RELIGION & MYSTICISM
Year:2019 | Volume:15 | Issue:58 |Papers Count:19

Resaleh Lavayeh is an elected work in the mystical school of "revelation" which is written to explain the "stages of revelation". In the domination of discourse system on a work, that is, "discourse of intuitive love and objective revelation", one of its distinguished discourse approaches should be found in the way of the discourse participants in the form of the three-fold sides of the love triangle. By presenting a multidimensional discourse revolving around "lover", his interrelationship with "beloved" and the intermediation of "love", Einolghozat Hamedani attempts to explain "intuitive love" in his unique and poetic point of view. To create a musical discourse for Einolghozat, the aim is infuse and refer the desired idea onto the public audience that is at the primitive stage of spiritual journey. With reference to the ultimate goal of the author concerning the intuitive love, that is, "objective revelation", "oneness with beloved", and eventually "annihilation of existence and attributes", what matters about lover is "obliteration, annihilation, and unity". Thus, regarding his spiritual talent, at any stages of revelation, the participant experiences exclusive emotional feelings. Some of these feelings including "fear and insincerity" related to the elements of love, some other ones such as "doubt and denial" concerning the stage of influence and domination of love, and some others including "impoverishment and nonexistence" relates to the final stage of love and oneness with the beloved. In this descriptive analytic research it is attempted that while emphasizing the Halliday's role-play grammar, the most explicit emotional feelings available in a text as per the central participant in a discourse could be studied in any of the stages of revelation on the basis of "infusion" and "manifestation of implicit nature". Due to the versatility of feelings, the linguistic process to explain them is different and versatile. The "communicative, materialistic, and verbal" processes are the most frequent ones in terms of explaining these feelings. Enjoying allegory, simile, and various replications are major tools by Einolghozat concerning transfer of his perceptions to primitive and public audience, at the level of statement, sentences, and grammatical structures.

Belaghatul Morad Fi Tarighul Awraad is an ancient and unknown literature whose topic is about teaching the process of mystical journey to disciples. This book was written by a grandeur but anonymous person out of Sufis' dignitaries during the seventh and eighth centuries AH in Khorasan, called "Eidashegh Khabushani, with the poetic pen name of "Jashni". The book contains grammatical features and words and exquisite compositions of Khorasani verse and prose, some of which are not repeated in any other literary works of the era. The specific characteristics of this work is the duration of writing which in general it was written in three days, making it an exception among literary texts. The writer himself was one of Sufi sheikhs and a student of Sheikh Hassan Shamshiri, Famous Sufi of the seventh century. The mystical lofty attitude of the writer is evident from the text so that sometimes the writer keeps silent by refraining from disclosing divine secrets. This paper attempts to give a short account of the literary character and cultural concepts of the book along with the relevant bibliography and scripture in addition to the acquaintance with the writer and his works.

The story of birds’ expedition to the Simurgh – quoted in Mantiq-ut-Teyr can be divided into two main parts. The first part includes the consecutive conversations among the birds, and although it does not reflect a particular event, it has a large part of the story. The present study has examined this part based on Jung's Analytical psychology and the concept of “ individuation” , and identified nine psychological steps within it. These nine steps entitled as “ necessity of journey” , “ mental space expansion” , “ test of courage-internal preparation” , “ circling around the internal individuation leader” , “ confronting the Shadow” , “ release of imprisoned mental energy” , “ mental inflation” and, “ relief from mental inflation and emergence of the quest indications” . In fact, passing the above mentioned psychological steps which are mirrored in the birds’ dialogues in the first part of the story is totally necessary for entering the second part of the story. The second part is devoted to the excruciating journey of the birds which ultimately cause some of them reach the threshold of the Simurgh.

Kashf-al-Raaz Fi Sharh-e-Ash'ar-e-Hafiz, written by Moshfiq of Kermanshah, Pir Morad Baig (Died in 1231 of Hijra), comprising of a selected numer of Hafiz's poems. The commentator, using a rather scientific method, has interpreted the difficult verses and has kept himself away from the general prejudice judgments (according to himself "indecent adulated"). Therefore he gets himself close to an inclusive meaning of Hifiz's poems and in the long run, he has provided a decent interpretation far from prolixity and could be recognized as a rather realistic and logical work, in comparison to some of the contemporary commentaries.

