salvation. The sublime status of the words of the elders and pioneers of the mystical path created, MoreAttar himself has penned his motives for authoring Tazkerat-ol-Owliya. The study of these motives reveals his efforts to reach God, to be with his friends, and to achieve salvation. The sublime status of the words of the elders and pioneers of the mystical path created, in Attar’s heart, a clear inclination and enthusiasm. It is very probable that his faith and trust in the efficiency and effectiveness of the words of the mystics has caused his biography to shine among the biographies written in the past 800 years. Manuscript profile -
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65 - The spiritual status of women in Islamic Mysticism
Maryam BakhtyarThe purpose of this news proposal is to determine the position of women in Islamic mysticism. True and pure mysticism is a religion that is rooted in the human soul and has been stolen by personal nature.The present study is a descriptive-analytical one and analyzes the MoreThe purpose of this news proposal is to determine the position of women in Islamic mysticism. True and pure mysticism is a religion that is rooted in the human soul and has been stolen by personal nature.The present study is a descriptive-analytical one and analyzes the writings of poets and mystics in the field of women's spiritual status. Accordingly, in the study of writings by Islamic mystics such as Ibn 'Arabi, it was found that, by virtue of their present status, they sometimes referred to women as the role models that men should learn from the lessons of monotheism, masculinity, trust, sacrifice, and so on. To learn.Also, when examining the position of women in the views of some famous poets and mystical writers such as Attar Neishaburi and Rumi, it was found that women were not low in spiritual attainment compared to men and many of them reached the highest levels. Manuscript profile -
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66 - Feminist Approach to The Position of Women in Christian and Islamic Mysticism
Maryam ui-sadat Siahpoosh Leila HooshangiThe aim of this study was to investigate the position of women in the mysticism of Christianity and Islam. The studied population was the famous mystical women who had special influence on the mysticism of these religions. The sample subsummed Teresa of Ávila and MoreThe aim of this study was to investigate the position of women in the mysticism of Christianity and Islam. The studied population was the famous mystical women who had special influence on the mysticism of these religions. The sample subsummed Teresa of Ávila and Catherine of Siena in Christianity and Rābiʿa al-ʿAdawiyya and Imaneh Khatoon in Islam. The research was designed as analytical descriptive. To collect data library approach and taking index cards based on the views of sacred and written texts that had dealt with the history of mystics. The data was analysed by using qualitative method. The findings indicated that not only the women were capable of intuition from the point of view of the founders and the holy books, but also the field of activity of these mystical women in the two mentioned religions had similarities. These similarities were examined in three areas: celibacy, which provides women's independence, the dynamic role they played in the executive affairs of mystical centers, and the position they gained in deciphering and intuition. Hence, these mystical women in these contexts were able to be active alongside with the men in the religious community. Manuscript profile -
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67 - A comparative study of the concept of "death" and its manifestations in Islamic mysticism and the existentialism (Based on the mosibat- nameh of Attar and the novel of Nausea Sartre)
farshad valizadeh Ali Dehghan Hamid Reza FarzaiIslamic mysticism as the religious representation of the inner knowledge of the material life, the phenomenon of death, and ultimately its worldly life. Existentialism and the school of existence, or the existentialism, also emphasize the realization of existing human p MoreIslamic mysticism as the religious representation of the inner knowledge of the material life, the phenomenon of death, and ultimately its worldly life. Existentialism and the school of existence, or the existentialism, also emphasize the realization of existing human possibilities in this world with these two characteristics, which presuppose existence on the primordial nature of the world, and that the subject of thought is considered by human beings, and not mere philosophical subjects. Death is also criticized as an existential possibility.This study examines the concept of death and its manifestations in the two worldviews based on the “Mosibat nameh” and the novel “Nausea”, and has come up with findings that, despite the fundamental differences, Both schools of thought have conceived the material world as a limited passage and lacking an existential value that death, like the beginning of eternal life or existential potential, can help human beings to create a supreme concept for the life of this universal world. From Attar's point of view, death is the beginning of an eternal connection and the joining of the path of Allah to Allah, and from Sartre's point of view, death is a possible existential condition that can be used to enhance the meaning of it by exacerbating the sense of life. Manuscript profile -
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68 - Analyzing the Surrealist Components of mantegholteyr of Attar Neishabouri
hassan soltani kouhbanani sara hosseiniSurrealism emerged as a school of protest against the terrible and devastating consequences of World War It was, in fact, a reaction to the contemporary contemporary desperation of the rationalism and modern materialism of the modern age. Hence, a man drowned in the suf MoreSurrealism emerged as a school of protest against the terrible and devastating consequences of World War It was, in fact, a reaction to the contemporary contemporary desperation of the rationalism and modern materialism of the modern age. Hence, a man drowned in the sufferings of these years, seeing the best way to escape into the unconscious world, seeks to explore the unconscious and originality It gives rise to surrealism. Islamic mysticism is also a kind of intellectual and epistemological school that, in the path of the discovery of truth, trusts over the taste and illumination more than anything else, and defines the relationship between the Creator and the Creator through the passage from the same to the mind and from the sensible world to the transcendent world. mantegholteyr as one of the representatives of this method of thinking in his subcategories has signs and components of surrealism, which confirms the connection and solidarity of the two schools of thought, surrealism and mysticism, at least in their formal structure. The most important findings of this research are the shared aspects of this mystical work with surrealistic works that can be referred to as: Lamakani and Lazzmani, love, freedom, dreams and imagination, wonder and magic, madness and madness. Manuscript profile -
