RELIGION & MYSTICISM
Year:2017 | Volume:14 | Issue:53 |Papers Count:16

Sheikh Fakhruddin Ibrahim Iraqi is one of the mystic poets of 7th century AH. By inclining toward mysticism, especially MohiuddinArabi’ pantheism, which was given to him through ZakariaMultani, and one the other hand, paying attention to the thoughts of Ahmad Ghazali and Sanaee’ smoghane, as well as disregarding social superficialities and public beliefs, he composed ambitious and beautiful sonnets quite different from other poets. The research shows that some of these thoughts as unity in the sonnets have at least attendance and in Lumaat and al-Targi`at and tarkī bā t with more intensity has been mentioned. However, love or essence that Iraqi by it and its Paraphernalia (paramour and minion) express relationship between absolute essence with creatures in dimension of feeling and emotion and not in form has been mentioned in Lumaat make the structure and the main framework of the sonnets of Iraqi In the end it should be mentioned that based on the intent of Calandarian and Kharabatian that roguish and love, poverty and mortality and existence and Naught has been mixed, Iraqi is a sort of kharabati and Calandar. In addition, this intention and secttion are extracted from his sonnets.

Sheikh Abdul-Mahmoud Gilly, the Sudanese contemporary poet, in his mystical poems whose main themes are the passion and love to the holy Prophet (PBUH) praises himusing the mystical secrets. Therefore, the author intends to explain the hidden and clear meanings and concepts of the poems in this study. This isaqualitative research that addresses the issue through library method. The author has also used the qualitative content analysis method to analyze the poems in order to find out the concepts beyond the literal meaning. The research findings show that the poet has used Islamic issues and mysticism techniques, and with this trend as well as the adherence to the views of scholars like IbnFarez and IbnArabi has been ahead of other poets of his time. It should also be mentioned that Gilly has resorted to the old methodsin his sonnets and with the Atlal and Daman, has also benefited from his particular style and made the meanings and concepts of his poem through eulogy.

“ Shah DaeiShirazi” is one of the mystic poets and missionaries of IbnArabi’ s pantheism in 9th century and there are several works of him left in verse and prose. One of his verses is titled “ Shah Daei’ s Six Collections” . “ ChaharChaman” couplet is his fourth verse, in which the poet has considered implicitly his earlier works such as Attar’ s “ MantequlTeyr” . Since no study has ever been conducted on this couplet and that of Shah Daei’ s thoughts, the present study is an attempt to study how the earlier poets influenced the poet, especially Attar, using descriptive-analytic and library method. In addition to the structure (debate within versified story and characters), Shah Daei is influenced by Attar concerning seven valleys of spirituality and pantheism. The fact that Shah Daei followed IbnArabi with the obvious reflection of his ideology on the work including the frequency of terms and the content make up the center of his attention. Despite the influences, “ ChaharChaman” couplet is an innovative work regarding artistic and literary structure because the poet was able to melt up the scattered thoughts of his earlier poets in his own style using the imagination and create an eternal work of art.

MasnaviyalMa’ naviyalKhafiyah is one of the treasures in Persian literature typically known to be educational and mystical, that despite the efforts done by researchers to introduce and appreciate the written works of great scholars, it remains unknown as of now. In 922 AH, Ibrahim GolshaniBardeyee composed it in couplet titled as Ma’ naviyalKhafiyah as long as 40 thousand lines. This literary mystical work of art begins with some lines expressing cane, and just like Rumi using consequent tales and simile and fables, the poet explains his desired mystical themes and concepts. Beign aware of rational and quoted science as well as sufi principles and a good command of Arabic language, the poet has been able to explain and teach mysticism in simple fluent language far from figures of speech and complicated jargons. This paper tries to briefly introduce this handwritten work of art, analysing a few of mystical themes

In Islamic mysticism, Jami believes inthe theory of pantheism, and He is a lover of Ahlal-Bayt (Family members of religious Imams') among the Naqshbanditariqa, which follows the IbnArabi's theory. Accordingly, the theory of truth is the only one, and that originality comes from unity. The apparent plurality in the world is somethingaccredited that makes up the manifestation of the unified truth. In other words, these pluralities are made of a dream or a shadow and just like an image inside a mirror. Existence is the God’ s book and the creatures are God’ s names and divine words. This paper explores first hand sourcesthrough historical or documentary methods, in which the aspects of innovation is Jami's theory of pantheism that brings about a new aspect of investigation with its ownspecial categorization and puts forward an innovation in explaining allegories in the context and a verbal format.

