RELIGION & MYSTICISM
Year:2015 | Volume:11 | Issue:43|Papers Count:13

Poetry and mysticism have long history with Together and deep and unbreakable’s bond.Mystic poets in the sky of Persian literature and poetry cause link of literature and mysticism to more tightly. Among these are Poets that Although they are not mystic. But with the publication and development of mystical terms, mysticism heat have doubled and And have used more mystical terms. Each of the terms that were common among the mystics, has a specific meaning. One of the mystical-literari’s terms is "the process of the knee" that Many poets of the Persian language and literature, often in his poems and speeches referred and Stated that htis school has many benefits for the seeker and the mystic and his followers. Because process and knees come together this fact can be reached that the Sufi poets and the conscious have believed that this process In fact can lead to higher authority Followers and leishmaniasis. This study attempts to explain the various manifestations of this school with analytical-descriptive metod. Because this is a new research and this research and And in the valley mysticism is important Can include valuable findings.

In the mystic and Sufism school, the purpose of the devotee conducts towards Allah, the recognition of the truth, the union with the eternal essence of divinity, hence the legitimacy of the people of wisdom would not be accomplished without the principal guidance of the aware and wise monk and the religious teacher. In the mystic thought of Attar and Molavi, the role of the monk is observed on the guidance of the devotee of the divinity, which is the most important element of the enlightenment. In respect to their viewpoints, the dialogue with the literal Sheikh and religious teacher, which could be the alleviation of the physical and spiritual diseases and the evolution elixir for the presence of the devotee? The religious teacher helps the devotee in the mystic sensual conduct, so that the devotee may pace his/her path towards Allah.In the viewpoint of Attar and Molana (Molavi), the monk is the key of rescue, shadow of truth, realization of heavens and holy attributes, awareness of secrets and existential enigma, associate of divinity, emissary of hearts, and able to acquire in the universe. The monk relies on the divinity and the impoverishment of the his or her situations, acts, and nature and his/her pure existential mirror reflects the holy glow and radiates the mystic spirituality path of the devotees towards Allah.

No doubt Ibn-i Arabi is considered, one of the most prominent figures in history of Islamic thought and mysticism. Perhaps less character in the history of Islamic culture can be traced back to the circle of supporters and opponents widespread. His thought was spread to anywhere in the Muslim world was controversial, both disciples and followers were loyal and tough opponents and critics found. In other parts of the Islamic world, such as Malay world also has been more or less in these circumstances. The people of this area of far from Islam homeland have been followed mystical Islam. Basically Sufis and Sufi orders had played a major role in the Islamization of the region. Some of these orders (such Qaderieh) very impressed by the school of Ibn-i Arabi, especially his theory of "unity of being". In the Malay world Sufism The unity of being also was very effective and found a lot of pros and cons. Hamzah Fnsuri, Shams Alddin Sumatrani, Abdulsamad Palimbani, Abdul Rauf Singkili and Raniri that were The influential personalities and sufis in the mysticism of Malay world, are considered proponents and critics of Ibn Arabi’s school.

In the view of Love mysticism، becoming of "humanity" as a manifestation of Divine attributes in the human occur in three stages: not awakened soul (Adam innocent of sin), awakened soul (Adam after sin) and love (lover Adam to God). According to this view، angel is symbol of not awakened soul، and devil is symbol of awakened soul، and human is a symbol of the love stage. Thus،human is comprehensive of angel and devil attributes. After the events of primordial sin, human stepped from the stage of angelic and the lack of awareness to the stage of awakening and awareness. In fact, the devil makes his entrance into this stage, but this stage is a window to enter the love scene of human and God in the context manifestations of God's Attributes glory and beauty in this world. Thus, in this sense, love transcending from relationship based on legal and moral rules to personalized relationship based on coquetry and need of lovers،and put in the center of meaning of this world life. This article is an introduction of the phenomenology of love- mysticism in the mysticism of Molavi and Hafiz.

Khajeh Abdullah Ansari was a Shariah oriented and a competent and tasteful writer. There are numerous works in the field of mysticism and Sufism left from him all of which reflect mystical experiences. One of the works is a low volume book titled “Letter of Affection”.This old man from Herat, in his book, introduces a basic and most applicable expression used in Islamic mysticism, namely affection. A glimpse of his work reveals that he has a specific perspective toward this general subject using most concepts that can clarify the unknown angles.Reflecting on the book unveils not only the very great awareness by Khajeh in terms of mystical issues, but also the mysteries of beautiful, well made, and efficient discourse that are the outcome of and transferring such awareness. To convey the meaning, Khajeh has used dual interactions and logical language as well as some image making tools, thus making a decent interaction between language and meaning. As a result, dealing with this kind of link and its dimensions make up the objective of this paper.Prior to anything else, Khajeh discusses the difficulty of explaining some of his findings, though he endeavors to explain the topic of his book accurately to the readers. He found out that the transferring language is not able to convey his overall experiences, consequently he has to use emotional language. Therefore, he has employed emotional language not only for decorating discourse but also to better convey the meaning and thought.