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69 - Evaluating the interpretation of manifestations in the wisdom of Mazdisna and theoretical mysticism
Saeed Mohammadi kish Farah NiazkarTheoretical mysticism is basically based on thinking. In this epistemological approach, seekers of the journey to God emphasize on exploratory thinking and intuitive insight into the manifestations of existence and divine gifts, but it seems that the view of the unity o MoreTheoretical mysticism is basically based on thinking. In this epistemological approach, seekers of the journey to God emphasize on exploratory thinking and intuitive insight into the manifestations of existence and divine gifts, but it seems that the view of the unity of existence in the manifestation of the nobility precedes the opinions. Theoretical mysticism also existed in Avestan Iran, which indicates the longevity of mystical concepts in ancient Iran. The purpose of this study is to evaluate and analyze the similarities between the concept of manifestation in these two mystical and theological disciplines, which are examined in a descriptive-analytical manner. Accordingly, the main question of the research is that what are the similarities between the interpretation of the manifestation of divine theological forms in the world of existence and the descent of Zoroastrian lands from the Minoan world to the world of creation? The results of the research show that the delay in the manifestation of God's knowledge in the facts of the creatures of the world of possibility is also observed in Avestan Iran. As in Mazdasna, the spiritual forms that reside in human bodies are issued from the center of truth and are known as Amshaspandan Faruhari; In theoretical mysticism, the spiritual form of the determinations of existence are known as the fixed nobles, which are manifested in the manifestations of the world, and the perfect human being is the manifestation of the essence of truth. Manuscript profile -
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70 - Rethinking on the concept of Shath in Ruzbihan Baqli's View
Ali Asghar MoslehMysticism is the most prominent emergent element in Iranian-Islamic culture, and the mystical manner is the most magnificent characteristic of Iranian human spirit. If mysticism is to be contemplatively studied, it may include useful messages and ideas for the contempor MoreMysticism is the most prominent emergent element in Iranian-Islamic culture, and the mystical manner is the most magnificent characteristic of Iranian human spirit. If mysticism is to be contemplatively studied, it may include useful messages and ideas for the contemporary man. Rethinking is a way of thinking in which a theme or concept thought in a different tradition before would now be put into mind in the contemporary cultural atmosphere encountering various questions. Among the great number of representatives of this tradition, each one has his own eminence and thus can be considered from a particular aspect. Ruzbihan Baqli can be the point of reflection for at least two reasons. One is the interpretation of the cosmos and human on the basis of 'love' and the other is his definition and commentary on the meaning of and concept of 'Shath'. Aming the contemporary scholars, this issue has been particularly taken into consideration by Henry Corbin. This essay intends to take up the second mode of ruzbihan's significance. Manuscript profile -
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71 - A Comparative Study of God's Friendship Signs in Prose Works and Mystical Poems (Mostamli Bokhari and Rumi)
Mostafa KordKatouli Malihe Mahdavi Masoud MahdianThe topic of God's friendship is one of the most essential and beautiful topics of Islamic mysticism. According to the mystics, the basis of mysticism is based on God's friendship, and the book of "Sharh al-Tarif", one of the most important prose te MoreThe topic of God's friendship is one of the most essential and beautiful topics of Islamic mysticism. According to the mystics, the basis of mysticism is based on God's friendship, and the book of "Sharh al-Tarif", one of the most important prose texts and masnavi Manavi, is one of the most important works of mystical poems, full of concepts related to God's friendship. Mostamli Bokhari, the author of the book "Sharah al-Tarif", measures every action based on love and considers knowledge of the essentials of love necessary for the seeker of the way. Rumi also considers God's love to be one of the main foundations of the right path. Therefore, the purpose of this research is to compare the signs of God's friendship in the works of mystical prose and poetry (Mostamli Bokhari and Rumi). The findings of this research using the analytical descriptive method and the use of library sources showed that claiming the friendship and love of God is not so simple from the point of view of Mostamili and Rumi, and reaching this position requires preparations and necessary preparations. Some of these tools and arrangements are self-knowledge and recognition of the high position of man, struggle with ego, purity of heart, shame, and modesty. Mostamli and Rumi further believe that with such signs one can get to know God's true friends. Friends who have indicators such as Remembrance, reliance, not getting angry from calamity, fear, hope, and encounter are popular. Manuscript profile -
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72 - Comparative comparison of the components of love in the thought of Maulana Jalaluddin Balkhi and Ervin Yalom
Masoome Ghasemlo qaidari Morteza Razakpour Mohammad Ismail Ebrahimi Love is one of the most important and fundamental mystical topics that is prominently raised in Islamic mysticism and in the works and thought of Rumi; In the way that in Masnavi, love is one of the ways to reach God's connection and perish in His essence and surv More Love is one of the most important and fundamental mystical topics that is prominently raised in Islamic mysticism and in the works and thought of Rumi; In the way that in Masnavi, love is one of the ways to reach God's connection and perish in His essence and survive in Him. In Rumi's mystical thought, the ultimate goal of love is the unity of the lover and the beloved; But in Yalom's opinion, love is one of the meaningful components of life. He acknowledges the power of love in transforming a person and giving meaning to life. Although he likened love to religious ecstasies; But due to not believing in the supernatural and not paying attention to spiritual matters among the types of love, he has only paid attention to earthly love. Among the types of earthly love, his attention is mostly focused on carnal and somehow moral love. This research aims to investigate the components of love in the thought of Rumi and Yalom in a descriptive-comparative way. The result of the research shows that Yalom believes that love should be mature and developed and believes that love brings with it responsibility and the person in love should be responsible for the physical and psychological needs of the beloved and for his/her uniqueness, be valued Like Yalom, Rumi believes that love gives meaning and warmth to life, and also that love brings responsibility; In such a way that his alignment with Yalom in this theory is clearly visible in his poems. Manuscript profile -