In this paper, the Iranian identity is examined on the basis of culture rather than just race or geography. The concept of "Iranian Islam" is an important one in the works of Henry Corbin, meaning that the way Islam has appeared on the mind and heart of Iranians owns its particular features. It doesn't mean that Islam has been distorted; rather, the specific ingenuity of Iranians and their interpretation of the matter which exceeds the interpreting the context and leads to that of the self – self interpretation – has made them get closer to understanding the truth about religion and monotheism. This feature could be found all across the Iranian territory both before and after the Islamic era. Interpretation has generated a special relief to the Iranian spirit for which it is realized that if it is necessary for human being to explore the secret of heaven in the universe, there is no need to ascend to the apparent sky, as seen in case of Keikaboos in Shahnameh, but it can be gained from the heavens within the self. Seeking truth occurs through some sort of a world of within and without, in which according to the Iranian allegories, Keikhusro was searching about. Accordingly, revelation philosophers (eshraghioon) call their philosophy as Khosravani. This concept in this paper is investigated through various works by Henry Corbin and with reference to Eshraghi, i. e. revelation, philosophy, especially those allegories by Suhrevardi.

Mystical experience is one of the most significant achievements and outcomes of spiritual purification. Such an experience and internal polishing is interconnected with the overall spiritual and physical strives of human being. In other words, it dedicates the total potentialities of mankind to gain and experience knowledge to itself. The human endeavor to gain this type of experience is versatile and diverse. One of the things for human being to understand the beautiful spiritual mood and get connected with absolute truth is resorting to holy places and internal purification of the self. Holy places and sacred mausoleums play a very important role in refining inner souls of human beings both socially and chronologically. The main purpose of this study is rereading, criticizing, and commenting on the impact and functions of pilgrimage and sacred places of Saleh Shrine in Tajrish and Shah Abdulazim Shrine, Tehran, and mystical components of inner understanding of human being.

One of the important schools of continental philosophy in the 20th century is Existentialism that with due cares for such issues as humanexistence, individuality, ethics, and faith it has a lot of similarities with Iranian mystical and Sufi literature. Jalā l ad-Dī n Muhammad Rū mī , the great mystic and poet of Iran, is among the important representatives of the mystical and Sufi literature of Iran that his system of initiative and innovative ingenuity of his mystical and philosophic thinking is similar to that ofexistentialist thinkingIn this paper, it isendeavored to investigate the similarity of Jalā l ad-Dī n Muhammad Rū mī 's way of thinking with western existentialist philosophers. Thus, at first, general properties and principals of Philosophical Theory of existentialism are studied. Then, a summary ofof thinkers' views at this school, includingSorenKierkegard, Gabriel Garcia Marquez, Karl Jaspers, Miguel de Unamuno, and Sartre, will be pointed out. Afterwards, some aspects of Rū mī 'sthoughts that are consistent with the outstanding points of this theory are investigated, and thenthe common grounds aredepictedbetweenthinking principals of existentialist philosophers and thoseof Jalā l ad-Dī n Muhammad Rū mī

Today، discourse is one of the prominent issues in various communities and is so important that it involves all political، philosophical and social worldviews. Linguists of recent era thrived to introduce the discourse as a linguistic component for attaining to the depth of hidden subjects in any discourseDiscourse in formed by components such as power، worldview، literature and language. Western linguists sush asFerklaf، Yourgeness، Van Dick، and sociologists such as Fuko Smith، conducted many researches in the field of critical discourse and power. Consequently، the people interested in this component in Iran، by writing some books and papers about discourse has made their viewsThis paper will analyze and investigate Hafez’ s discourse in the critical view according to western linguistics; by analyzing the text، they interpret and explain the hidden layers of the meaning.

