RELIGION & MYSTICISM
Year:2009 | Volume:6 | Issue:21|Papers Count:9

This paper tries to study the impact of Ismalite trainings on Sufism. Thus, it is arranged in an introductory part and four chapters the gist of which is as follows: Effectiveness and some samples of its kind; combination of Ismalite Nazari into Sufism; Post Alamoot; combination of Ismalite beliefs with those of sufis and interaction of Ismalite and sufi literature; lives of some Ghasim Shahi Nazari Imams within Sufism era; creation of some sufi sects after Alamoot; Impact of Ismalite on Ibn Arabi: Ibn Arabi using the Ismalite trainings and sources; Ismalite and monism; Ismalite and Qaibol Qoyoob; Impact of Ibn Mosarrah school of thought on Ibn Arabi; Hallaj and Ibn Arabi; the study of Hallah religion and proofs on his being Ismalite; impact of Hallaj on Ibn Arabi and eventually Akhavanossafa; Conclusion.

Ikhlas, purification, is a pure intention and clean belief, liberation and purification of heart from any darkness and ill-will that might make its merit agitated and gloomy. Refining one's behavior from the whole contamination is refraining from any snobbishness and selfishness and it is a secret out of the Almighty mysteries inserted into the heart and mind of created mankind.Mokhlesan, pure people, are adored with courtesy and are far from ugly features, and in terms of praying they focus nothing but God, and they worship Him purely.Perfection, defect, healthiness, and corruption of praying is subject to pure intention and willfulness. Worshiping and serving God purely causes resolution of job problems, proliferation of cognition and upsurge of knowledge within one' s heart and its outpouring on the tongue, pleasing wisdom and heart and eternal tranquility and rest. This paper endeavors to explore the different aspects of the topic as viewed in Rumi's Couplet as the greatest and most perfect mystical work.

This paper that is taken from the MA thesis of the writer titled "Ahmad Qazali' s Mysticism" focuses on the mystical thoughts of Ahmad Qazali, since he has lived during the growing period and proliferation of Islamic civilization when it is considered to be the culmination of his thoughts. This paper reveals that Ahmad Qazali is associated with the field of Islamic mysticism and Sufism; his beliefs are mystical based on love of God. Identifying his ideas and beliefs is a great step toward studying the beliefs of the Islamic world.

Rumi is one of those figures who have always been impressive on the authors and intellectuals of his post era. During the history, such an impression has extensively grown when various cultures has recognized him further so that nowadays after some centuries he has been appreciated internationally more than ever. One of the reasons of such an international appraisal is Rumi himself because Rumi owns borderless and timeless notions. He relies on the radical human issues such as love and faith that never get old. Also, Rumi prefers to use poetry to share such terms which per se makes up his other outstanding feature.This paper titled" A Wave in the Sea" tries to succinctly and skippingwise deals with the affectedness of Iqbal Lahoori from Jalaluddin Mowlavi (Rumi), a subject that shows how the Iranian literary personages especially Rumi with their innovative and delicate spiriting beliefs and has attracted for centuries the followers of the Almighty kingdom and those infatuated lovers of God and scholars of cognition not only in India and Pakistan but throughout the globe, and whose hot remarks that are born out of consecutive companionship with the holy Qoran and traditions of Prophet, have brought about a profound evolution and has caused a specific culture. There are similar thinking process between Rumi and Iqbal so that some of the researchers who have been working on the topic have known Iqbal tobe the Rumi of their time in a sense that Iqbal has played the role of Rumi in out time.

The purpose of the current paper is to show how one can create mystical implications in Hafiz's poetry through intertexuality and reveal Hafiz's mystical voice of habit fighting lyrics within a certain horizon. This paper on a special occasion deals with Hafiz's Divan through a mystical mentality so that the special coincidence existing between mysticism and Hafiz's lyrics is explored. In the end, it is indicated that the mystical aspect of Hafiz's divan is Intertextual and mystical texts are available comparatively or contrastively within the depth of Hafiz's lyrics.Therefore, it is suggested that in order to discover and undo any of the frequently used voices of Hafiz's divan one should explore the references and reflections out of which one can create semantic systems.

Divine madness is a special kind of mystical tariqa that in a nonconventional way and far from the customary framework reveals a profound philosophy and supreme cognition of a group of prophets whose real understanding of their spiritual dignity requires an internal insight. Ultra wise madness of this tariqa seeking group that are called Majaninal Haq, Maqlooban, and Oqalaol Majaneen, and frenzied in their literature, demonstrate their supreme spiritual destination leading to their respect by the great mentors of Sufism.Ibn Arabi calls their achievements as "Bahalayl" and believes that their madness is caused by their fojjat, i.e. sudden emergence of mystic skills. In his views, the great predominance of their emergence makes someone so much dazzled that brings about their wisdom eternally descended toward divine world. However, God bestows them with philosophical and intellectual words out of their conscious mind. The difference between their madness and the prophets' state of mind is that because of the prophet's mission God will preserve their wisdom but the Bahalayl wisdom is captured for Himself.Attar Nishabouri explains the most attractive narratives of divine mads in his mystical couplets especially Mosibatnameh (letter of disaster). In his couplet, Rumi illustrates the philosophical quotations and behaviors of these frenzied people though mysterious in a very delicate way in terms of public fables. Ibn Jozi in his book called Seffatossefaat as well as Abolghasim Nishabouri in his book calledOqalaol Majanin wrote multiple fables of their popular figures all of which demonstrate ascetism and divine affection of this group which often connotes preaching and recommendation.

It's been some centuries since allegory established its special position and kept its value, and in recent ones it has still added to its value in terms of stylistics, literary genres, and story telling. One can claim that allegory comes ITom various aspects of human social life in historical arenas, social folklore, and improving attitudes. Attar Nishabouri is undoubtedly one of the leading figures in terms of allegorical literature in poetry and. narratives based on mystical fables so that in mystical manners and journey they let the reader obtain a logical correct conclusion along with reading the narrative. Artistic works of poets and beautiful explanation and witty results, rise and fall of fables and selection of tangible symbols are among the horizons that together with mystical and ethical trainings has opened the path to challenge wickedness and to refrain from faithlessness, and has demonstrated pure wave of Iranian leading thoughts in these fables as a leading thought in the sixth century.

Hossein Monzavi, the contemporary lyric poet, has been dealing with love from different aspects in most of his peoms. Since the story of love in Persian literature has an extensive scope, it has been broadly reflected in Monzavi's poetry as well so that love has been the main axis of some of his poems. Thus, this paper the writer has endeavored to demonstrate the manifestation of love in Monzavi's poetry by the study of his poetry especially lyrics. But since it is a vast subject to be discussed the writer prefers to discuss the matter in a narrowed capacity as the paper appears.