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73 - Investigating the contexts of the use of miracles in the Kashf al-Mahjoob Hojwiri And its comparison with the Resaleye Qosheiriyeh
Fathiyatosadat sadat.karamooz Dr.ِِREZA ASHRAFZADEH Dr.majid taghavi Dignity in the culture of Islamic mysticism is one of the most widely used terms and concepts. This issue has not only stopped at the theoretical level, but has also been reflected in the practical history of Muslim mystics. They have used it to achieve various p More Dignity in the culture of Islamic mysticism is one of the most widely used terms and concepts. This issue has not only stopped at the theoretical level, but has also been reflected in the practical history of Muslim mystics. They have used it to achieve various personal and social goals. In this article, we intend to deal with the fields of application of miracles in the practical life of Sufism based on the opinions of two well-known personalities in the field of Islamic mysticism, namely Ali ibn Osman Hojwiri (author of Kashf al-Mahjoob) and Abolghasem Qosheiri (author of Resaleye Qosheiriyeh). For this purpose, descriptive and analytical methods have been used and data collection has been done based on library resources. Also, the statistical population of the research is the books of Kashf al-Mahjoob and the Resaleye Qosheiriyeh. Dignity in Hojwiri's and Qosheiri's views has two individual and social dimensions. In other words, mystics have sometimes used dignity to fulfill personal desires and sometimes for the public good. In general, the common areas of application in these two works are: mind reading and frosting; capturing the forces and elements of nature; hearing Hatef's voice; talking to the prophets in life and death; communication with animals; healing patients. The distinguishing features of the application of dignity in these two works are the greater variety and breadth of the Resaleye Qosheiriyeh and the multiplicity of its examples and parables than the discovery of the obligatory and the more prominent theoretical aspect of the satirical work. Also, Hojwiri refers to miracles such as: talking to God and tying the phrase on the body of the deceased Sheikh, and as a result of a layer of miracles such as: knowledge of the unseen, possession of objects, Sheikh's conversation with the tree, and death and voluntary life. Come Manuscript profile -
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74 - Critical Discourse Analysis in Ain al-Qudat Tamhidat Based on Norman Clough Theory
Mehdi Nosrati Habibullah J adid al-Islam Ahmad Reza Kikhai Farzaneh Ain al-Qudat Hamedani with the full name of Abdullah bin Muhammad bin Ali Mianji Hamedani (525-492 AH) is one of the most famous mystics who has left various works in the fields of mysticism, philosophy and religion in Persian and Arabic. Preparations is one of hi More Ain al-Qudat Hamedani with the full name of Abdullah bin Muhammad bin Ali Mianji Hamedani (525-492 AH) is one of the most famous mystics who has left various works in the fields of mysticism, philosophy and religion in Persian and Arabic. Preparations is one of his most important Persian works, which, in addition to its importance in mysticism, is noteworthy in terms of poetic prose. Hamedani has written this work with the aim of preventing the followers and seekers from going astray from the right path of mysticism and Sufism. Disciples and seekers are not written, but are a continuation of a discourse that was formed a century ago with the initiative of mystics such as Bayazid Bastami and Hossein Mansour Hallaj in opposition to the ruling discourse; A point that seems to have not been viewed from this perspective so far. Therefore, in this research, the author has tried to reveal the intellectual system of the same Ain al-Qudat in opposition to the prevailing politics in a descriptive-analytical manner, relying on the theoretical framework of critical discourse analysis and Norman Colafe's theory, and with library tools. The result of the research indicates that the preparations are a purely religious and ideological work to legitimize mystical ideas, which seeks to strengthen the counter-discourse of militant mysticism against the ideas of the ruling power with quasi-ideological and ideological centrality. Manuscript profile -
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75 - Analysis of similarities between the nature of wisdom in Friedrich Nietzsche's perfect man and divine insight in Islamic mysticism
Saeed Mohammadi kish Farah NiazkarOne of the most fundamental pillars of Islamic mysticism, which is called the chosen principle of Sufism, is the perfect human being. The perfect human being is the manifestation of the divine names, which was created in the midst of the grace of truth. In this research MoreOne of the most fundamental pillars of Islamic mysticism, which is called the chosen principle of Sufism, is the perfect human being. The perfect human being is the manifestation of the divine names, which was created in the midst of the grace of truth. In this research, the wisdom of Friedrich Nietzsche's perfect man in the work "So Said Zarathustra" is discussed from the perspective of divine insight in Islamic mysticism in a descriptive-comparative way. This work is a philosophical and poetic narrative in which Nietzsche recounts his views in the language of Zoroaster.The results of the research show that there are similarities between Nietzsche's perfect man and the vision of the perfect man in Islamic mysticism. Nietzsche considers the will and the inner insight directed to power as the only approach to truth. As in Islamic mysticism, the divine vision of the perfect human being is the manifestation of the absolute truth in the form of names and attributes. From Nietzsche's point of view, now the imitative and petrified reality of humanity has become the present God in the world and considers the suffering world to be the same in front of him based on the surrounding of old thoughts.With the help of independent will, Nietzsche calls this field to be recreated. From his point of view, man is not affected by the freedom and choice and analysis of his thoughts and has lived among other beliefs and false evaluations. Therefore, human life has a higher mission than fruitlessness and passive obedience, just as in Islamic mysticism, man turns his back on the world of matter and its appearances with the efforts of the soul and discovers the truths of existence in divine vision and attains its existential knowledge. Manuscript profile -
