RELIGION & MYSTICISM
Year:2010 | Volume:6 | Issue:22|Papers Count:9

Khajeh Abdullah Ansari (396-481 lunar year) is a Hanbalite mystic who has achieveda sort of synthesisof intemalists' and extemalists' notions, and has aligned shariah with tariqa, and has reconciled the soberness with intoxication tariqa. He has a novel innovation on the practical mysticism and scientific explanation of mystical journey and manner, and has combined mysticism and Sufism with ethics.Both in interpreting the Koran and illustration of mystical journey and manner he initiates with the Koranic verses and traditions, and puts the Koran and traditions as the main basis of his notions. Although he is biased in Hanbalite sect and has attacked Motekallem (theological scholars), philosophers and other religions, in mysticalmannerand spiritualdelicacyand rhymedprose he has made in his works, he has opened a new path in the Persian mystical literature so that he has his own division of science presenting a new design for education.

In Islam, as affected by Islamic mysticism and the religious verses and traditions, woman is always carrying the position of being beloved in her instinct and destiny because "woman" has been the merit and manifestation of divine love on the earth, and in fact it is man who has been seeking divine attributes and love through the reflection of woman. In short, one can say that the position of woman in the heaven of "human beauty" is located and it is from this angle that mystic and by loving her achieve the infinite levels in terms of perfection and spirituality through "almojaaz ghantaratol haghighah" and "ascending arc". But unfortunately during the misfortunes of time, such a delicate human as stated by Rumi is ' from abundance he came but into the quantity he went'. Stuck in quantity is one of the disasters of our time so that some of the "Islamic philosophers" have mentioned that in their speeches and writings. Nowadays, human being has lost a great deal of its dear positions in divine and human identity during the "dominating quantity" of history via making theories on false school of thoughts. In this aspect and current situation, woman has got her own sorrowful story.

Mysticism is one of the best ways to recognize reality in all the religions. On the other hand, cyberneticsis also a method by means of which one can achieve the reality of the cosmos. Though the age of mysticism is apparently older than cybernetics, mystics, too, has enjoyed this science individually and internally to control their mind and thinking without being aware of such a science or using its name. By identifying the common elements existing between these two methods, human being will be able to change his life with love and creativity so much that it could conform with the symphonic wave of the universe and elevate him to the highest grade of humanity. Common elements such as monism, cognition, introspection, mystical journey and manner, and internal intuition that in both methods have been the basis of purification and refinery of one's soul and sanitize humanity from egotism and selfishness in a way that the world and universe is seen as one thing to be in his favor with him. In order to achieve an accurate conformity of mysticism with cybernetics it is necessary to study the main principles through the two methods. The most important principle and focal point of mysticism in all religions is monism. This matter has got a pivotal place in cybernetics because in quantum physics that is the infrastructure of that, the basis is monism in the umverse.

The idea of guardianship is in an indispensible relationship with the theory of perfect man in mysticism, because for mystics human being is comprehensive in the total universal order and builds up the ultimate reflection of divine attributes.Of course, this fact is embedded within the whole human beings in a concealed and unknown way, and every mankind holds the overall the perfect divine manifestations out of which it is only cognitivity and guardianship followers who are deserved to have the attributes actively.Elder mystics believe that guardianship constitutes prophetic mission and prophetic mission in turn makes up the apparent guardianship. In other words, it is by the manifestation of guardianship in the intuitive universe and the source of existence that prophetic mission is constituted, so is caliphate the product of guardianship. In addition, one of the most important points in terms of guardianship, especially in the eyes of mystics, is the "final guardianship" that is still the battle field for the experts and enthusiasts of mysticism.The writer tries in addition to briefly indicate the approach devised by a group of pseudo mystics toward guardianship, explaining the facts of guardianship in mysticism and its relation with prophetic mission, study the attitudes of cognition followers according to some religious verses and traditions, especially Imam Khomeini and Ibn Arabi who have achieved the acme of revelation and spiritual diligence and spirituality of the self, and later makes the conclusion out of their mystical ideas as much as possible.

In the field of mysticism and Islamic Sufism, there are two distinguished figures, that is Ibn Arabi and Rumi, who are constantly favored. Their tariqa each reveals their mystical manner. In addition to being unique, that is accepted by their proceeding mystics, thus they are synthesized to the extent that a lot of mystics have commented on Rumi's works based on Ibn Arabi's notions. This story has caused some to compare them and try to point out the equal rivalry or the superiority of one against the other. Therefore, since Jaami is a sufi pertaining to the post Ibn Arabi and Rumi era and is impressed by these two great mystics, the writer tries to illustrate the basis of his two importantbooks, namely Nafahaatol Ons and Lavayeh, explain his idea on them, and discuss their impact on him to some extent.

The current paper which is a part of a contemporary social study exclusively deals with the approach of Mashrooteh poets toward religion. It demonstrates that some poets are so much involved in political issues that they could pay no attention to religion and even they were against its manifestation. But another group didn't believe it should have been eliminated from the social life, rather they utilize religious elements as a criterion in the overall social happenings.The foremost issues that this paper tries to emphasize is that due to some enlightenment processes and foreign influence and the anti-religion cultural invasion of the West, the religion status in society loses color, though it is observed that it still plays its role in the personal life of people at least in rites and ceremonies.At any rate, a lot of religious issues have been recorded in the poetry of this era and sometimes it is analyzed. But since dealing with them all may deviate the paper from its track, only some aspects such neglecting religion, division, the Koran, mosque, and Godly rules are preferred.

Nowadays, the mysticism and the mystical journey and manner as we know after the Islamic era is apparently less available, but as an internal movement from creature to the creator that is in fact the same as mysticaljourney and manner and Sufism, it is clearly found in some ideas of contemporaries. Shahriyar the master, who is brought up in a highly believing and religious family, had a stable ideological bases that later on after the great spiritual evolution occurred after his emotional break down, was drawn toward mystical approaches more consciously and profoundly. Such an evident and thoughtful attitude could be found among Shahriyar poems. Even, Shahriyar himself believes that in order for poetry to gain perfection, one must first obtain mysticism so as to be eternal.