List of Articles Spiritual journey

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  1 - Allame Tehrani’s criticism on the theory of not needing master in spiritual journey Abstract
  tahereh fahiminajm reza esfandiari eslami mahdi noroozi
  10.30495/jrs.2023.57402.10610
  The needing or not needing a master is one of the important issues to be considered in spiritual journey.A master is a person who is cognizant of the issues and can guide the person along the path of spiritual journey. Knowing the science of jurisprudence, having an acc More

  The needing or not needing a master is one of the important issues to be considered in spiritual journey.A master is a person who is cognizant of the issues and can guide the person along the path of spiritual journey. Knowing the science of jurisprudence, having an accurate knowledge of the religious law, understanding divine sciences and intuition is necessary conditions for being a master. The wayfarer needs a general master at the beginning of the path and a special master until the end of the way.The religious way and reaching the truth is not possible except through the Sharia.The master who know Sharia will smooth the path and then will help the follower to reach his goal faster. Some do not believe in the necessity of following the master in spiritual journey. Allame Tehrani has critiques on the theory of not needing a master in spiritual journey.He declares the necessity of master, benefits and ways of knowing the master and problems and threats of the master’s absence, as well. Allame Tehrani scrutinizes not needing a master as being astray in spiritual journey and he has considered full obedience to the perfect master in diverse stages of his spiritual journey Manuscript profile
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  2 - The Relation of Mystical Journey and the Rejection of Disposition in the Teachings of Ibn ‘Aṭa’ Allah Iskandaranī
  Reza Elahi manesh نعیمه Ibrahimi
    Ib ‘Aṭa’ Allah Iskandaranī is the first Shādhlī mystic who compiled and wrote the teaching of Shādhlī order. These teachings are entirely based on the concept of Rejection of Disposition (isqaṭ tadbīr). For Ibn ‘Aṭa’ the novice, in the ea More

    Ib ‘Aṭa’ Allah Iskandaranī is the first Shādhlī mystic who compiled and wrote the teaching of Shādhlī order. These teachings are entirely based on the concept of Rejection of Disposition (isqaṭ tadbīr). For Ibn ‘Aṭa’ the novice, in the early stage of his spiritual journey, should reject to make any disposition because God’s will is all-inclusive, so man’s disposition is a hindrance in the path to God. There are nine stations in this path: penance, asceticism, patience, gratitude, fear, hope, cheerful submission, trust in God, compassion. In the seventh station the Rejection of Disposition is more evident than the others. Moreover there are five states: affability, compression, dilation, annihilation, abiding. For Ibn ‘Aṭa’ good deed is the fruit of good state and good state is the fruit of good station. The final phase of spiritual journey is the knowledge of God, which is the fruit of good station, good state and good deed. Manuscript profile
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  3 - The Concept of Heart in the Orthodox Christian Mysticism
  سید نادر محمدزاده
  In this article the concept of "heart", a central doctrine in OrthodoxChristian mysticism, will be studied. Heart is the center of humanexistence, in which all practical, intellectual and voluntary abilities arerooted. The entire spiritual life, and even physical life, More

  In this article the concept of "heart", a central doctrine in OrthodoxChristian mysticism, will be studied. Heart is the center of humanexistence, in which all practical, intellectual and voluntary abilities arerooted. The entire spiritual life, and even physical life, is based on theheart. Therefore, on the one hand, in the body heart is the center ofphysical life, and on the other, it is the center of spiritual life which isinterpreted as "the way" or "path". So according to the Orthodoxmysticism, the spiritual endeavor is a journey to deep heart stage,which is the place of the presence of Trinity. The aim of this journey isto realize the Kingdom of Heavens in the depths of the heart, and toexperience the vision of God and Divine similitude (theosis ordeification). Manuscript profile
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  4 - Man and Generality Of Mysticism inShahabadi’s Perspective
  Seyyed Nader Mohammadzadeh
  Ayatollah Shahabadi’s views in terms of various issues are expressed through mystical perspectives. In his views, mankind is made up of two dimensions: internal and external. The internal aspect is of seven layers, all parallel together and potential in human instincts. More