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76 - Comparison of Qalandari themes in the works of Sheikh Ahmad Jam and Hafez Shirazi
, Jan Mohammad Afrazi, Hamid Tabasi, . Abolghasem Radfar Qalandaria is a branch of blame that has done some things contrary to religion for the sake of violence and has left a great impact on Persian literature. Iranian and Islamic mysticism began with asceticism and at some point merged with Sufism; He then entered a s More Qalandaria is a branch of blame that has done some things contrary to religion for the sake of violence and has left a great impact on Persian literature. Iranian and Islamic mysticism began with asceticism and at some point merged with Sufism; He then entered a stage in which some of his literature was called Qalandar literature. The influence of Qalandari thoughts in Persian mystical poetry started from Sanai and reached the highest level of development in Hafez. The poets of Qalandariyat spoke of their desire for love, Qalandariyya, drunkenness and passion, and criticized the scholars and ascetics. In Qalandariyat, words such as: Tasbih, Khaneghah, Kharqah, Asceticism, Sajjada, Sufi, Faqih, Mosque, School, etc. have been ridiculed, and in contrast, words such as: Dir Moghan, Magh, Maghbcheh, May, It has many uses. In this research, by descriptive-analytical method and library tools, the concepts of Qalandar in Hafez Divan and the works of poetry and prose of Ahmad Jam have been studied and compared. The results of the research show that Hafez and Sheikh Ahmad Jam have emphasized the issue of hypocrisy of religious people and Sharia more than others; Because the corruption that is created in this way in the society is much worse than the corruption of other classes. Also, Hafez and Sheikh Jam have emphasized the condemnation of selfishness and avoidance of the world and carnal habits. Hafez's wide range of views includes political, social, cultural, and religious issues; But Ahmad Jam has not mentioned the political characteristics of his society. Manuscript profile -
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77 - A comparative study of Ameshaspandan in Zoroastrianism and the standing property in theoretical mysticism
Saeed Mohammadi kishThe fixed nobles in theoretical mysticism are the forms of divine knowledge that have entered into the body of the world in holy grace, the fixed nobles in divine knowledge are limited only once in eternity and have become the manifestation of the essence of the Almight MoreThe fixed nobles in theoretical mysticism are the forms of divine knowledge that have entered into the body of the world in holy grace, the fixed nobles in divine knowledge are limited only once in eternity and have become the manifestation of the essence of the Almighty in the guise of names and attributes. This research is a theoretical study that examines the descriptive-comparative interpretation of the synonyms of Ayan Thabiteh in the ancient Zoroastrian religion through the method of library research and description and comparison of data. The purpose of this research is to investigate the fundamental similarities between these two religious and mystical attitudes. Referring to the findings of the research, it can be said that the spiritual forms of the universe in Zoroastrianism are called Amshaspandan Farvashi, which, like the nobles, were created before the creation of existence and were placed in the Gita body, they are the manifestation of the names and attributes, the manifestations of Ahura Mazda in They are the Gita world. In both attitudes, the first covenant and acknowledgment of the mission of servanthood are mentioned. Divine knowledge is fixed in them, and in the scientific facts of beings, they have the same definitions. Manuscript profile -
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78 - Connection and confrontation of mythical reality and mystical miracles in the Abrahamic religions
Nasser Amir Mohammadi Nemat Esfahani Omran Hamid Tabasi The three great Abrahamic religions, apart from their Shari'a and the laws derived from it, which have penetrated into society through the Holy Scriptures, have spoken of mystical conduct which, apart from the law and the fear of hope for the reward and punishmen More The three great Abrahamic religions, apart from their Shari'a and the laws derived from it, which have penetrated into society through the Holy Scriptures, have spoken of mystical conduct which, apart from the law and the fear of hope for the reward and punishment of the Hereafter, seeks self-cultivation. Achieving the divine truth and joining him. In this sense, Sufism and mysticism have a considerable history before the formation of their Islamic form in Judaism and Christianity. One of the most important commonalities in all three mystical approaches is the concept of "dignity" meaning the performance of supernatural acts or states of habit. However, the epistemological as well as the phenomenological study of mystical miracles in all three Abrahamic religions shows the extent to which these events correspond to myth. The present article tries with a comparative method and descriptive-analytical approach by studying the historical formation of the concept of miracles and examining the most important religious myths, the relationship of some of these events with what the great mythologists think of as "mythical reality". Revealed and identified. The results show that dignity in Jewish mysticism, while linked to magic, follows the patterns of the myths of ancient Egypt; However, this is achieved in Christian mysticism on the basis of some kind of observation, and the main source of miracles is Christ himself. In Islamic mysticism, miracles accompany a miracle that instead of a messenger, it belongs to a divine guardian or mystic and is the result of self-cultivation, but it is a natural and sometimes coercive result and therefore has no virtue as a tool or goal. Manuscript profile -
Open Access Article
79 - The position of Khwaja Ahmad Yessavi in Sufism and Islamic mysticism
