List of Articles لطایف سبعه

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  1 - Tafsir and interpretation in the mystic system of Sheikh Alaa-dolah Semnani
  ghasem raufi ghodratollah khayatian
  10.30495/qsf.2023.1975606.2953
  Alaa al-Dawlah Semnani, one of the mystic commentators of the Quran, mentions various functions for interpretation and interpretation in his prose works while using verses and traditions. He disagrees with the interpretation of similar verses; But it agrees with other v More

  Alaa al-Dawlah Semnani, one of the mystic commentators of the Quran, mentions various functions for interpretation and interpretation in his prose works while using verses and traditions. He disagrees with the interpretation of similar verses; But it agrees with other verses. Unlike most commentators, he believes that dreams need interpretation and interpretation, and he uses interpretation and interpretation in the fields of principles and branches of religion, mystical revelations, letters, verses and traditions. He considers taweel to be a way to not excommunicate Muslims, to absorb different views in the Islamic religion, not to fall into the abyss of reincarnation, and to interpret mystical revelations. According to him, the measure of correctness of taweel and tafsir is conformity with Quran, hadith, reality, Arabic language and reason. One of the characteristics of his interpretation is its superficiality, lack of extraneous elements, the presence of theology, similarity and influence of Ibn Arabi's interpretation and his commentators. This research, using a descriptive-analytical method, seeks to analyze the place of interpretation and interpretation in the eyes of this mystic. Manuscript profile
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  2 - Heart of Man and Its Place in Islamic Mysticism
  Morteza Shajari Zahra Gwezli
  Islamic mystics, by citing to the recit (Hadith) ‘God created man in His (own) image’, believe that the man is a God-displaying mirror. According to them, there are various Divine names, attributes and manifestions, so the reality of man is one-many that rec More

  Islamic mystics, by citing to the recit (Hadith) ‘God created man in His (own) image’, believe that the man is a God-displaying mirror. According to them, there are various Divine names, attributes and manifestions, so the reality of man is one-many that receives various names because of various manifestions. Most of the Muslim mystics believe that the reality of man is his heart and call its manisfestion ‘Latāyef sabae’ (seven subtleties). These subtleties are as follows: nature, soul, reason, heart, secret, hidden secret and the most hidden state. In disciplined Sufi practice (suluk), these seven stages are considered as the stages of man’s perfection. If the ‘soul’ of man perfects his talent, strengthens his power of illumination and becomes a God-displaying mirror, then his soul will be called ‘heart’ that is the meeting point of esoteric and external worlds. At this time, he will be God’s Throne. The persent article, by considering the reality of ‘heart’from Muslim mystics’ points of view, tries to analyze ‘Latāyef sabae’ (seven subtleties) in the arcs of descent and ascent. ____________________ Manuscript profile