According to the verse «We will show our signs to them in the horizons of the external world and within themselves, until it becomes clear to them that it's the truth», journey in Islamic mysticism is divided into extrovertive and introvertive journey. Extrovertive journey is a journey in which the traveler and the seeker explore the external world far beyond human soul. The opposite of the outward journey is inner journey in which the seeker explores his own soul. Since all stages of the travel are realized in the soul of the seeker, not out of it, this travel is interpreted as introvertive travel.For some mystics, extrovertive journey takes precedence over introvertive journey because of pre-existence of the world and also due to the detailed advent of the Holy Quran in the world level. Although at first glance, the concept extrovertive journey in mystical texts means travelling in different cities and areas, it seems that closer and deeper meanings can be offered for it. In this paper, we point out to the common sense of extrovertive journey and its achievements in spiritual track. Then, based on the ontological foundations of Islamic mysticism, and also according to the deeper meanings that the verse refers to, it is attempted to offer another level for extrovertive journey in Islamic mysticism. These levels that include "travelling in the longitudinal levels of the world" and "the perfect man's travelling in different levels of the world" are various ends and achievements of the first level.

Avicenna, can be regarded as the most prominent of Islamic philosophers. Despite the fact that he lived in the medieval era, he did not follow the medieval line of thought. He was rather like Renaissance thinkers in opposing any sort of narrow-minded dogmatism and blind imitation of the ancients as well as in relying on reason and experiment as the only touchstone of truth and never rejected a belief before he found conclusive evidence in its refutation and meanwhile regarded it as possible. That is why he considered the intuitive findings of mystics and the miracles of saints as logically possible and in some of his works sought to provide philosophical justifications for them. However drawing on evidence from Avicenna's life, we will to show that he never set foot on the path of mystic quest and neither did he adopt a Sufi's life style.

In Holy Quran, many of the concepts are expressed in the form of symbols and allegories. The allegories actually make the concept clearer to the audience's mind. Mystical stories which often are interpretive and allegorical have benefited from this style of Quran especially in the light of interpretation of the Quran stories. One of the allegorical stories in Quran is the story of Adam (peace be upon him) that mystics have focused on its implications in their works and explicitly or implicitly decoded it. The main objective of this paper is to study the expression of mystical allusions of Adam in the works of Attar. In this research, we have studied the story of Adam in Quran and Torah; also this story has been reviewed in terms of the creation of Adam, Mephistopheles records, forbidden fruit, and Adam’s repentance with poetic evidence. The data analysis reveals that Adam indicates the divine wisdom and Eve indicates the whole self and in this story, the serpent, the devil, and the peacock are considered as obstacles of evolution that have been studied in detail.

Customs and traditions of Sofia indicate their mental and doctrinal principles. Their companionship and solitude as the Islamic Sufi rituals, has an effective role in individual and social life of Islamic Sufis and their Seir and Suluk in order to accomplish the truth. So that the companionship, has provided an opportunity for displaying the outstanding characteristics of the Sufis like dedication and devotion, and solitude in addition to refining the condemned from them, have disposed their mind and spirit. Some Sufis were demanding God’s satisfaction through talking to people and leniency and some of them with commitment to solitude and withdrawing from other than Allah were searching to achieve to Allah without any intermediaries. In this paper the nature of companionship and solitude, besides Sufi, and studying the reasons of their distinctive approach toward companionship with the people or taking the hermitage in three different groups have been discussed; and the similarity and intrinsic links of Sufi’s companionship and solitude to reaching a common goal, despite their apparent differences have analyzed.

Jalal Al-Din Suyuti (849-911A.H) is Sunnite great Jurisconsult, translator and commentator. He has wrote various works about Islamic sciences. Although, majority of his works are referring to the holy Quran, narrative (Hadith), history, Islamic Jurisprudence, and Arabic literature, other ones such as Tayid Al-HaqiqahAl- aliyyahand Tashyid Al-Al-Tariqah Al-Shazliyyah show his Sufi tendencies. He at the same time criticizes those persons that claim allegedly are Sufi and defends real ones. Jalal Al-Din in his Sufi works has not offered new Ideas and opinions, but rather has tried to transmit other Sufi Mentor’s thoughts. He has received his Sufi cloak from Kamal Al-Din, the so called Ibn Imam Al-Kameliyah, and Shams Al-Din Mouhammad, and because of this he can be attached to Ahmadiyyah, Qaderiyyah, and Suhrawardiyyah orders. But there are some indications which refer to his relation with Shazliyyah order.

This article titled by "Comparative study on mystical themes in Masnavi and Saebs' Divan" is review with detailed comparative analysis of the fivethemes such as: oneness, unity, perdition, love and devotion in these two books. At beginning writer try to give a mystical definition for each theme, then, studying mentioned contents in the Masnavi and Saebs' Divan comparatively. Since the Saebs' Divan has not quoted anecdotes and themes are presented in the form of single bits, whileMasnavi is full story; so researcher has tried to generally accommodate the Masnavicontent without relying on anecdotes. Surly the mystic Rumi's worldview is not comparable with Saebs' worldview because Saeb is poet and Rumi is mystic. However, in poetry of Saeb can be seen wisdom and mysticism that it is undoubtedly influenced by Rumi and Hafiz. The aim of this study is to examine common themes in the Masnavi and the Saebs' Divan.