habib safarzadehCentral Asia is one of the main centers of Sufism and Islamic mysticism. From the second century of Hijri to the eighth century of Hijri, teachings and tariqats such as "Hakimiya" attributed to Hakim al-Tirmidhi, "Kabaruyeh" attributed to Sheikh Najmuddin Kabra, "Khwajg MoreCentral Asia is one of the main centers of Sufism and Islamic mysticism. From the second century of Hijri to the eighth century of Hijri, teachings and tariqats such as "Hakimiya" attributed to Hakim al-Tirmidhi, "Kabaruyeh" attributed to Sheikh Najmuddin Kabra, "Khwajgan" attributed to Khwaja Abdul Khaliq Ghajdwani, "Yessowiyya" attributed to Khwaja Ahmad Yasavi and "Naqshbandiyya" attributed to Khwaja Bahauddin nurtured Naqshbandiyya in his bosom and thereby contributed greatly to the growth and expansion of Islamic thought in the East of Islam.Khwaja Ahmad Yesavi is considered one of the prominent figures of Sufism and mysticism in the history of mystical teachings of Central Asia. He has a special position in the eyes of the lord of knowledge. Khwaja Ahmad founded a special school called "Yesuyeh" and this school was later welcomed in the entire region of Central Asia, from Turkestan to Trans-Nahr, from the Aq Idel Sea to Eastern Turkestan, Khorasan, Iran, and the Caucasus even to It spread to Rome. Manuscript profile -
Open Access Article
80 - The historical course of the mystical hadith "I was a hidden treasure" in the sources of Muslim mystics
jalal usofi enayat ali hosein ehteshami mohammad reza freydooniOne of the shortcomings of hadith studies is the lack of sufficient information about the historical course of hadiths. Knowing the historical evidence of hadiths helps to evaluate the authenticity of hadiths. Mystics have their own principles in dealing with hadith. Th MoreOne of the shortcomings of hadith studies is the lack of sufficient information about the historical course of hadiths. Knowing the historical evidence of hadiths helps to evaluate the authenticity of hadiths. Mystics have their own principles in dealing with hadith. The difference of their basis with the scholars of hadith has caused mystics to be sometimes attributed to forgery and distortion of hadiths. It seems that the analysis of the historical course of the hadiths by the mystics with precise scientific methods paves the way for understanding their principles and rules in the face of the hadiths. This study examines the historical course of the hadith "Konto Kenzan Makhfiia" in 110 mystical sources. An attempt has been made to analyze the history of use and frequency of this hadith quantitatively and qualitatively using modern scientific methods. The research findings show that in different historical periods, this hadith has been considered by mystics. This information can be helpful in examining the validity of the Keynesian hadith document. Manuscript profile -
Open Access Article
81 - Quantitative and qualitative analysis of the historical course of hadiths considered by Muslim mystics
jalal usofi enayat ali hosein ehteshami mohammad reza freydooniOne of the shortcomings in the subject of hadith and narration is the lack of sufficient information about the historical course of hadiths. Knowledge of the historical evidence of hadiths and whether hadiths existed in Islamic sources in the early centuries can help as MoreOne of the shortcomings in the subject of hadith and narration is the lack of sufficient information about the historical course of hadiths. Knowledge of the historical evidence of hadiths and whether hadiths existed in Islamic sources in the early centuries can help assess the validity of hadiths. Different Islamic sects have shown special attention to the hadiths of the Infallibles. Among mystics, they have also addressed this issue and in their works, while referring to the hadiths of the Infallibles (AS), they have based their foundations on this basis. Muslim mystics have their own principles in dealing with hadith. The difference between their basis and other Islamic sects has sometimes caused mystics to be attributed to forgery and distortion of hadiths. Paying attention to the historical course of hadiths by mystics with scientific methods can be a way to understand their rules and principles in dealing with hadiths. This research has examined the historical course of seven hadiths considered by Muslim mystics in one hundred and ten mystical sources. An attempt has been made to quantitatively and qualitatively analyze the historical course and frequency of these hadiths using modern research methods. Research findings show that some mystical hadiths were few in number in the early centuries and have been favored by mystics in recent centuries. However, some hadiths have appeared in mystical works since the beginning of Islam. Manuscript profile -
Open Access Article
82 - Analysis of the concept of wine in the poems of Sadr al-Motealehin Shirazi
saeed mohammadi kishSadr al-Din Muhammad bin Ebrahim Qavam Shirazi or Molasadra, is a divine sage and philosopher, mystic and poet of the 11th century AH and the founder of transcendental wisdom. In his Masnavi, he has expressed some mystical, philosophical and ruling opinions. The aim of MoreSadr al-Din Muhammad bin Ebrahim Qavam Shirazi or Molasadra, is a divine sage and philosopher, mystic and poet of the 11th century AH and the founder of transcendental wisdom. In his Masnavi, he has expressed some mystical, philosophical and ruling opinions. The aim of the current research is to investigate the attitude of the poet in expressing the term May with various interpretations, which is done in a descriptive-analytical way. From the findings of this research, we can refer to the concepts of May in this Masnavi. Mulla Sadra calls for the flame whose fire is like a burning flame and can erase the mystic's ego in the stage of annihilation in God. According to Mulla Sadra, the perfect mystic is in the fire of love, freed from the ego and intoxicated to observe the mysteries. is achieved When he is not drunk, he does not consider the possibility of an independent and separate existence. It is because the heart is the eternal place of his spiritual light, just as the dark house of the heart has been transformed into a glade of meanings due to the light of that wind. The wine that Sadrul Matalhin wants is the wine of knowledge of the negation of existence and lack of validity, and by drinking it, the mystic realizes the knowledge of absolute existence, which is indeed the secret of unity. Manuscript profile -
Open Access Article
83 - The nature of the Holy Spirit in Christian and Islamic mysticism