  Ayatollah Shahabadi’s views in terms of various issues are expressed through mystical perspectives. In his views, mankind is made up of two dimensions: internal and external. The internal aspect is of seven layers, all parallel together and potential in human instincts. The overall divine recognition is intertwined in it which is impeccable and inclusive. However, they are veiled by covers but through Shariah and wisdom one can return to the primary instinct. Mysticism is also just travelling through the obstacles out of the human’s instinct and reality and their realization that makes human being the mirror to the whole universe and in an accurate interpretation he is the all-around mirror of God himself. Believing in the primary instinct of human being, Shahabadi was prone to explaining mysticism to everyone so that anyone could make the best out of it  to  whatever  extent.  The path toward  every stage of mysticism is soul refinement through Shariah. It can be concluded out of the study that religion is multifaceted present internally and their truth is mysticism. The necessity of introducing the internal aspect of religion is out of the fact that recognition thirst of the truth is something real and internal to human being so that it causes the return of thirsty persons to that as well as the dynamism and livelihood. Manuscript profile
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  5 - Tribal Spiritual Journey in Mysticism(An Approach toward Najmuddin Raazis Mersad-al-Ebad)
  Mohammad Hossein Saini Heydar Hassanloo Nazeeta Maghazayee
  Mysticismmeansunderstanding the Almighty God,His characters and verbs, which is heartfelt and cognitive rather than through thinking and reasoning. It is a positive mood which is primarily manifested through life, instinct, and soul; next, it is manifested in the human More

  Mysticismmeansunderstanding the Almighty God,His characters and verbs, which is heartfelt and cognitive rather than through thinking and reasoning. It is a positive mood which is primarily manifested through life, instinct, and soul; next, it is manifested in the human behavior and conduct. Such specific conducts and behaviors that lead to the spiritual process are spiritual toward God. Spiritualjourney was long regarded by mystics, who wanted through the practicing mystical ideas, save themselves from the constraints of the material and whimsical desires and achieve mortality for God's survival so that each one of mystics, as per their own views, has stated certain steps and procedures totravel back to God.  For instance, ShaykhNajm al-Din al-Razihasvaluable insights about the rules of spiritual journey for which this paper deal with some parts of the steps pertaining to the various tribal spiritual journey. Manuscript profile
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  6 - Silence and Quietude from Mystics' Viewpoint
  Ahmadreza Yalmeha
  Spiritual journey has got its own constituents, formalities, and conditions. One of the constituents is known to be silence and quietude. In the Koran and relations, silence has always been addressed as an exalted icon and value. In mystical prose and poetry, too, silen More

  Spiritual journey has got its own constituents, formalities, and conditions. One of the constituents is known to be silence and quietude. In the Koran and relations, silence has always been addressed as an exalted icon and value. In mystical prose and poetry, too, silence is a pre-condition of solitude and one of the means of achieving mystical perfection, having some advantages and consequences. Some mystics assume tariqa principles as silence itself. Since silence is of various types, there are different comments and beliefs concerning Sufis' silence so that some prefer to be silent and some would rather talk. As far as possible, this paper tries to first analyze the concept of silence and quietude in the Koran and relations and key mystical literature, and then deal with Masnavi Ma'navi in which mystical silence and quietude are reflected and has got special manifestation. Manuscript profile
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  7 - From Self-Mortality to Eternity in God
  Soghra Babapour Mehdi Dehbashi
  To achieve the reality of existence and eternity, mankind should be mortal. Man should perish his entity to be able to gain his real self that is nothing but the everlasting Almighty. At this stage, man can not find any trace of himself and whatever is looked upon is on More

