Mystical Literature
Year:2017 | Volume:8 | Issue:15 |Papers Count:7

Since the Qur'an and Prophetic hadiths are two of the main origins of the teachings of Islamic mysticism, the people of creed (Tariq) have strived to delve into their deep meanings and fathomtheir sublime themes. In addition to these two, they have come to prominent insights through contemplating Qudsi hadiths or sacred narrations in which the meaning is revealed by God and the phrasing is formulated by the Prophet (pbuh). Qabā (long garment) is one of these hadiths. In mystical texts, this statement is related from the Prophet (pbuh): «اولیائی تحت قبائی لایعرفهم غیری. » (My intimate friends are under my Qa'bā . No one knows them except me). As attributing a hadith to the Prophet (pbuh) has an important traditional significance, it requires closescrutiny of each of the hadiths of the Prophet (pbuh) and their authenticity by distinguishing authentic hadiths from inaccurate ones. Qabā Qudsi (sacred) hadith is one of the dozens of narrations in mystical texts attributed to the Prophet (pbuh), while no trace of it could be found in the Sunni and Shia hadith collections. This prompted anenquiry intothe authenticity or inaccuracy of its recitation by the Prophet (pbuh). Based on the mystical inferences drawn from the verses of the Qur'an and the generation of hadith and according to the Companions of the Secret whom we have been informed of their dignity, we take this opportunity to posit that this statement is derived from the accounts of the Prophet (pbuh) and is a mystic statement, not a Qudsi hadith.

One of the contradictions of reason and mysticism was the contrast between religious-oriented approach of some scholars and mystics and rationalistic approach of some governors and philosophers during 5th-7th centuries (AH)/ 12th-15th centuries (AD). This hidden yet deep contrast continued throughout the centuries in different scientific and ideological forms among philosophers, jurisprudents, and mystics, and some philosophers and mystics were representatives of these different thought factions. The present study examined the similarities and differences of the two contradictory movements called Avicenna's and Attar's approaches, as representatives of each approach. In this study, presuming the purposeful authorship of symbolic journey of birds, the contradictions in Avicenna's Risalat-al-Tayrand Attar's Mantiq al-Tayr were examined. To this end, the contradictory contents of the mentioned books were extracted, compared, and then analyzed. The results showed that the point of departure between Attar and Avicenna is their interpretation of the soul and its dwelling in the body. Furthermore, the necessity for a path-finder's guide, a scientific approach towards phenomena on Avicenna's part and rejection of logic and cause-and-effect view on Attar's part, different approaches concerning the interactions between King of birds and other birds, different viewpoints on the matters ofmeeting God and the number of mystics who managed to meet Him, the epistemological difference between reason and love, and finally the introvert prospect of mysticism and the extrovert approach of philosophy are the main contradictory points of these two scholars. These contradictions could be suggestive of historical contrasts between religious-oriented mysticism and philosophical and rational mysticism.

“ Tree” has been of importance from the earliest times in mythology, religions, and mystical sects. Many ancient tribes worshiped it as a symbol of gods or God himself. In the following eras, it was considered a way of ascension to the heavens and one of the ways of communicating with the gods. In mystical texts, tree symbol has been used to explicate various concepts. The recurrence of this theme in mythology and mysticism made the authors pose these questions 1. How are the functions of tree in mysticism related to its mythological functions? 2. What stages of metamorphosis has the tree symbol undergone from mythology to mysticism? In this research, employing a descriptive-analytical method, the relationship between the mystical themes of tree and mythological beliefs are examined. The findings reveal that some of the functions of tree in mysticism are: symbolization of manifestation of God, recognition, perfect man, and creation which are the evolved forms of its functions in the mythological period. The mythical beliefs have transformed along with human intellectual growth, have gainedreasonable grounds, and have found a more balanced status in religions. These adjusted beliefs have entered mystical literature due to Islamic mysticism’ s proximity to or influence from older mystical religions and sects.