Jamshid Sarmastani alireza ebrahimThe Holy Spirit is the third of the three figures in Christian mysticism and sacred existence in Islam, and no worthy effort has been made regarding the dimensions of its nature in Christian and Islamic mysticism. In explaining this nature, the two basic questions are w MoreThe Holy Spirit is the third of the three figures in Christian mysticism and sacred existence in Islam, and no worthy effort has been made regarding the dimensions of its nature in Christian and Islamic mysticism. In explaining this nature, the two basic questions are what is the Holy Spirit and what are its characteristics and attributes? This research has been done by descriptive-analytical method and comparative approach and its data has been collected through library and software sources and its main purpose is to recognize the various dimensions of the nature of the Holy Spirit in Christian and Islamic mysticism and determine the commonalities of this nature. The necessity and importance of this research is based on the fact that human beings, by recognizing the nature of the Holy Spirit, can recognize his material and spiritual abilities and capacities and, through this, benefit from them. The results of this study indicate that due to the great commonality in the dimensions of the nature of the Holy Spirit in Christian and Islamic mysticism, the nature of this holy being is the same in the mysticism of the two religions, . Manuscript profile -
Open Access Article
84 - What is marriage in Islamic mysticism; From nominal marriage to elemental marriage
Muhsen Hakemi Fatemah Hami Karegar Elham ShirdelThe ontology of marriage is discussed as one of the important epistemological foundations in the formation of the family in the school of Islamic mystics and with regard to marriage in names and finally in the human world. Tankah in the mystical system is depicted in a MoreThe ontology of marriage is discussed as one of the important epistemological foundations in the formation of the family in the school of Islamic mystics and with regard to marriage in names and finally in the human world. Tankah in the mystical system is depicted in a way that explains how to create multiple units. This repentance requires activity and passivity that flows throughout the universe; From the divine essence to the material world. What causes this rebirth in the whole universe is love and affection. Divine love is the cause of the creation of names, and being active and capable in the divine matter and the natural system is the cause of the creation, and acceptance of the divine matter, by the natural world. In Islamic mysticism, marriage is a suitable context for self-improvement and service to the family and personal and spiritual excellence because mystics consider earthly love as a necessary path to achieve divine love. In this research, first the divine names and attributes have been discussed and then, from the perspective of Islamic mysticism; Its extension in the human world, and between men and women ْ in the matter of marriage; Has been analyzed. Considering that one of the challenges of modern life is a mechanical view of the issue of marriage, by explaining the principles of Islamic mysticism, we can consider a marriage in which the element of lust is involved, a meaningful and sacred relationship, taking into account feelings and emotions. Which is original in itself and causes the polishing of the soul and physical health and spiritual promotion. Manuscript profile -
Open Access Article
85 - Jungian Archetypes and Abu Saeed Abu al-Kheir’s Mystical Method: A Comparative Study
Taqi Eje'i Mahdi Arab JafariMuslim mystics and Jung have similar teachings and views. Jungian archetypes, especially the archetypes of shadow and persona, are close to the ideas of Muslim mystics. Features of the shadow are close to the features that Islamic mystics express for soul, and the worsh MoreMuslim mystics and Jung have similar teachings and views. Jungian archetypes, especially the archetypes of shadow and persona, are close to the ideas of Muslim mystics. Features of the shadow are close to the features that Islamic mystics express for soul, and the worship and asceticism that mystics do to refining soul are somewhat like Jungian archetype of persona. Of course, due to the difference in goals and the epistemic foundations of Muslim mystics and Jung, there are differences in their methods. The present article seeks to compare these two Jungian archetypes with the teachings of Abu Saeed Abu al-Kheir. The author has tried to explain the similarities and differences of these two epistemological approaches with a comparative look, and to show the presentations of shadow in Abu Saeed's thoughts. Also, the attempt is made to find the types of persona in his ideas and express their positive and negative role. The result of the research shows that Jung's goal is to adapt man to his society and providing individuality for him in this society, but the goal of Abu Saeed is to bring man to Truth. Manuscript profile -
Open Access Article
86 - Asceticism in the Worldview of Attar of Neyshaburi
Hadi Dini Mir Jalil AkramiAsceticism is a lifestyle characterized by abstinence from sensual pleasures, for the purpose of achieving servitude. In Islamic mysticism, asceticism does not go beyond the framework of the Islamic law (Sharia). To determine the framework and the limits of asceticism i MoreAsceticism is a lifestyle characterized by abstinence from sensual pleasures, for the purpose of achieving servitude. In Islamic mysticism, asceticism does not go beyond the framework of the Islamic law (Sharia). To determine the framework and the limits of asceticism in mysticism, we study the views of Attar Neyshaburi, one of the three highlights of mystical literature of Iran. The present article attempts to examine the basic concepts and indexes in asceticism in masnavis of Attar by using analytic method. He refers to chelleh-neshini (worshipping for a forty days period), keeping a vigil, silence, patience and control the passions as the important elements of asceticism and believes that they are the best methods to reach the Truth. Very few references to methods of asceticism in his masnavis reflect the political and social complexities of his time. In his masnavis, the frequency of physical asceticism is higher, because this kind of asceticism is a tool for the self-purification. Attar believes that the true asceticism or jehād al-akbar (the greater war and struggle) is to overcome the carnal soul. According to him, when the sālek (the holy traveler) is annihilated from his selfhood, he is united with God and his carnal soul is curbed. Manuscript profile -
Open Access Article
87 - Re-examination of Chelleh-neshini in Islamic-Iranian Mysticism