Identification and enthusiasm of God with people are the most important issues in Islamic mysticism. There are statements in mystics’ works which apparently says God and things are one and the same. Critics have found serious faults with this issue. This paper attempts to explain the identification and enthusiasm of God with people from Islamic mysticism point of view in four analyses. The present paper explains that the intention of mystics by saying identification of God with people is not the absolute identicality and union of the holy God with people and creatures, and the intention of mystics by identification is not that the identity of the Almighty is the same as the possible existence and nothing but beyond that. Also, this paper has made it clear that mystics are not willing to elevate the possible existence up to the Almighty nature, rather, the intention of mystics by identification is a mystical expression not something conventional or philosophical. The present paper assumes the meaning of identification of the Almighty with people at the stage of emergence, not in nature, and the critics’ fault findings are analyzed respectively.

This research investigates the role of Sufism and Islamic mysticism in spreading Islam in the Malay world. Sufism and Islamic mysticism cannot be separated from the religious life of Malay Muslims. Malay areas, which today include the countries of Brunei, Indonesia, Malaysia, Singapore, the southern parts of Thailand and the Philippines, before the arrival of Islam, was dominated by indigenous religions (shamanism and animism) and Indian religions (Buddhism and Hinduism). Islam spread around the 7th / 13th centuries and the Sufis played an important role in the Islamization of this region. What is important is the way of propagating Islam in these areas by the Sufis, which they propagated Islam so that to be less confronted with indigenous values and culture. In fact, the mystical Islam, with the flexibility and spirit of tolerance, has created the capacity to highlight common cultural values, and the capabilities and capacities of indigenous culture serve the spread of Islam.

Research and discussion on the content and lexical and spiritual structures of Holy Quran is one of the early approaches of the Muslim scholars in Islam history. This issue is so important that the perception of the contexts and lexical and rhetorical features is considered essential for correct perception of the spiritual thoughts. One of the aspects deserving to attention in changing of early Islam society is the fundamental shift in the concept of love and its derivatives so that the meaning scope of this word was changed considerably from its meaning in the age of ignorance. The collocation of the word “ love” in social and literary norms of age of ignorance is limited to poetical scopes, the poets beloved and love of homeland and dwellings. The exalted and challengeable believing concepts were not considered. However, in the Holy Quran approaches, the sematic meaning of love was achieved believing and Islamic aspect and its reason was converted from earthly love to divine and human multidimensional love so that for centuries, it was the pivot of divine love and issue of discussion of scholars and specific believing revolution. This article tries to investigate the important semantic criteria for love in the literature of age of ignorance, its semantic evolution in early Islam and Islamic mysticism, especially the holy Quran approaches. The results showed the change in discourse of age of ignorance to Islam and Islamic mysticism has caused exchange of the Arab materialism with hesitation and contemplation in life and existence and the Muslim pays attention to love with meta-materialistic viewpoint by emphasis on Islamic teachings and originality of interpretations and Quranic meanings. So that the materialistic attitudes in age of ignorance were changed to interpretations such as sacrifice, love and friendship, preference and etc. in the light of Quran teachings.