Tabaqat-al-Sufia by Ansari, Tazkirat al-Awliya by Attar, and Nafahat al-Uns by Jami are among the most prominent works in the history of Sufism that follow the same purpose, content, and manner of expression in describing the demeanors of the saints or spiritual leaders. In the three books, influenced by the thoughts, beliefs, and the time period of their authors, particular manners of the saints have been taken into consideration which could be analyzed from a variety of perspectives. Egyptian Dhul-Nun is one of the most prominent saints of Sufism. With a comparative historical, descriptive, and narrative investigation of Egyptian Dhul-Nun’ s personality in the three aforementioned works, it could be seen that all the three works contribute to a transcendental recognition of Dhul-Nun's personality in line with teaching Sufism foundations. However, Ansari, due to the prejudice and religious and sectarian conflicts of his time and in the course of development of the principles of Sufism, introduces Dhul-Nun as a pious and religious mystic. Attar, through great depiction of spiritual munificence, skillful exploitation of story elements, and with a critical look at his era of corruption, introduces Dhul-Nun as a champion and popular mystic. The image of Dhul-Nun in Nafahat is different from the one depicted in Tabaqat. Jami, while disregarding the social conditions, tries to introduce Dhul-Nun as a moderate Sufi whose teaching mission is to direct the individuals towards ethical principles. To him, he is a moderate and decent mystic.

One aspect of Qur’ anic influence on mystical exegeses is its attention to temporal and spatial dimensions of human life. Various critical theories of contemporary literary criticism deal with spatial analysis; among which Horizon-Paysage theory of Michel Collot is considered appropriate for analyzing Ruzbihan’ s exegesis. As a branch of thematic critical approach, this theory transforms space from a background element in narratives to a symbolic and significant one and elucidates mystical worldview through interactions between human and environment. In view of that, this paper seeks to explore the relationship between cavern space and mystical vision of Ruzbihan in Arais-al-Bayan. In brief, it seems that Ruzbihan has adopted a phenomenological approach to space issue. Cavern is symbol of an eternal reminiscence that a mystic strives to display in his journey in form of several frames of revelations. In describing such frames, the mystic does not stay in one space and keeps crossing different ones. He moves from cavern of body to cavern of observance, and then to cavern of zeal, soul, affection, and the like. Hence, in mystical experience, space is not an enclosed, impassable reality but a malleable one which accompanies the mystic on his journey of evolution.

Although mysticism is all recognition and insight, yet, since this school of thought enjoys different aspects, recognition which means receiving and reaching the reality is considered part of joining the reality. Conceived thus, this study attempts to clarify recognition, its ways, and orders from the viewpoint of Ruzbihan Baqli Fasayee Shirazi. The main problem addressed is clarifying recognition as the final purpose of the mystic, its types and orders, methods of reaching, prerequisites, impacts and results in the mystical disposition of this great mystic of the sixth century (AH). The adopted research method is library-documentary and descriptive– analytical. Presentation of Ruzbihan’ s viewpoints on recognition, classification of mystics into three groups of lay people, elites, and special elites, investigation of the types and orders of recognition, its prerequisites, impacts and results are the innovations of this study. From the viewpoint of this great mystic, four elements of self, soul, reason, and heart are the apparatuses for receiving and reaching the reality. However, each one of these four elements fathoms one facet of recognition which in His glorious manifestation burns all this by the capable hands of God and becomes prepared for a spiritual attraction (jazbeh) from God to be absorbed and taken to His presence.

The present paper aims at clarifying the problematic issue of determinism and free will in Attar’ s thoughts. It explores the reasons why in some of his poems determinism and absolute negation of man’ s free will and power could be seen, while a good number of his other poems could not be understood without considering man’ s free will. To explicate this inconsistency, the method of logical analysis of propositions, derived from Attar’ s poems, and critical approach were employed. Having separated Attar’ s views into two domains of theory and practice, the presuppositions and logical requisites of each category were investigated with a focus on determinism and free will issue. The relationship between these two domains in terms of consistency or inconsistency was also investigated. It was concluded that the inconsistency is originally grounded in the two domains of theory and practice. In Attar’ s poetry, those poems which are related to theoretical issues, especially those based on his theological-mystical principles like exposing God’ s causeless existence, His absolute agency, and Divine decree and destiny yield absolute determinism. Nonetheless, this determinism enjoys certain requisites which are inconsistent with ethical and behavioral recommendations, religious obligations, human competency for education and training, prophetic guidance, and moral commitment; and hence makes them futile and pointless as their central presupposition is man’ s free will. On the other hand, Attar underscores these matters in poems which deal with practical issues, mystical conducts, ethical recommendations, religious commands and prohibitions, and persuasion to striving and devotion. However, we have shown that although Attar, confessing to his inability in offering a rational solution, strives to resolve the conflict with some justifications like Divine attraction and human striving, he is not very successful. In the end, we also mention some other moral requisites of Attar’ s determinism concerning the nature of moral concepts.