Tāhereh Koochakiyān Behnāz PayāmaniChelleh-neshini (worshipping for a forty days period), as one of the special rituals for connection with the Unique Truth (God), has emerged with common and different aspects in the cultures and schools of thought in Iran and parts of Europe and East Asia. The aim MoreChelleh-neshini (worshipping for a forty days period), as one of the special rituals for connection with the Unique Truth (God), has emerged with common and different aspects in the cultures and schools of thought in Iran and parts of Europe and East Asia. The aim of this research is to re-examine chelleh-neshini in Eastern mysticism and especially Islamic mysticism; in this regard, the attention has been paid to its social and historical resources and its individual and organizational structures. Chelleh-neshini should be considered as a religious and mystical ritual that pursues these goals: conquesting the supernatural, retreating in a secluded space, purifying the soul from impurities, acquiring high attributes, purifying the soul in order to harmonize with the spirit of creation and attaining the true perfection and the pure truth. Accordingly, the concept of chelleh-neshini is presented at two levels: general and specific. As a general concept, it refers to seclusion of the mystics based on their mystical, religious and belief foundations. By this way, we can distinguish chelleh-neshini from other methods of suluk (mystical journey). As a specific concept, it refers to sitting at a specific time in Sufi monastery (khanqah) in order to achieve the Truth. This research, by using historical and descriptive method, is based on library resources and written sources. Manuscript profile -
Open Access Article
88 - Mystic Contents of Inscriptions of Sheikh Safi al-Din's Tomb
سیدهاشم حسینی In Islamic architecture the tombs, esp. those of the mystics’, are the most noteworthy architectural constructs next to mosques. Nearly all these mausoleums have some type of surface inscription in the stone, stucco, marble, mosaic and/or painting; More In Islamic architecture the tombs, esp. those of the mystics’, are the most noteworthy architectural constructs next to mosques. Nearly all these mausoleums have some type of surface inscription in the stone, stucco, marble, mosaic and/or painting; and specific verses from Quran or poems from famous poets are inscribed according to the functions of architectural elements. The present article tries to study the influence of Islamic mysticism in inscriptions of the tomb of Sheikh Safi-ad-din Is'haq Ardebili (1252-1334), eponym of the Safavid dynasty, based on Safvat as-safā, a hagiography of Sheikh Safi, written by Ebn Bazzāz (d. 1391-2), a disciple of Safi ad-Din's son and successor, Sadr al-Dīn Mūsā. Manuscript profile -
Open Access Article
89 - A Jungian and Mystical approach to Divine Grace
علی محمد پشتدار محمدرضا عباسپور خرمالو Almost all religions and schisms believe that man has extrasensory powers, but the most important question is how it can be obtained. Islamic mystics, especially Mohammad Lahiji (d. 912/1506), commenter of Shabestari's Golshan-e Rāz, offer a way to obtain t More Almost all religions and schisms believe that man has extrasensory powers, but the most important question is how it can be obtained. Islamic mystics, especially Mohammad Lahiji (d. 912/1506), commenter of Shabestari's Golshan-e Rāz, offer a way to obtain this power and mystical state (maqām). They want the holy travelers (salek) to purify their hearts and, as a result, acquire the Divine grace (karamat). Carl Gustav Jung, A Christian psychiatrist, with respect to notions of conscious and unconscious, also, proposes the possibility of achieving extrasensory powers. In this paper, the ways of gaining extrasensory powers in order to acquire Divine grace will be discussed from psychological and mystical points of view. Manuscript profile -
Open Access Article
90 - Humanistic Landscapes in Islamic Mysticism
mehdi sharifiyan Humanism, a philosophical and literal movement, is rooted in ancient Greek. It holds man in high esteem and believes that man is the measure of all things. The Renaissance, which was the peak of humanism, opened a new way for confronting despotism of the Middle A More Humanism, a philosophical and literal movement, is rooted in ancient Greek. It holds man in high esteem and believes that man is the measure of all things. The Renaissance, which was the peak of humanism, opened a new way for confronting despotism of the Middle Age Church. Humanism emphasizes freedom, autonomy, self-guiding and recognizing human talents; and here lies the common grounds of humanism and mysticism. The present article tries to compare some mystical subjects with Humanistic ones by using descriptive and analytic method. Manuscript profile -
Open Access Article
91 - Fear and Hope in Dante's Divine Comedy and Islamic Mysticism: A Comparative Study
Mohammad Ebrāhim Mālmir Sudābeh Farhādi Ayyub OmidiBy comparing Dante Alighieri's Divine Comedy and Islamic mysticism (including its Quranic, discursive and literary foundations), it is possible to find many common issues between their epistemological foundations. The present article attempts to consider the state of fe MoreBy comparing Dante Alighieri's Divine Comedy and Islamic mysticism (including its Quranic, discursive and literary foundations), it is possible to find many common issues between their epistemological foundations. The present article attempts to consider the state of fear and hope in the preface of Inferno (the first part of Divine Comedy) and Islamic mysticism by using analytic-comparative method. The results indicate that the cantos of Inferno, like Islamic mysticism, refer to the need of a wise old man (pir-e dānā) in the spiritual journey, following him in the beginning of suluk (the spiritual journey) to reach rational knowledge, going along with him after helplessness and the inability of reason to attain the Truth. But, in Inferno, contrary to Islamic mysticism, the concept of fear is prominent, love is seen less and fear of punishment is more prominent than fear of God's cunning. The reason for these differences is that Dante was influenced by the teachings of the Church; he was scared of God and was obliged by religious laws. Manuscript profile -
Open Access Article
92 - The Concept of Light In Quran, Theorem, and Mysticism
ali fatholahi akram baghdadiIn this study, we investigate the position of light in Quran, theorem and mysticism. This article is divided into three parts, firstly, Quran and commentator’s points of views about light is touched upon. In the second part, philosophers’ views about l MoreIn this study, we investigate the position of light in Quran, theorem and mysticism. This article is divided into three parts, firstly, Quran and commentator’s points of views about light is touched upon. In the second part, philosophers’ views about light are presented and in the third part, the light element in the works of great mystics has been investigated. In the end, we will compare these views as well as their similarities and differences. In the first part, the meaning and uses of light in different verses of the Quran are mentioned and after that the light theory in the view of Imam Sadigh (a.s) and the interpretation of 35th verse of surah Noor in the interpretation books such as Al-borhan fi tafsir Al-Quran , Al-safi , Jawame’ al-jaame’ , AL-mizan and Kashaf is quoted . The second part includes comparison between the views of great philosophers of Islam such as: Sohrevardi, Ibn-sina, Mulla-sadra, and Imam Muhammad Ghazzali as well as their definitions and perspectives of the different types of light. The third part explores the compilations of famous mystics such as Ibn-ararbi, Shabestari, Ein-al-ghozzat hamdani, Ghosheiri, and Molavi about light. The results show that the intention of light in the 35th verse of surah Noor is not imagery and simile, but it is a reality. Moreover, light has some degrees that God’s nature is the most complete evidence for light and each existent will be existed by him Manuscript profile -
