RELIGION & MYSTICISM
Year:2018 | Volume:14 | Issue:54 |Papers Count:15

Anthropology is an essential issue in the field ofhuman knowledge that different schools dealt with from different angles. The aim of this essay is to do a comparative study on this issue from the viewpoint of Nasafi and Zoroaster. This study is made by analytic method and by a reference to library sources. During the process of this study, by relying on Nasafi's and Zoroaster's works, we have come to realize that both sides of comparison have similarities, for instance, in the following issues: human being is created by God and has some aspects including spirit, soul, wisdom, and physical ones. Human being is a creature that has voluntary and volitional faculty. Good and evil are the result of his selection. Knowledge and action are constructor ofhis essence. Human being has a special capacity that other creatures do not have, and because of this existential capacity, he is the representative and divine caliph and the aid of creator (as Zoroaster says) in the world. Human being is the flower of the creation, and for this reality, the control and leadership of other creatures is given to himOn the other hand, the writers reached some differences that result in distinction between two kinds of anthropology, for instance, there is no idea of instinct in the thoughts of Zoroaster, but in that of Nasafi’ s, it clearly exists. In addition, the issue that to what extentis human knowledge concerning the origin of existence and how is it possible, and that can human being get to the core of the knowledge about the creator? Is what Nasafi clearly denies this kind of knowledge, whereas Zoroaster has nothing to say and keeps silent about it. Also, Nasafi looks at human behavior as a subject of religious law, and in his viewpoint, being bound over religious law is necessary in the stages of mystical journey.

The theory of a perfect man has always been attractive and interesting to great thinkers ever since so that it has become one of the main pillars in Islamic mysticism. The perfect man has many features the most important of which is the feature of province (Velayah). In this article the authors are going to make a survey on the perfect man's province from AlamehTabatabayee's viewpoint in which the main question remains to be what The semantics, ontology, and the province functions are in his opinion. Allameh believes that God is the only possessor of province and thus He is the sole province; accordingly, to him the Saint of God is someone who has achieved the divine Sainthood. The necessity of the perfect man is not only for the human kind, but also it extends to the whole world, that is, for a human being to be elevate to perfection, he needs not only a perfect human, but also all of the world needs the perfect man for his survival and preservation. Allameh assumes each one of the creatures to be the divine names among which the word human is the most comprehensive of all the divine names. After all, the outcomes of this research include: 1-In addition to the necessity of existence for the perfect man that is often the basis of the necessity, the writers have dealt with the necessity of the knowledge and epistemological necessity of human being in the universe; each of the three-fold evidences are proofs of the perfect man necessity in the universe; 2-AllamehTabatabai in his book called Al-Mizan has expressed four categories for different provinces including the developmental province for God, the provincial legislation for God, the provincial legislation for the prophet Muhammad, and the provincial legislation of Alawi; 3-The authors have comprehended two verbal and cognitive functions out of Sainthood in the Works of AllamehTabatabai.

The main goal of this study is to illustrate the relationship and combinations of two sciences: rhetoric, the discussions which relate to semantics and some religious Islamic texts which is useful in the comparative studies. The term “ Perception” for Add-al-Qahir-al-Jorjani concern with the wide, different aspects such as the relations between them and metaphor in the meaning, even in his aspects to the different Perceptions. On the other hand, he concerned with the heartily reflection, while it is the term on “ the Perception” in the Islamic, mystical texts. The followers perceived the world by hearty reflections. Whereas Add-al-Qahir-al-Jorjani has not entered in the Islamic, mystical texts, but he unconsciously considered the term, ” Perception” in the mystical literature” .

This paper tries to explain the mystical allusions in Hafiz’ s sonnets according to Islamic thoughts, exclusively in NahjulBalaghah, in descriptive analytical method and use of index cards in library searching, out of various source books, as well as the personal implication of the writer. Some of Hafiz’ s sonnets taken into account in this paper relate that the spirit of humankind is captured in the cage of body, and of liberated, it will ascend to its authentic source with this idea that the material world is a barrier for itself to get into the world of spirituality and the divinity. In addition, with reference to NahjulBalaghah and verses of the Quran, the sonnets draw a picture of the process in which the spirit returns to its divine source with a more rational and intelligible explanation to the reader; moreover, grown out of the Quranic school and affected by its cognitive teachings, Hafiz reminds the reader of the detachment of soul from its everlasting source by a very heartfelt narration.

