RELIGION & MYSTICISM
Year:2009 | Volume:5 | Issue:20|Papers Count:9

This paper tries to both criticize the fundamentals of rationalism breeding of Aristotle and give an introduction to the fundamentals of Gnostic breeding theory that can revolutionize education. In today world, in the east and the west the attitudes on the Aristotelian rationalism is globally the basis to the education born out of such mentality and ' rationalism' is dominant, while such a viewpoint is claimed to have a radical and grand deficiency and unconsciously leads the world toward a voluptuous materialism. It gives originality to the apparent aspect of education and ignores the spiritual and nurturing aspect of that. Even the theories on theology and religion oriented are wondering on the dominancy of rationalistic attitudes, while the theory on Gnostic breeding has no deficiency of this type and is able to fulfill the human demands worldwide, and that it can easily overcome the personal and social crises of today. The fundamentals of the theory on the above are offered here and the relevant practical solutions in the Gnostic breeding is also explained.

One of the key debates in Islamic gnosis is that of monism and intuition. There have always been a fighting between Gnostic investigators whether the above two are two different concepts or two words for the same concept and the debates and arguments of the opponents are something verbal. The dignity and firm position of Mohyeddin Ibn Arabi made it possible that the theory on monism to be for a long time not debatable so that the majority of Gnostics further explain about his theory than any newer one. What remains to be reflected here is the boldness of Sheikh Alaoddoleh Semnani and his theory on intuition. This paper first deals with the conceptualism of the key words in terms of research and then after clarifying the concepts the background of the arguments are provided.

It is certainly true that man in the world of creation of holds a distinctive position. In the field of Islamic gnosis we can see one of the most comprehensive definition of mankind and his position in the existing universe. Muslim Gnostics, especially Ibn Arabi, by providing the most delicate and most beautiful image of the most perfect human growth within a perfect man, unanimously agree that perfect man is not only the last cause of setting up and duration of the existence but also his being is the source of sustainability and balance of the existence. He is the rational to the consumption and the heart of the existence. It is in him that the cognition and worship of God has come to sublime. As a comprehensive event he is the best evidence and ultimatum for the Almighty and has the position of the center and spirit of the universe to be the leader while having the power to obtain everything is the universe. He is the linking chain of the world of God and spirits and the mediator to the divine grace.This paper provides the theories of grate Gnostics such as Mohyeddin Ibn Arabi in Islamic gnosis after illustrating a general picture of the existing status of mankind, though succinct, and then the mystical perfect man is studied and criticized at last.

The issues of closeness and transcendence of God and their relation with the Almighty God is one of the most argumentative ones in theism so that they have marked a long record and arguments among theologians including scholastic theologians, philosophers, and mystics. This paper first examines the importance and necessity of the issue and later deals with the viewpoints of scholastic theological sects such as Asharite, Mutazilite, and traditionalists in terms of assimilated attributes. Then having explained in details the views of Muhyiddin Al-Arabi in the aforementioned and his attitudes in his books titled ' Futuhat al-Makkiyya (Meccan Revelations) and Fusus al-Hakam (The Ringstones of Wisdom) the different views and results gained from his evidences in the above two books are discussed. In the end, the final remarks of Sheikh Akbar, that is gathering the closeness and transcendence together and that they are ranked as the holy grace not the nature or the holiest grace, is provided.

The mystic dialect and the language of heart is not something to be translated by every translator other than taste and revelation. The current paper is written to explore and study the mystical revelation in order to find the answer to the following questions: 1. What is revelation? To what world does it belong? What are the stages.2. What's the difference between the prophets' revelation and those of their successors.3. How can we distinguish the revelations from satanic impositions (wrong revelations).After studying revelation and its stages this paper concludes that revelation is of two types: surface revelation that pertains to lower heavens and spiritual revelation that pertains to higher heavens.Divine and mystics successors are able to get from the realm of surface revelation to the taste one and from spiritual revelation to the overall secret revelation, and the stage of secrecy or the most secrets that is rendering covered attributes and characteristics and drowning into the special uniqueness of prophet Muhammad and Imams.Thus the comprehensive revelation of Muhammad is the most complete revelation ever created in mankind.The true revelation associates with the followers of God and along with close relation with God it is toward the divine shariah. The disciple of God is linked to Him and the followers of Satan primarily justify their own way superior to acting upon shariah, as a result causing their desire to do sinful actions and whimsical joys.