Open Access Article
93 - Similarities of Neoplatonic Wisdom and The Asrar Nameh of Attar Nishaburi
Soheyla Zeiali Tooraj Aghdaee Hossein Aryan Nozhat NoohiBesides Aristotle and Plato, Platinus is the most impressive Greek philosopher who had impact on the Islamic philosophers. He has been considered as the most important representative of neoplatonic school. This philosophic system, in the 13d century, because of excellen MoreBesides Aristotle and Plato, Platinus is the most impressive Greek philosopher who had impact on the Islamic philosophers. He has been considered as the most important representative of neoplatonic school. This philosophic system, in the 13d century, because of excellent philosophical tenets reached its climax and spread to east and west of the world. The interaction of neoplatonic wisdom with Islamic philosophy and mysticism made the Islamic mystics use them in their teachings. The aim of this research is to illustrate the joint tenets of Plotinus with Attar's thoughts. The writer, in this paper tries with bringing several poetic evidences from the Asrar Nameh, as a part of research that Attar has pointed out to the subjects such as; unification, wisdom, soul, transformation of love, mystical demeanor , and the best system which are mostly brought in the writings of Plotinus. By studying the common points, the exact similarities of neo-plotonian's tenets with Attar's ideas were revealed. We have used descriptive – analytic method in accomplishing this paper. Manuscript profile -
Open Access Article
94 - Realm of bewilderment and light of mysticism
M. MosaffaThis article is a literary review on the history of the vain mental endeavors of man to find the ultimate reality of being, to grasp the Divine essence and to unravel the riddle of the universe. It is the result of years of contemplation and introspection of an outstand MoreThis article is a literary review on the history of the vain mental endeavors of man to find the ultimate reality of being, to grasp the Divine essence and to unravel the riddle of the universe. It is the result of years of contemplation and introspection of an outstanding contemporary poet, in philosophy of life, who has observed the human turmoil. It is writlen in the form of prose poetry, or poetic prose. The writer claims, that which has not been realized by the trembling hands of philosophers, and deep thinkers of Greece, and the occident is attained by the mystics of the way through their spiritual experiences, and mysticism could finally illuminate the dark mind of man to pierce the inner secret of the divine mystery. Manuscript profile -
Open Access Article
95 - Criticism and Analysis of the concept of spiritual silence from Attar’s perspective
Shahin Ghasemi Mehdi MahooziThe endpoint of Gnosticism is the unity with the ultimate existence and comprehension of presence. To taste such spiritual presence, scholars have enumerated certain abstinences including silence. Not only in stages of suluk (the way) in which silence has a more p MoreThe endpoint of Gnosticism is the unity with the ultimate existence and comprehension of presence. To taste such spiritual presence, scholars have enumerated certain abstinences including silence. Not only in stages of suluk (the way) in which silence has a more pedagogical role in store, but also in vesal (attainment) the wayfarer obliges himself to immerse into a silence which is the outcome of sufi contemplation in mystical experiences. This obligation often finds meaning in connection with the eternal beloved as the silence emanating from the bewilderment in the presence of the divine glory and beauty and sometimes is expressed in connection with the people as in hiding the secrets. Attar Nayshabouri has clearly described the stages of the suluk upon contemplation of the essentials of suluk and in his compositions has repeatedly dealt with the origin and the role of silence in the spiritual journey. Regarding the keen interest of Moulana in Attar’s pioneering works in spiritual matters and also the connection and the manifestation of the unique spiritual thoughts in the compositions of these two visionary mystics, the analysis of the “principle of silence” from Attar’s perspective seems essential. The present article seeks to study and analyze the reasons for silence, and enquire the role of silence from attar’s point of view in order to give an overview of this concept in the sufi tradition. Manuscript profile -
Open Access Article
96 - A Comparative Study of God's Friendship Signs in Prose Works and Mystical Poems by Mostamli Bokhari and Rumi)
Mostafa KordKatouli maliha mahdavi masood mahdianThe topic of God's friendship is one of the most important and beautiful topics of Islamic mysticism. According to the mystics, the basis of mysticism is based on God's friendship, and the book of "Sharh al-Tarif", one of the most important prose texts and Masnavi Mana MoreThe topic of God's friendship is one of the most important and beautiful topics of Islamic mysticism. According to the mystics, the basis of mysticism is based on God's friendship, and the book of "Sharh al-Tarif", one of the most important prose texts and Masnavi Manavi, is one of the most important works of mystical poems, full of concepts related to God's friendship. Mostamli Bokhari, the author of the book "Sharah al-Tarif", measures every action based on love and considers knowledge of the essentials of love necessary for the seeker of the way. Rumi also considers God's love to be one of the main foundations of the right path. Therefore, the purpose of this research is to compare the signs of God's friendship in the works of mystical prose and poetry (Mostamli Bokhari and Rumi). The findings of this research using the analytical descriptive method and the use of library sources showed that claiming the friendship and love of God is not so simple from the point of view of Mostamili and Rumi, and reaching this position requires preparations and necessary preparations. Some of these tools and arrangements are self-knowledge and recognition of the high position of man, struggle with ego, purity of heart, shame and modesty. Mostamli and Rumi further believe that with such signs one can get to know God's true friends. Friends who have indicators such as Remembrance, reliance, not getting angry from calamity, fear, hope and encounter are popular. Manuscript profile
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