  To achieve the reality of existence and eternity, mankind should be mortal. Man should perish his entity to be able to gain his real self that is nothing but the everlasting Almighty. At this stage, man can not find any trace of himself and whatever is looked upon is only God. There is no desire to be manifested. Mortality is of several kinds but the most significant hierarchy of which includes operational, characteristic, and instinctive kind. Of course, in the overall stages, mortality is a category of survival. The mortal man achieves that knowledge which there wouldn't be any veil against him and that he perceives truths in their true formats. And in the end, he achieves the knowledge which finds out there is no entity to have independence and that everyone is mortal. Manuscript profile
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  8 - Ethics in the KhajooKermani’s Poems
  Mahdieh Cheraghi Ahmad Zakeri
  KhajooKermani was a scholar whose poetry dealt with ethical issues. He was influenced by his master, Sheikh Kazerooni, and adopted the school of Morshediyeh-the school in which the followers believed in ethical values. He followed the school of ethics such as other cont More

  KhajooKermani was a scholar whose poetry dealt with ethical issues. He was influenced by his master, Sheikh Kazerooni, and adopted the school of Morshediyeh-the school in which the followers believed in ethical values. He followed the school of ethics such as other contemporary scholars including Attar, Molavi, and Ibn-Al-Arabi. They believed love is superior to logic and wisdom. He developed his conception of ethics to arrive at the knowledge of absolute fact-God. The purpose of this study was to review the Khajoo’s poems to discover the ethical concepts he reflected in his poetry. His poems showed that he passed the seven theological steps towards God and reached God’s knowledge which helped him merged with the absolute familiarity with God. This was made through efforts and exercises that any religious person should pass to make God satisfy. Hypocrisy and showing off could be the main obstacles of arriving at this position. He then followed the style of ethical meditation in which he merged in God. He believed that the universe was created based on the God’s love and the Holy Spirit. Thus we should try to follow ethical values in the world and with training and meditation leave the earthly world through seven stages of spiritual journey and settle in the spiritual world. This is the ultimate goal of human beings created by God. Therefore the follower may choose his own death and leave his earthly life to meet God’s throne and refer to the first place in which he dwelled before coming to this Earth. Human beings are carrying the God’s spirit and this can help them to return to their origin. They should cleanse their sprits through meditation and then go to the unity in which they become one again in front of God. Manuscript profile
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  9 - Traversing Heavens in Attar's Mystical Journey
  Reza Heydari Noori
  Islamic mysticism that is inspired by revelation teachings, according to the Quranic verse quoted "We will soon show them Our signs in the Universe and in their own souls, until it will become quite clear to them that it is the truth." (Fussilat (41): 53), t More

  Islamic mysticism that is inspired by revelation teachings, according to the Quranic verse quoted "We will soon show them Our signs in the Universe and in their own souls, until it will become quite clear to them that it is the truth." (Fussilat (41): 53), the spiritual journey of a Sufi involves traversing heavens and souls. Attar in his mystical masterpieces of prose and verse has explained how to have mystical journey, especially traversing heavens, and how to catch Suffi's attention toward that. In Attar's mystical thought, traversing heavens comes before spiritual journey. Even with "Fact is an arch of metaphor" observing the manifestations of the universe – that is symbol of names and attributes of Allah – is essential for mystical conduct, and understanding the quality of creatures' relationship with each other and the creator of universe, results in observation of the Almighty's manifestation and elegance in created components. Attar's process of traversing heavens ranges from the stage of material and natural life to the stage of soul and spirit up to world of heaven. He removes various veils from the manifestations of the universe by his penetrating look and achieving the conscience of it, seeing the unity fact in the possible existence of the universe, and through the unity of witness's theory he become connected with the really exact source of the universe – that is the ultimate wishes of a Sufi. Manuscript profile
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  10 - Comparative Study of Mystical Journey from Viewpoints of Lady Amin, Theologian, and Teresa of Avila
  azim hamzeian Reza Tabatabaee Amid
  Practical mysticism or spiritual journey is the cornerstone of mysticism. Theoretical mysticism is the interpretation and explanation of findings out of practical mysticism. Mystics allocate various stages for mystical journey. Therefore, the foundation for the stages a More

