MYSTICISM STUDIES
Year:2009 | Volume:- | Issue:9|Papers Count:8

Whereas Sufism and Islamic mysticism have played an essential role in the culture and civilization of our country, therefore it is duty of ous research scholars to do a comprehensive and minute investigation on various topics of Islamic mysticism. In this regard, an infrequent kind of benediction mentioned in the Sufi texts has been chosen and examined as the main subject of this article.We know that Sufi masters because of their spiritual potentialities can impress on human beings’ souls and even on the non- rexistent objects of nature. This impact sometimes made through a look, benediction or touch of head or face of disciples. But an unususal way of giving blessing and healing which is the theme of this paper has been the use of spiritual sheykh’s spittle.In the present paper the author attempts first to gather some examples of this way of giving blessing seen in the lifetime of Prophet Mohammad (p.b.u.h) and some Sufi saints, then to analyze their historical root. From a mythological view, spittle may be identified with the Watre of Life and there are a lot of poetic evidences that confirm the view in the terminology of Sufism.

Without paying a proper consideration to the sources of Rumi’s thought and education, examining his works and ideas can not be completed. Among the sources the most important ones are: The Holy Quran, Persian prose and poetry and teachings of Rumi’s father, BahaWalad mentioned in Ma‘aref.In the present paper a comparative study between Ma‘aref and Diwan Shams mostly based on those common themes that have a Quranic origin, has been done. Although the themes have been put into verse in Diwan, but themethod of thinking, the way of deduction from Quranic verses and the diction of presenting subjects all are the same as Ma‘aref.The common subjects are: 1. The creativity and activity of God 2. The glorification of God is not confined to human beings 3. The creation of God is based on God’s bounteousness not casual means. Besides, the usage of colloquial language and the style of admonishing in both works are very close to each other.

What are more explained and classified in Ibn ‘Arabi’s theoritical mysticism are the concept, principles and functions of the theory of Tajalli while the important role of this theory in his practical Sufism is mostly ignored.If Tajjali in the theoritical teachings of Ibn ‘Arabi is the main cause of creation and through the arc of descent and ascend plays an important part in the appearance of creatures from and returning them to God, this concept in his practical teachings means the radiation of Divine Light on the heart of wayfarer that transcends him towards the Ultimate Reality.In this article, in addition to considering new functions of the theory in the practical mysticism of Ibn ‘Arabi, an attempt has been made to explain the various divisions of Tajalli i.e. manifestation of Essence, manifestation of Atributes and manifestation of Names and also to resolve the paradoxical problem of the manifestation of Essence in Ibn ‘Arabi’s school.

Irony is a type of diction that is used nearly equivalent to current literary idioms such as comic rhetorical question, metaphor, ant anagoge, blaming, comical allusion, sarcasm, mockery and punning. In other words irony is the amusing or strange aspect of a situation that is very different from what we expect, or the use of words that say the opposite of what we really mean.This kind of diction had been prevalent in the literature of Europe from the eighteen century but its origin comes back to the ancient Greece and even earlier than that.Some examples of irony can be found in the classic literary Persian works including maqalat Shams of Tabriz. Shams in order to distinguish his sayings has used ironic expression very well. Shams’ speech and thought is naturally ironical, namely his manner of thinking and diction are such that break the usual structurs of language and present an ironical speech.

Loneliness is a matter with which man has been faced all the time. In different fields such as Sufism, mysticism, psychology, philosophy and so on, a particular concept of the word is meant. Literature as the appearance arena of human thoughts and emotions has manifested these concepts and meanings in different ways. In the mystical Persian poetry, as the most prolific branch of Persian literature, loneliness has become mooted as a subject matter and a special attention has been paid towards the subject both in the classic and contemporary periods.In the persent paper, the authors examine the term of solitude in the mystical Persian poetry and conclude that its meaning in the classical Sufi poetry has been originated from early Islamic mysticism and is the same as literary meaning of the word.Of course there are some differences in the viewpoints of Sufi poets.Some of them like Sana yi emphasize more on the outward meaning of solitude but for some others like H a fedh the inward meaning of it is more important, while in the eye of Rumi both sides are of the same value.The concept of solitude in the classical branch of contemporary Sufi poetry which its rea l representative is Shahriar, follows the literary meaning of the term, while in the Sufi free poetry i.e. in the poetry of Sohr a b, it is under the influence of Buddhism and mostly used in the meaning of a spiritual silence necessary for contemplation and illumination.

In the process of Islamic mysticism, the seventh century, because of the confluence of various mystical methods and viewpoints is of a special importance.One of the distinguished figures of the period is Sa‘d al-din Hamouye (d.649 Lunar) that in spite of his significant place in the Islamic mysticism, these is not sufficient information about him. Without doubt any scientific source which helps us to know him and his age better will be very important.Morad al-Moridin, the new- known writing of k hajeh Gh e yath al-Din Hebatollah Ibn Yusof Ibn Ibrahim, one of Sa‘d al-dins’ grandsons in the early eighth century, contains firsthand and reliable information concerning Sa‘d al-dins’ thoughts and viewpoints and introduces his familial and social relations as well as his masters and disciples. Besides it presents useful matters about some great mystics among them Najm al-Din kobra and Ibn ‘Arabi, Muslim scientists, historical figures, poets and several unknown Sufis. The only known version of the work, written in ‘Arabic, belongs to the nineth century.The present paper introduces some values of Morad al-Moridin.

Mystics have mooted significant viewpoint about Noor (Light) in their thoughts and genuine mystical experiences so that in this regard these opinions may be considered as the Sufi Manifesto. The main clue of understanding mystical texts is the Light of God which through different spiritual steps and stages man can reach it. The decoding of clues of mystical texts, because of their inner logical relations with each other, helps us to find out deep meanings. Probably in the interpretation of the Light of God, Sufis consider the mystical idea of annihilation (union with the Ultimate Reality). The various steps of the Light of God, according to the level of mystics’ spiritual and mystical experiences fluctuate.In addition of finding out these different steps, however, in the inward side of the self through mystical experiences, we face with another reality which is the presence of some fundamental religious issues such as God knowledge and self-knowledge inside the same experience.In the present paper an attempt has been made to study the background of concept of Light symbol in classic mystical interpretation and its process of evolution in the popular Sufi texts.

The influence of behaviors, traditions and beliefs of non- Islamic mystical schools on different Sufi sects has always been a research problem for those scholars who are interested in analysis of the roots and origins of thoughts and practices of Muslim mystics. Most of the scholars are unanimous that some similarities present between Sufism and other mystical traditions such as Buddhist mysticism, Gnosticism and so on, indicate that Sufism has been influenced by foreign mystical schools.Although no one can claim that all of adopted beliefs and practices used in the practical Sufism are worthless, but surely some of them have imposed very negative and destructive effects on commoners, because they regard Sufi saints as paragons of humane virtues and try to imitate them. One example of these barrowed ideas which has not been considered properly so far is the use of Shamani methods for acheiving ecstatic states.The present paper while examining Shamanism generally, tries to clarify why and how some Sufi sects have adopted Shamani methods to experience ecstasy and annihilation state in particular.