The mysterious tale of the Old Woman and the Kingdom of AlbArslan in Attar’ s MosibatNameh(Tragic Tales in Persian) has a great capacity for various decoding readings. The tale of the Old Woman and Malek Shah can be studied based on Campbell’ s theories. One of the appropriate methods for understanding the mysterious structure of this tale is Campbell’ s archetype of the hero’ s journey. The hero is evoked to another land and thus starts his journey. In the course of his journey through the world he loses the only property in his life and stands against Malek Shah in an audacious fight and urges him to return the righteous properties of the peasants and finally frightens him of passing the bridge and encountering the grandeur of God. Eventually when the hero attains his rights he prays to God that Malek Shah is forgiven so that he could achieve perfection and maturity. Malek Shah is changed in sleep and returns to his previous status while carrying the Elixir of Life with him so that he could impart it on peasants and friends. In these journeys the trudging hero sets foot on a dangerous journey by answering the call of the albino dean of the kingdom to save the peasants of Iran. After passing various stages of battle, the hero not only succeeds in his mission and gains material blessings, but also attains a kind of self-recognition and spiritual perfection that in addition to being the function of the hero is based on Campbell’ s theories on “ the hero’ s journey” that leads to a change in his land through praying and obeisance to God and by asking for God’ s help.

The beauty issue has been incorporated into the foundation of all human beings, so the recognition of beauty and the pursuit of beauty is rooted in our soul, and in fact, man needs to be in relation to beauty. Therefore, without the beauty of the soul, it remains in the darkness and the violence of matter and in the domination of the quantities, the work of beauty with humanity is in fact attracting his attention. He is refreshed and meaningful in order to break down from quantity and to deal with qualities until his life. And in fact, the relationship between truth and meaning with beauty is explained in this way, because beauty is an expression of perfection or truth. In this article, we try to use the analytical and descriptive method and library studies to define the truth and beauty and the relation between two of the views of Islamic thinkers. Finally, the expression of these concepts and, in fact, the manifestation of content and truth in the body of Islamic architecture Check in. It is also possible to achieve perfection with care in a beautiful work, in addition to the fact that the sensation of human aesthetic is saturated. This is evident in the architecture of the Islamic era despite the long years of their creation due to the deep link between the artist and the eternal meanings and facts. Therefore, as far as the relationship between the three concepts (truth, beauty and art) goes further and deeper, a better and more useful understanding of beauty and perfection will arise, making the human a beautiful and humane art, as well as the ability to create works Beautiful and perfectionist, containing absolute truth.

Reincarnation is an Arabic word that is rooted from Naskh, meaning the transfer of the human spirit from one body to another, while the former has been decayed and the transition process occurs without any lapse of time between the two. The theory of reincarnation has risen since the past but it was not promoted in divine religions; however, it is one of the most important principles commonly practiced among all of the faiths of Hinduism and also the philosophical schools in India. From Islamic point of view, Molki reincarnation, in which the return of spirit back to the world is forbidden, has also been rejected in many verses and traditions. In general, it is not consistent with the principles of Islamic mysticism, nor have the elders of the Islamic Theosophy and mysticism proposed some reasons in accepting it, trying to prove Malakouti reincarnation instead via using verses and traditions.

What is beyond existence, and superior to everything, and beyond all Being-Whether the true, the intermediate, and the apparent-is not recognizable by the acquired knowledge and the argumentative identification of the human mind, In the sense that the mind and the wisdom of man will never be able to acquire or understand the truth, and the essence of the absolute and supernatural nature of the first unit that is above being. In other words, the essence beyond being is not acquired by the knowledge and the logical analogies of human reason. It is only the being that can be the subject of the knowledge of mankind and the essence of the first unit, due to being beyond being and superior to being or existence, is free from the acquired knowledge. Therefore, knowledge is in the realm of the essence of the compound object, rather than in the essence of what is purely extensive or truthful and beyond the infinite.

Before the era of Suhrevardi, Islamic philosophy had great Philosophers like Farabi and Avicenna, but it declined and impairedafter the criticism byGhazali and Fakhr-e-Razi. Later, it revived with the emergence of Eshragh philosophy. Through incorporating revelation into Islamic philosophy, assuming inadequacy of reasoning and rational arguments and benefitting from the philosophers of ancient Iranian and Greek theologians, Suhrevardi drew Philosophy near mysticism founding a philosophical school which seriously affected the philosophy of Islam. In short, Transcendental Philosophy is the combination of Mashae and EshraghThis paper is not only a brief introduction of the currents of thought during the time of Suhrevardi, but also an investigation of revelation between Mystics and philosophers prior to that era. Additionally, it clarifies the definition of revelation, determines the position of revelation by researching the principles and origins of Eshragh philosophy, investigating the position of revelation in philosophical method withinEshragh philosophy.