  Practical mysticism or spiritual journey is the cornerstone of mysticism. Theoretical mysticism is the interpretation and explanation of findings out of practical mysticism. Mystics allocate various stages for mystical journey. Therefore, the foundation for the stages and positions overlap one another so that there appears to be no specific differences between them. In other divine religions there are mystics who have come to intuition through mystical journey. Lady Amin and Teresa of Avila are among the well-known Islamic and Christian mystics. Both of them have personally experienced the stages of spiritual journey and have explained about them in their works of art. Teresa of Avila has explained the spiritual journey in the seven stage "Interior Castle" whereas Lady Amin has narrated the journey stages in her book titled "Spiritual Journey by Saints (Sayr va Sulūk dar Ravish-i Awliyāʼ-i Allāh) through eight stages. The result of comparison between their spiritual journey states depicts that the main elements and stages of spiritual journey for them have a lot in common and that there are no particular differences observed. There are however some minor differences only when there is a mystical mood apparent. Their explanations seems as if these two mystics have finally reached the revelation through intuition Manuscript profile
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  11 - Study of Rational and Intuitive Spiritual Journey by Sohrevardi
  Hossein Hatamvand Hossein Falsafi Ali Fathullahi
  In this paper the rational and intuitive spiritual journey by Sohrevardi and Habermas' philosophical theories, especially focused on the system of values and ethics, instrumental rationality and communicative rationality are evaluated with his thoughts. The purpose of t More

  In this paper the rational and intuitive spiritual journey by Sohrevardi and Habermas' philosophical theories, especially focused on the system of values and ethics, instrumental rationality and communicative rationality are evaluated with his thoughts. The purpose of this paper has been to demonstrate that Sohrevardi was not ignorant even in his own intuitive journey, and to achieve the true reality of human felicity and the necessary intuitive knowledge, he deems wisdom and intuition are supplementary to one another. Accordingly, Sohrevardi somehow founded the school of thought called "Integration School" that is a blend of wisdom, quotation, and intuition. There are similarities between Sohrevardi's theories and thoughts with Habermas in terms of system of values and instrumental rationality and communication which this paper has studied and analyzed them here. Habermas and Sohrevardi both believe that one can achieve beyond rationality realities upon the expansion of rational perceptions. Sohrevardi is of a believe that mystical discoveries are also comprehensible through rationality. Habermas on the other hand believes that one can achieve valuable truths through rationality but through communication and mutual understanding. In Sheikh Eshraq's opinion, rationality is supplement of intuition and vice versa; nevertheless, Habermas' notion is that rationality is after proving it. The rationality that Sohrevardi tries to develop is the philosophical rationality to achieve truth and felicity of human beings through the growth and development of intuition Manuscript profile
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  12 - Woman and Hazrat Zahra (SA) Position from Sanaee Ghaznavi Viewpoint
  A. A. Afrasyabpour
  Some consider "Sanaee” as women antagonistic, while such a great mystic, based on mystical (Sufism) principles believed in no difference between man and woman regarding the spirituals ranks. In Islamic mysticism women always were the resource of love who could rea More

  Some consider "Sanaee” as women antagonistic, while such a great mystic, based on mystical (Sufism) principles believed in no difference between man and woman regarding the spirituals ranks. In Islamic mysticism women always were the resource of love who could reach the highest level of mystical ranks. In Sanaee works two types of recitations about women could be observed; one with the positive viewpoint which attributed senior conduct and wisdom to them, the other with negative viewpoint that woman gender has not been regarded. Since at "Sanaee” era women were considered as life luxuries, so he either took some negative positions toward polygyny women or might benefited prevalent allegories to communicate with  the public. By studying his approach toward Hazrat Zahra (SA) and Shiite we could attaine the woman superior rank in his opinion Manuscript profile
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  13 - Re-description of Spiritual Journey in Fictional Literature: (The Case Study: Tuesdays with Morrie)
  Leila Hāshemiyān Nasrin Nisi
  Spiritual journey (suluk) has been noticed in fictions from classic to modern age, and it has been put forward in all countries with different literary styles. Many books have paid attention to spiritual journey of man towards God and have re-described it. Tuesdays with More