Mysticism and Sufism have always been assailed from the past by religious sharia scholars and in some cases by philosophers, and either theoretically or physically they have borne a lot of hostilities so that an apparent decline of mysticism is seen during various periods. But in this regards, some sharia scholars and philosophers took a dual viewpoints towards mysticism and as in the past they are still holding their position but in most cases despite their disagreement with mysticism they have made mystical thoughts as the backbone of their thinking process and not only have they utilized that but also have they made useful improvement to evolve their philosophical and religious mentalities. This paper is made up to identify mysticism and the causes of the campaign between sharia and manner and explaining the dual views of sharia scholars and philosophers.Marginal to that, the theories of some religious scholars and philosophers apparently against mysticism that have made mystical thoughts as their inner natures are explained.

Termazi the scholar is one of the great characters in the Islamic world, but his outstanding feature is not well known adequately and appropriately. Even for a lot of scientists he is someone anonymous. His numerous works a lot of which is still manuscript, his beliefs, innovative ideas, his role in Islamic Sufism, and the impression of his ideas on his following scientists reveal his lofty character. This paper endeavors to introduce such an outstanding personage and his works and thoughts. It is hoped, however, that this paper could initiate larger steps for experts to translate and explain his works and minds.

Muhyeddin Ibn Arabi, one of the greatest theorists and founder of monism school of thought in Islamic mysticism, has discussed in details in the twenty third chapter of the fourth section of his book titled Futuhat Makkiah under the title of Fil Bahalil va Aemmatehem Fil Bahlelah about the divine madness and their delicate behavior. Ibn Arabi in his book calls them Bahaleil and their madness is taken to be from the sudden emergence of the unknown world. In his view, the dominance of such an emergence has caused them so intoxicated that made their ever ascension of their rationality to the spiritual world, however, without their tactfulness of cognition, God makes them talk wisely.The smashing of the mountain- like hearts of these people is caused by the manifestation of the divine grace just like the Fainted Moses due to the manifestation of God on the Mountain as well as the same panic coming to the Prophet Muhammad at the outset of the divine revelation. The difference between their madness and the sensation of prophets is that God keeps their wisdom because of the prophet mission, but keeps the wisdom of mad people captured for himself. Ibn Arabi had had some meetings with mad people and has welcome their wise and meaningful behaviors. He has mentioned the behavior and remarks of one of the greatest divine mad people in his short reports without mentioning his name, talking about his sympathy and condolence with him and some parts of his talking with him. To explain different divine mad people he has named some people such as Bohlul, Sa' doon, Abu Vahab, Fazel, and the like, while he has seen some of them to be in reflection andsome other ones being astonished. As claimed by himself, he has tasted the stage of divine madness and has compared his own state of mind with Shebelli being mad and unconscious. He has explained on the prayers to be stranger to themselves and to the surroundings, and as well, his being within a vast source of light while praying and other wonderful state of mind unaware of himself.

Some hundred meters from the south western part of Soltanieh, Khodabandeh, there is a dervish monastery known as Chalabi Oghlu that in local meaning it is called Keche Burk. Next to monastery there is a tombstone that as claimed by the sources and archeologists it is related to Sheikh Boragh Baba Morshed Boraghiyeh.The followers of this religious manner have close relation with mowlaviyeh, being founded by Mowlana Jalaloddin Mowlavi Balkhi. It seems that in order to develop the mentalities and trainings of Mowlaviye, the union of the leaders of such religious act with Boraghiye Soltaniye there came up to be Chalabi Oghlu monastery. The interaction of these acts caused the assignment of Boraghiye to Chalabi Oghlu, the mystic, son to Soltan Valad. It doesn' t mean that the tombstone of Chalabi is located over there, or that a Mongolian minister, Chalabi has name the tombstone for himself. In the end, Soltaniye is a newly built city and Chalabi Oghlu monastery has nothing to do with Rabat.