The spiritual and intimate relationship with God, recommended by mysticism, has been and is the fundamental need of men at all times. But unfortunately, today’ s human beings, who are interested in spiritualism, experience false doctrine rather than the true mysticism. Perhaps, the teachings of revelation are processed by incorrect and non-ijtihad methods in the name of Islamic mysticismThe contemporary master of mysticism, the deceased Ayatollah Saadatparvar, is one of the clerical mystics who have always tried to apply the method of ijtihad wisdom to deduce mystical teachings. Hence, the current study applies documentary & library research methods to extract pattern of ijtihad method in reliable religious mysticism based on jurisprudential ijtihad and according to the methods that are implicitly mentioned by master Saadatparvar in Sirrul-Isra (Secret of Nightly Travel. This study aims to present a multi-dimensional pattern including (1) documentation analysis, (2) interpretive analysis and Fiqh al-Hadithi (study of narration) based on general rules, (3) rules of Arabic literature and knowledge of principles, (4) methods to obviate the contradiction between conflicting narratives, (5) interpretation of difficult narrations and (6) rational analysis of verses and mystical narrations, while using innovations made by Saadatparvar who emphasized on Quran’ s verses, benefited many adeieh (prayers), and utilized rhetorical rules in inference.

Religion is a social phenomenon, and the entire human communities have religion nowadays, which makes up their religious type, career, thinking, and overall attitudes. Thus, religion has a close tie with society and communities. On the other hand, religion or the artistic interpretation of religion that is called "mysticism" has always been adjacent to human being so that during various centuries of human lives, it has grown up with technology and human way of thinking, and sometimes it has changed clothes to lend itself to modern interpretation and different shapes. A look at the essence of religion reveals that each one of religions per se has proposed different kinds of compromises for human communities in a sense that either religion possesses compromise for society or society offers something identical for religion. Accordingly, this paper deals with the study of religion and its relationship with mysticism, society, and compromises that religion generates for society.

Prayer and praise of God, is one of the most spiritual moment of every believer. In all religions, according to the believer's perception of the religion, some methods are prepared for mystery and need of God. The poets, whom have gentle and sensitive spirit, have fine and pleasant chant in their works, which are the most delicate of their works. praises in the Attar's Masnavies; Elahi-Nameh, Asrar-Nameh, Mantegh-o-Teyr and Mosibat-Nameh. Attar's chant, were scattered among the Masnavies, which are expressed through Masnavi's characters or even himself. Audacity, temerity and intimacy of his mystical chant, gave Attar's works a special depth. The pure spirit of Attar, which is existed in every layer of hearty and sincerely dialog with his God, blow a heavenly and pure spirit to his chant. Attar believed that the God's call for prayer and invocation is a great honor for human being; and even, God himself, gave the enthusiasm of prayer to his worshipers and help them. The theme of Attar's invocations is the praise of God, his love to God and expressing requests. The most important of his prayer is healthy oneself and happiness hereafter. By study of the Attar's invocations, it is realized that Attar is a believer who in the spiritual journey, does not exit from Shariat road, and in the Mysticism, he choose moderation.

The proximity of mysticism with Islam, and the extensive relationship of mystical education with Sharia issues and special principles of Islam, and the effectiveness of poets, writers, and especially Islamic mystics and doctrines throughout the history of Persian poetry and literature, have always led to the creation of comprehensive works of art in the field of Iranian Islamic mysticism. Special capability of mystics and great scholars of philosophy and Islamic philosophy has caused the combination of these two fields, namely mysticism and Islamic education, and has added to their general coverage, too. In this regard, Rumi and Shabestary, regardless of their common grounds of beliefs in ideology and personal style, had been able to project their doctrines totally in their remaining works of art, out of which believing in physical and spiritual resurrection is a common issue in their worldview. Although the attention toward tenets and attitudes in Masnavi-e-Ma'navi by Rumi is more, due to a large amount of points available, and lesser in Golshan-e-Raaz, on account of restricted points available, than other similar issues, it can designate fresh and unique researches per se so that the writers endeavor to investigate the matter of resurrection comparatively in the minds of Rumi and Shabestary base on evidences of Islamic tenets and trainings, so that some of the dogmas and beliefs of some mystic poets of this kind could be revealed.