  Spiritual journey (suluk) has been noticed in fictions from classic to modern age, and it has been put forward in all countries with different literary styles. Many books have paid attention to spiritual journey of man towards God and have re-described it. Tuesdays with Morrie, by American author Mitch Albom, is a story that entertains the levels of perfection in a real-fictional context. In the present article, by using descriptive and library methods, mystical motifs and topics that definitely are foundation of the process of a spiritual journey (suluk) are considered and compared with traditional mysticisms. We have come to the conclusion that the process of spiritual journey (suluk) has transformed in the mind of the author. The concepts, like old man, awakening and consciousness, have definite meaning in classic mysticism, but in the modern age, while keeping the same meanings, they have been presented in new form and style. In the present article, the stages of spiritual journey of the main character of the story have been classified, and it has been emphasized on capacities of contemporary fictional literature. Manuscript profile
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  14 - The Mystical and Mythological Perspective of Shahrnush Parsipur on Women and Their Social Position in Her Novel Women Without Men
  solmaz pourtaghimiandoab toroj aghdai Heidar Hassan Lou MEHRI TALKHABI
  10.30495/mmlq.2023.707419
  Mystical stories serve as a means of spreading awareness and promoting spirituality in the realm of mysticism and human progress towards self-transcendence. Numerous authors have focused on transcendence under the guise of mysticism and spiritual experience in their wor More

  Mystical stories serve as a means of spreading awareness and promoting spirituality in the realm of mysticism and human progress towards self-transcendence. Numerous authors have focused on transcendence under the guise of mysticism and spiritual experience in their works. Shahrnush Parsipur is one such writer who views the lives of her fictional characters through a mystical lens and portrays immortality in reality. In her renowned novel Women Without Men, Parsipur employs mystical elements to create her female characters. The objective of this research is to investigate the social and mystical perspective of Shahrnush Parsipur towards women and their social status, based on the novel, using an analytical-descriptive approach. The findings of this research suggest that each character in the novel can be considered a representative of a segment of women's society; women who, by attaining self-knowledge and embarking on a spiritual journey, strive to understand the truth of their existence and seek inner purity, immortality, and truth. Manuscript profile
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  15 - Talebi, the composer of Shoughnameh
  Mehdi Mahoozi Maryam Amir Arjmand
  Talebi, the composer of Shoughnameh Mohammadi in the tenth century A.H. , being fluent in both Farsi, and Arabic started this work in masnavi style in the year 947 A.H., and terminated it in the holy Makeh in 949 A.H.  The transcription of this unique copy in a cal More

  Talebi, the composer of Shoughnameh Mohammadi in the tenth century A.H. , being fluent in both Farsi, and Arabic started this work in masnavi style in the year 947 A.H., and terminated it in the holy Makeh in 949 A.H.  The transcription of this unique copy in a calligraphic style was made by a calligrapher, Saghi-Ibn Solieman in 950 A.H. Soughnameh is the account of the spiritual journey of Beloghia, the Egyptian king, on his way to the place of pilgrimage of Prophet Mohammad which was composed in 4941 lines. The basic theme of this story is the longing and enthusiasm for reaching the Prophet’s sanctuary. Being largely under the influence of Masnavi Moulana, and Golshan Touhidi written by Shahedi, yet in terms of structure, Shoughnameh bears a lot of resemblance to Attar’s Mosibatnameh.  Nevertheless, in expressing religious and moral issues, its tone like that of Sanaei Ghaznavi becomes  more instructive and domineering.   Manuscript profile