RESEARCHES IN MYSTICAL LITERATURE GAWHAR-I GUYA)
Year:2018 | Volume:11 | Issue:4 (SEQUENTIAL 35) |Papers Count:7

The inner guidance can be considered as the most important part of mysticism. Accordingly, the seeker or any person who follows his principle must take stepsto reach knowledge. In this way, a guide is of particular importance and allmystic events are in some way related to the inner guidance. In Abhar-ol-Asheqin, the need to meet the inner guidance or the perfect nature is to return tothe heart and refine the heart; and love at all stages of the conduct is until themoment of the spiritual meeting of the guide of the seeker. The purpose ofstudying the inner guidance is to find some of the effects that mysticism has inthis case on philosophy and Illumination since the impact of various thoughtson the viewpoint of the mystics is the basis of seeking and confronting thecelestial nature of Me. In fact, the seeker in the ideal world with his perfectnature faces himself as an inner guidance with its fullness or self-righteousness. This is an epistemological attribute which is seen in a perfect man. Weinvestigated the perfect nature or inner guidance in Abhar-ol-Asheqin with thefocus on topics such as mystical experience and self-knowledge. Then, weexplain the details on this inner guidance which is the same as the perfectnature.

Rouzbahan Baghli Shirazi is one of the most famous mystics who has numerous works in the fields of mysticism, tradition, interpretation, and jurisprudence in Arabic and Persian languages. Shrh-e-Shathiyat is one of his most important Persian works. Aside from the importance of this work in Shath and passionate defense of the mystic words, the romantic prose and poetic visual language of this work is also worth considering. This paper examines the technique of image-making of Rouzbahan and presents some of them to the readers. Rouzbahan’ s central metaphor in this book are «confusion», «Vision», and «fake infinitives» which somehow show his esthete theory. The weakness of everyday language and its inability to express the pure experiences of the mystic is a factor in his word that is full of imagination, metaphor, mystery, and other fantasy elements. Based on the findings of this research simile and metaphor, especially the extensive ones, are higher in frequency than other elements of fantasy. The origin of the elements of the images of Sharh-e-Shathiyat is in the field of «nature» and the high frequency of his abstract metaphors represent Rouzbahan’ s Persian Sufism versus «Khorasan» allegorical Sufism.

In this article, in order to show the trend of explicating the concept of "Loving Allah" through interpreting Quran by Sufis, the comments of mystical commentaries of Quarn and other mystical inscriptions about the 54th verse of Maeda chapter of Quran, which is famous in "Irtedad verse", from beginning until 14th century AH have been surveyed by date of writing. The mystics have relied on Irtedad verse as a permit for loving Allah by focusing on 'yohebbohom va yohebboonah' part. Sufis in non-interpretive writings tried to prove the soundness of their belief in loving Allah from the third century. They repeat and explicate the comments of the departed from the sixth century. In this writings, from the eighth century, the concentration in clarifying Irtedad verse decreases because of considering the issue of loving Allah as definite. In interpretive inscriptions, according to the more cautious style of writing, the above trend happens lately. Mystical commentaries remain silent about Irtedad verse until fifth century, and attempt to establish the authorization of loving Allah until ninth century, and to review the comments of predecessors in a fresh language thenceforth.

Futuwwat or magnanimity is the name of a religious school that has established a close relationship with the Sufism school throughout history. These two schools have reciprocally impacted each other. One of the important principles of these two schools, regarding the guidance of disciples, is the choice of the master and obeying him in the path (Tarighat). The master is a good-natured person who is free from alliances that, through the path to knowledge and salvation, guide the seekers in a difficult path. The master, with his support of disciple, elevates his rank to the Lord. By his own efforts, he discourages the disciple from slowing down in the path of spiritual journey, he also saves him from the sensual wanderings and traps of the devil, and does not stop until the disciple reaches salvation. This article seeks to examine the mutual impact of this issue in the two schools of Sufism and Futuwwat, it will also pave the way for future researchers in this field. This article, in addition to examining the place of the master in Sufism and Futuwwat schools, examines the impact of these two schools on each other in their threefold perspective on the subject. The three aspects are: the role of the masters in the education of disciples, the real age of the masters, and the classification of the masters.

The words and meanings of the Holy Quran are rich and have terms and mysteries that often form the basis of Islamic mysticism. Verse 143 of Sura Araf called "sighting verse" or "verse of manifestation" is one of the most widely used verses of the Holy Qur'an in explaining the mystical foundations that describes the ascension Moses (peace be upon him) and referred to as "Len Trani" and has a wide reflection in Persian scriptural and mystical books. In contrast to the commentators, mystics did not appreciate the slight and simple analysis of the subject matter of this verse, and have always sought to draw new and profound impressions through the story of Moses (peace be upon him) expressing their mystical teachings and mentioning the status of the seeker on the path to the journey. The purpose of this paper is to compare and distinguish between the opinions of commentators and mystics about this verse, and to analyze the utilization of this verse by mystics. This has been done by comparative analysis of texts. What is achieved by studying these works indicates that these two groups repeatedly invoke the verse in five major topics of the demand for sight, the Lord's witness, the Lord's response, the manifestation of the Mount, and the anesthetics of Moses (peace be upon him). Using their codenames and references, mystics have interpreted them as love, enthusiasm, observance, zeal, manifestation, and mortality of the seeker, and have explained and described these topics.

The understanding of God’ s nature and the quality of his attributes is one of the complicated problems that the sentient and the conscious human being has contemplated on and looked for understanding it in all eras. It was the main core of controversies among mystics, philosophers and theologians of the east and west in many centuries. In their works, they have tried to uncover the latent mystery of God’ s existence and how a deep relationship with God can be established. Among the eastern mystics, Molana Jalaleddin Balkhi is one of the supreme poets who have described God in his works. He recurrently described God and the quality of his nature and attributes in his works by using the Quranic instructions and the significant part of his ideas, whether in lyrics or in Mathnavi, whether directly or in the form of other characters. God is the main core of Molana’ s fundamental thoughts. On the other hand, among the Western theologians, Rudolf Otto is one of the greatest phenomenologists of religion and the pioneers of the psychology of religion. In his famous book “ The Idea of the Holy” , he has interpreted the “ religious experience” with a phenomenological view and highlighted the aspects of “ intuitive phenomena” and “ religious experiences” with a special name, such as “ Numinous” . The thoughts of Rudolf Otto especially in the case of the Holy are very close to some of molana’ s thoughts about intuition.