One of the important issues in practical mysticism is "mystical states of mind". In the way to become one with God, the disciple should achieve spiritual positions and experiences along with their preceptor and mentor; also, in this way, some spiritual states occur to them. The aim of the study is to show some of these states and spiritual positions from the viewpoints of IbnSina and Qushayri. The method of this study is a qualitative approach, and the content analysis is conducted using library resources. Some findings of this study reveal that in his mystical books, IbnSina has briefly argued some of these states and positions under the title of "Maqamat al-Aarefin"--Mystics' Spritual Positions--especially in the ninth section of "Esharat"--Indications. Qushayri in his dissertation entitled "Qushayriyeh" has expressed some of the mystical states and positions in detail. The researcher has also analyzed and compared these two scholastic views by using analytic method. Other findings include the number of states and positions, their priority and hierarchy, the similarities and differences between these two scientists' comments about the mystical states and positions

Nostalgia is a word that came into psychology terminology from medicine, finding its place in romantic and lyrical literature. This is a sensation that exists in the instincts of every man. It appears when the person stays away from his or her power in the past. At the advent of its inception in literature, nostalgia included merely the global sensation of the person, but it didn't last long before the idea of ''descent" found its way into the metaphysical nostalgia. Descent is a missing feeling for the non-materialistic home that existed ever since the creation of man, which has revealed itself in any work of art. Poetry is an instrument by which artists try to show their envy. Mystic poets have left unparalleled work of art to express such a spiritual sensation. Hafiz created the most excellent concepts in the field of descent nostalgia in his sonnets. This paper is prepared in two sections. The first section deals with an introduction into nostalgia in general and the nostalgia of descent. The second section, then, illustrates Hafiz's notions over the nostalgia of descent. The latter section shows that the expression of ambition and separation and solution to reach the first position has overshadowed a large number of Hafiz's sonnets.

Painting (screen reading, mourning ceremony), performance arts, miniature, Islamic calligraphy, architecture of mosque, art and Islamic mysticism using techniques and art values appropriately, and coffee house or Saqqa-khaneh are all examples of sacred arts, and constitute samples of the combination of form and contents and indicate interaction between art and human thoughts. Here, what remains a main question today is now that among the greatest immortal literary and art works that become globally significant due to their facilitation power in conveying meaning, massage, and medium displaying speed, then why religious teachings get a very low share in this respect? Although, in the past, using media and art was less possible, art was used more by Islamic scholars so that the oldest and most valuable religious and historical works within Islamic territories have survived for the sake of their mingling with art. Noticing that the use of artistic tools depends on the creator of artistic works who can use them in any way he or she desires, visual arts, literature, and all media are capable of being utilized to boost spiritual life, revival of nature, and spiritual wisdom and truth.

Inner peace is something wishful that connotes different meanings to the mind of every person. By studying over such a sublime and psychological concept, anyone can obtain scientific and magnificent achievements with the purpose of spiritual, mental, and physical health for human beings. What follows in this paper is focused on the concept of inner peace psychologically and mystically, especially Islamic mysticism, in which some components of psychology, spirit, and behavior are investigated. In the introductory part of the paper, the process of preparing the idea is explained and as for the key words and the two main topics, that is, the role of psychology and mysticism in strengthening the inner peace, some points are briefly included. In the main body, a verse from the Quran about general peace is treated, and then, there are two parts that the former interprets the above mentioned verse and the latter accounts for Rumi’ s idea respectively. Inner peace is explained by some topics such as holistic, individualistic, and unanimous ones in terms of psychology and mysticism, in addition to the impact of such elements as wisdom and love, selfishness, self-satisfaction, and the nature of human being that strengthen the peace.

Amir HooshangEbtehaj, with a pen name as Sayeh, is a writer with special style and exclusive to himself. Due to his great talent and poetic genius, he sought something more than what was available in the society. Mentally speaking, he is a thought-centered poet who makes a combination of introversion and extroversion in his thoughts, and when he suffers from external social disorders, he refuges to introversion; in other words, inner poems. Despite evading from norms and going unconventional, he involves some arrays of mysticism. In spite of their originality, grace, and Iranian tradition, his poems takes the color of novelty, cross bordering, and freshness. His concepts, themes, and messages have a different color even with mystical themes. This paper tries to investigate the mystical themes of Sayeh’ s poem through the descriptive analytic method in research.