MYSTICISM STUDIES
Year:2007 | Volume:- | Issue:4|Papers Count:9

One of the great but unknown mystics of the fourth century in Neyshabiir is Abu al-Abbiis Zawzani. He is not mentioned in the famous mystical books except an anecdote by him related in Resalat al- Qusheyriyyeh, from which we can infer that he has been a great mystic and one of the shaykhs of Abu Ali Daqqaq. In this article, first, based on some famous books like Dhahabi's History of Islam, and Hakim's History of Neyshaboor we give some information about Zozani's name, lineage, shaykhs, pupils, trips, tomb, etc. according to which the personality of this great unknown mystic is introduced. Finally, on the basis of some manuscripts, a number of his wise sayings which show the great mystical position of this sufi are mentioned. Meanwhile, because of this scholar, the city of 'Zozan' is also introduced amidst the article.

There are some expressions and terms in the speeches of mystics which represent their world-view and recognition; Le. a kind of recognition which is a personal experience of every mystic. Because of asceticism and purification of his carnal soul, he is inspired and favored by God, and receives a spiritual state that cannot be put into words. Inevitably, he uses a symbolic language in order to conceal his real spiritual state and experience from others. For this reason, mystics' speeches are full of mystical terms and symbols. Hallaj's 'I am the truth' is considered as a symbolic expression that is mentioned in mystical texts in different forms. This expression represents the mystics' spiritual states and their monotheistic worldview. In this article, explaining the characteristics of mystical recognition and mystics' statements and regarding Hallaj's poems, we find out that he inclines to the theory of unity of existence. He also sets forth the unity of incarnation to explain God's relation with creatures; and since he considers the world and himself as a manifestation of God, he speaks of the unity of manifestation.

This article deals with the analytic and reformatory viewpoints of one of the scholars of the Indian school of Naqshbandiye, Shah wali Allah Dehlawi regarding Sufism. First, there is a reference to the introduction of Sufism to India and its effects. Then there is a description of Shah Wali's time followed by his criticism of Sufism. His special views are about reforming Sutism and explaining the controversial discussion of the unity of existence and the unity of witnessing. The mentioned Sufi's view regarding a religious reformation includes the element of 'ejtehad' in Islam, explaining the inseparability of Shari'at (legality) from tariqat (the way) and reviving hadiths. The last section of the article is an explanation of this Naqshbandi Sufi's view concerning the idea of reforming the rulership (government) and Diplomacy (politics).

In the years after the introduction of Islam to the region of Transoxania in the first century (A.H.) the history of this area had an inseparable relation to Islam and spiritual paths raised from Islamic teachings. Meanwhile, the teaching of Khawjeh Bahii' al-Din Muhammad Naqshband Bokharayi (1318- 1389) and the spiritual path related to him, Naqshbandiye, had such a great effect on the heart and souls of different classes of people and tribes of that area that they worshipped him like God. In the years of rejecting religion and tradition, in the period of councils and before the beginning of the fight against the mystical inheritance of this region, the enlightened and modernist writers and poets of that area who later joined the Communist party and spread its cause severely doubted the holiness and reverence of this path. But the deep respect that the poet, scholar and great intellectual of Samarqand, Seyyed Ahmad Wasli (1925-1870) had in his Mathnawi, Nazm al- Selseleh, toward Khajeh Baha' al-Din Naqshband and especially toward his spiritual director, Ehsan Wali Khan Orgguti, showed the real intellectuality and enlightening of his personality. In this article, after an introduction about the author's biography, for the first time the Mathnawi of Selseleh - which is the last work of the kind of spiritual genealogy regarding mystical poles and saints in Transoxania - is analysed and criticized under two general titles of form and content.

The theory of personal unity of existence is the highest state of theoretical monotheism. Despite its long background, this theory has not had a systematic form in our tradition before Ibn Arabi and Qiinawi.In comparison to other past scholars' works, the theory has been discussed more clearly in Ibn Arabi's books. Some commentators like Qunawi, kashani, Qaysari, Jami, Seyyed Heydar Amuli and Ibn- Turke Isfahani modified and presented it as a theory on existence. Mulla Sadra accepted, confirmed and explained it in accordance with the criteria of wisdom, and raised two arguments to prove it. It is in fact the final view of Mulla Sadra. In comparison to it, we can consider the tradational unity of existence as an average theory. After Mulla Sadra some mystics, like Muhmmad Reza Qumshe'i, Seyyed Ahmad Karbaiayi, Mirza Ali Aqha Qazi, Imam Khomeyni and 'allameh Tabatabayi defended the theory according to which the real existence or existent is only the holy essence of God the Exalted, and others are His states, manifestations and appearances. Using the term 'existence' to them is not by essence, but by accident. Thus, firstly, sensible and intelligible multiplicities are not mere imaginations; rather, they exist outside of mind and are manifestations and appearances of existence, but their realities are not the very existence. Secondly, none of the multiplicities of this world has real existence; so attribution of pantheism and incarnation to the followers of this theory is incorrect. Nevertheless, different groups disagreed with the theory and criticized and rejected it because of the two mentioned points. In this article, the late' Allameh Ja' fari' s statements are analyzed and criticized. Relying on some of Mulla Sadra's views in Asrar, Ja'fari wrongly believed the theory necessitates pantheism and incarnation.

In the works of mystics, sheykh, and teachers of morality and education, "despotic soul is always blamed and reproved as an interior enemy and a great obstacle in the way of servitude and mystical journey. Wayfarers and disciples are wisely warned against this deceitful enemy. In his six books of Mathnawi, Mowlawi mentions the deceit and hypocrisy of the despotic soul by using Quranic verses, Prophetic traditions, metaphors and analogies in his stories and anecdotes. It can be said that no poet or mystic, like Mowlawi, was able to reveal the hidden features of this treacherous enemy by using literary arts and poetic devices, and suggest successful ways to defeat it. This article is an attempt to identify different calamities, dangers and features of the soul as well as suitable ways and consequences of overcoming this gigantic enemy, which is discussed and analysed from Rumi's viewpoint in his Mathnawi.

In all its meaning the term 'ascension' has a special place in Muslims' beliefs. Prophet Muhammad, peace be upon him, who was at the highest point of purity and piety acquired a unique ascension in its highest and the most complete form. As no one has reached the Prophet's position after him, no human could experience such kind of divine journey. However, some humans who tried to remove worldly concerns and desires from their souls succeeded in getting spiritual ascensions which not take placed for others. Mystic poets are among those people who spoke of spiritual ascension and heavenly journey. In the works of distinguished poets like Sanayi, Nezami, 'Attar, Mowlana, and Hafedh, there are a lot of poems in which they describe their spiritual ascensions. This shows the poets' ascending to the highest stations, wayfaring to the angelic realm and seeing the Cherubim. In this article, this subject is studied according to the works of the mentioned poets.

The literature of text, especially poetry and its nature is a subject that' Attar, like some other mystics, pays attention to very much. Although he does not give a logical definition and description of it, 'Attar explains and reflects on it in his works repeatedly according to his mystical views. Because of his mystical attitude, he looks at poetry and story from the perspective of content and function. He believes the true poetry has to be in harmony with religious law and Divine Throne, and stem from the remembrance of God and the pain of love.Nevertheless, contrary to common belief, we can say that' Attar is not heedless of form and language; rather, he tries to find the best form and language for his thoughts and mystical ecstasies. He considers any poetry which is accorded with religious law and arises from the remembrance of God and the pain of love as the extension of the interpretation of revelation, and even counts it in origin the revelation itself. Unlike to this kind of poetry, he considers other kinds as 'insignificant' and 'fruitless demonstration'.