RELIGION & MYSTICISM
Year:2017 | Volume:13 | Issue:51|Papers Count:15

Instructions and doctrines of Ahl al-Bayt is one of the original sources of Islamic mysticism and the effects of mystical texts are evident in this field. The fluency and strenuosity that lies within the word and edifications of Imam Ali (peace be upon him) has made Persian-speaking writers to attire their works with his words for a long time (since a long time ago). Ahmad Ghazali, one of the leading writers in mysticism is influenced by, in particular, the words of Imam Ali (AS) in his works. In this study, different kinds of Persian works of Ahmad Ghazali, influenced by the word of Imam Ali (AS), are explained through factual documentary quotations. Effectiveness of Persian works of Ahmad Ghazali from Imam's (AS) words is mostly in an interpretation and adaptation style. Since the sources of Islamic mysticism and its relation to the school of Ahl al-Bayt have always been discussed, this research could, for example, indicate the influence of the instructions of Ahl al-bayt on the Islamic mysticism.

When mysticism entered the Persian poetry and romantic themes were combined with mystical ones, they were applied as symbols to express mystical meanings, so that it caused disagreements between some Sheikhs and persuaded them to write the books and treaties, to give some definitions and justifications of those terms according to their schools. This article intends to analyze the ideas of some Sufi Sheikhs such as Hojviri, Ahmad Ghazali, and ' Einul Qozat Hamadani about the terms and themes of describing the beloved, and it is limited to such terms as Zolf (hair), Chashm (eye), Khadd (cheek), Khal (mole) and Abru (eyebrow). Hojviei's idea about these terms is based on juridical and religious views especially while discussing on Sama' ; Ahmad Qazali describes the states of the lover and the beloved in a coherent way to express a certain system and Einul Qozat Hamedani explains these terms in different situations and concepts, by citing some verses from the viewpoint of mysticism and introducing the Shahed.

Perfect human of Ibn Arabi that was later noted by Mulla Sadra is ascending toward God, leaving human beings and animals behind by his journey toward God and turning into Caliphate of God. Some Sufis were limited to the same level but IbnArabi and MullaSadra went beyond that and considered “going through pathway of creatures” as a level of human excellence and perfection.This article, as a descriptive analysis, investigates Ibn Arabi's and Mulla Sadra' s point of view about one of the most important secular role of the perfect human as other people's guidance. Such a man, as a mediator between God and the creation, tries to guide other people to the path of perfection. Each of Ibn Arabi and Mulla Sadra pointed out to this important issue by citing the religious essentials. Even Ibn Arabi who knows himself as terminator of Velayah, as well as Mulla Sadra, considered this importance and were not indifferent to human perfection and guidance.

Due to asceticism and prayer and beautiful and rich Hymns for Sufis, Imam Sajjad has a special scientific and practical place; from Scientific aspects, He excelled considered exoteric and esoteric knowledge and believed that He appeared not only in science but also excelled in spiritual education; and Imam Ali and Imam Sajjad (as) among those who know that the universe science were property. Also from Practical aspects, prayers and miracles have been telling many of their methods of worship and morality of Him (PBUH) as a model for men of knowledge, and said that when He would stand in prayer discovered the secrets of the universe for Him.In mystical texts from His crying so much, asceticism, piety and fear, generosity and service to humanity, sincerity and humility, and patience they have spoken.

Following Mantegh O lteir, Elahinameh is considered as the most eminent Masnavi by Attar. This Masnavi is a long story composed of 22 articles, utilizing a “dialogue” between a father and his six sons who have their own dreams individually. Their father interprets their dreams into reality.Attar utilized many figurative stories to express his mystical thoughts. A part of the stories quoted from Attar is considered as the most useful tool to visualize mystical doctrines of Attar.This paper aims to classify Mystics' stories following introduction of Elahinameh to trace Attar's thoughts containing definite concepts such as meaning, quitting and neglecting wish fulfillment, the world, little food consumption, fair play and death.This paper, which originated from reading over Mystics' stories, shows that just as a spiritual traveler is in need of companionship by a guru, Attar tries to ferry the audience from imperfection to perfection in this way.

Subject of this paper is related to epistemology, ethics and wisdom and its relationship with mysticism and mystical way of thinking of Balkhi Rumi' s poetry and thought. This research answers the question of how to train for various reasons and what steps to explain.What comes in the mind of researchers as an assumption is the fact that Rumi had a special affinity toward "rationality and its relationship with God and nurturing human being". And since this is a significant part of Masnavi, the book, he strived to reform it into poetic mystic theme. He has designed some chapters, frameworks, and general rules with special subdivisions regarding rationality, its stages, and pioneers in social rationalities.

Pantheism is one of the key concepts in Islamic Sufism and always some parts of mystics' ideas have allocated to it. Pantheist is the belief that God is the only realistic being and all the creatures and the entire universe represent the existence of God. This mystical approach was reflected in Arabic literature extensively and mystic poets have expressed it in various ways in their poetry. Abd al-Ghani al-Nablusi, the writer and poet of Ottoman era, is one of these poets who has rendered to pantheistic thought specifically inasmuch as it is the main content of his poems in the court so called "Divan al-haghaegh va majmou al- raghaegh". In this article, by using content-analysis method, different aspects of pantheism are evaluated in Abd al-Ghani al-Nablusi's poetry. The results demonstrate that pantheism in Nablusi's poem has three leyers; manifestation of the essence of God in existence, unity of the human soul with the spirit of God and in other words fana fy Allah, and third layer consists of ratiocinations and exemplifications that he has spoken out in favor of this idea.

Worldview of Imam Ali (p.b.u.h.) also involves a mystical view. In his mystical existentialism, he believes that the real existence only belongs to God and that the universe is the manifestation of Divine names and attributes, meanwhile accepting the law of causality and proves it to the world. His excellency, Ali (p) through comparison and contrast in fact confirmed the pantheism as the exact polarity, and in His statements proves the unity of existence that is the same legal unity of fact. His excellency, by stating his special position and that of other family members of prophet Mohammad proves their mediator role to be of their blessing, also position of caliphate and absolute Guardianship for all of them and so explores mystical secret stages of the existence.

Upon getting together, people think about what kind of abilities they have to apply. The intimate union made between the purpose to do something and the follower as exists in mysticism plus the ones available in politics brings about that kind of power that would be able to manage the differences and make it something productive. Therefore, there is no wave out of some drops; rather, it is found within the accumulation of drops, even sharks and ships. Thus, how the unions are made and their contrast and comparison, namely mysticism and politics, is the title of the paper. Above all, the power of poetry bearing the burden of mysticism and politics meaning, and upon the conflict between power and love, poetry makes an artistic work and just like a dexterous judge, it may sometimes make mysticism overcome politics while some other times politics ruins love and mysticism as for which Persian literary works make these kinds of comparisons and contrasts turn out to look bitter and sweet just like a hero.Mysticism and politics create utopia through their comparisons and bring about changes for individuals and society through their contrasts. This paper depicts a small portion of the above arena via dealing with the power of politics and mysticism existing in Persian literary works. Accordingly, love and politics have common features in leadership, solidarity, and individual and social sublimity, social convergence, inclination toward violence, and so on, whereas in cases including rationality, affection, materialism and forcefulness, spirituality, flexibility and smoothness, and decisiveness, they have contrasts so that to deal with poetry and prose works concerning mysticism and politics in Persian literature requires various separate books respectively.

Mysticism is recognition and knowledge of the Almighty. Mystical knowledge and recognition is intuitive, personal and individual perception.Mysticism is achieved through special spiritual and mental abilities after passing through preliminaries and processes which let him think higher than sense and wisdom bottleneck and discover encampment of secrets and truths. Confronting with truth is an internal and interior event which shall happen without presence and dominance of senses and wisdom. The mystic is not able to turn his observations into something comprehensible and declare his heartfelt findings and evidences to others. One of the main reasons that mystical truth cannot be interpreted is its in distinguishability because mystical experience and truths are related to a world different from our own world. Einul- Quozat Hamedani has explained his mystical experience in his works and has cited the verses and Hadith for their demonstration. His mystical experience including revelation, semi dream, dream, citing a proverb and dream among which is one of the important way for entering into the occult world and is out of the extrasensory factors that the rational soul of the human being through which can get aware of the past and future.In this research, furthering definition of semi dream and its specifications, its difference with dream, revelation, semi dream and special mystical experience of Einul Quozat shall be examined.

This study strives to achieve some relative and limited insight into the thinking of Ferdowsi through examining the original text and both internal and external layers and dimensions of a great work under the title of “Shahnameh” (the epic of the kings in English) on three parts: monotheism, justice and fighting oppression, which is in itself construed here as the human being’s intellectual asset. The method of content analysis, a scientific and systematic method of inference, was employed to extract and gather the data and thereby gain the aforementioned objective. Then, it was realized that these triple elements were highly closely bounded to the point that their separation from each other was not only impossible but also unimaginable. This is to say that having faith in almighty God results in the establishment of justice and the ultimate output of these two is fighting with oppression. Then, it shall be admitted that back then, the sage of Tous (Ferodowsi) had been in pursuit of an ideal society, reckoned natural to him, and this is something innate, which is rather called human rights as well by civil societies. This study attempts to spot and restore these elements.Divine magnificence and wisdom brings about honour and pride; and selfishness and ingratitude cause humiliation and affliction. He thinks that Iranians never encroach on human rights and it arises from their sense of justice.

This paper aims to indicate that Attar as a knowledge researcher seeks a sacred human being and the only way toward the sacrosanct is heart. An awake& vigilant heart is both Attar's preceptor and master who removes dust of material-based pleasures from heart's mirror by relying on mortification and “pain-seeking” principle consequently, practice hidden gem in heart bargain.Thus, the author first considers “heart” and it`s quiddity then, investigates heart in both material and spiritual aspects to focus on heart`s reality in spiritual aspect by evidences. In next step, according to Attar's thoughts, the author investigates the significance of companionship between the fitness such as throne, soul, life and love crossing material walls toward soul land as well as the manner of their relation and fitness to discover “the way of health destination”.

Death has always been the most complicated concern for the human being.The great mystics such as Molana Jalal al-din propounded death not only as a beginning of a new life but also in a lovely point of view, proposed it as a bridge for attainment to the attachment of man to the immortal Beloved, i.e. God.Therefore, this article scrutinizes these topics: the concept of death according to Molana’s thought; spiritual concepts of death according to Molana such as perfection and vision, sleep and its similarity with death, nothingness and mortality, willingly death, and martyrdom.This essay seeks firstly to reassert the concept of death which is an important concern according to Molana’s teachings; and secondly, it scrutinizes the concept of martyrdom that is a very significant matter in Islam in accordance with Molana’s mystical views especially concerning the archetype of Imam Hosein (peace be upon him).At the conclusion it can be said that according to Molana, martyrdom is the best kind of death, because it deals with perfection, willingly death, mortality and attachment to God.This article has been written according to descriptive-analytic method using library.