Introduction and objective: the interaction between man and nature makes a major portion of the human living, that due to the grave damages existing in this field, it needs to be renewed and effective approaches should be offered so that it can draw the interaction in a more sustainable and meaningful picture. One of the effective approaches is the mystical outlook of Rumi in Divan Kabir which underscores the principal position of man in the universe and connection with it. Another effective approach is a psychological approach toward nature. This paper attempts to study nature from psychological perspective and Rumi’ s mystical outlook in his Divan Kabir. Methodology: this study was conducted through search engines of the available databases such as Irandoc, Elsevier, Science direct, Pubmed, Google scholar, proquest, asha, and scopus, during the years 2222-2218 and 1382-1397 solar years, using the key words of nature, nature therapy, Rumi’ s mysticism, and Divan Kabir. Findings: utilizing nature in treatment centers as a solution to reduce environmental tensions, and enhancement of environmental quality has been appealing for a lot of researchers. The findings of the research prove that using greeneries and access to nature by users of treatment centers can provide a soothing atmosphere for both the staff and the patient. In addition, during the process of recovery of patients and reduction of the staff occupation tensions it is effective. In line with the research conducted concerning the the impact of nature on educational improvement and the soothing role of connection with nature over the body and soul of man, the study of the quality of the interaction with nature in educational centers appears to be necessary. The ongoing engagement and a great deal of education time at school and university make the atmosphere to play a significant role in the process of education, especially emotionally and emotion. Moreover, the research conducted show that among poets Rumi is known to be naturalist and, in his poetry, he has paid exclusive attention to the role of nature over the soul and psyche of man. Conclusion: use of nature in treatment centers, public offices, and private sectors is assumed to be an effective solution to reduce occupational and environmental tensions and promotion and job satisfaction. Nature therapy is one of the effective treatments in communicative skills disorder such as autism, anxiety disorders, stress, attention deficit and reduced concentration such as hyperactivity disorder, attention deficit, inattentiveness, and impulsivity. Furthermore, in mystical worldview of Rumi, man should accept nature in his inner self just like the emergence of divine attributes and names, and in the position of God’ s successor he should be a guardian. As a result, by understanding the special of man and the characteristics of man and nature correctly, the sympathetic relationship between him and nature was revealed in Divan Kabir from Rumi’ s outlook.

Understanding man and aspects of his existence have always been appealing to the whole scholars and mystics. One of the mystics who has conducted the study of perfect man mystically is Qunavi. His characters show that in addition to his profound comprehension of Ibn Arabi’ s intentions, on account of his lofty philosophical and rational strength, he has been able to prove the theoretical mysticism in a consistent and in a scientific and technical structure, and has explained the subject and elements and issues of theoretical mysticism with his dexterity in philosophy and the like, and has attempted to respond to the concerns of a philosopher in mysticism. Like Ibn Arabi, he has never lost his touch with his intuitions, therefore, with his scientific and philosophical strength he could explain observations philosophically and scientifically, matching them with the philosophers’ ideas and then judge them. Just like other mystics, he came to realize that man is the only manifestation of the Almighty’ s face so that however He wants He will emerge man. In his opinion, man is a combination of soul and body. The man’ s self has an extensive and solid nature that originality is his. This paper which is conducted in an analytic descriptive way investigates Qunavi’ s philosophical mysticism and seeks to explain the issue that who the perfect man is from Qunavi’ s perspective and what the characteristics are.

Hazin Lahiji is said to be the last brightening figure of Indian style of Persian poetry, who lived in an era between Safavid and Afsharid era and is known as a distinct representative of Persian literature and mystical worldview in a turbulent period of twelfth century AH. Although he was shining in various sciences, in poetry he was a mystic in the school of love and a follower of Mowlana Jalaluddin Balkhi. The subject matter of love as the core essence of mystical and lyrical literature is of a kind of which Hazin is considered as one of the links during the critical era of the Iranian history and even that of India. He has some interesting lyrics about love to read so that in some cases he interprets some aspects and facets of love innovatively, in which he explains the features of love and his own perspectives and the relationship of love with other spiritual phenomena. Out of the most significant characteristics he accounts for love are its painfulness, infiniteness, imminence, and problem solving. In addition to his own account of real versus virtual love, he explains the relationship of love with a great deal of spiritual affairs such as ethics, ambition, negligence, emergence, appeal, and so on, which by reading them one can acquire his special worldview.

Colors are a form of expressing emotion, thought and experience of people. Paying attention to them in mystical texts has high importance due to the role of interpretation at recognition of insight of Sufi poets. Necessity of current research is searching secrets of colors that Attar has interpreted it into symbolic language of esoteric concepts. Reopening means symbolic meaning of colors applied at four Masnavi of attar and achieving hidden and mystical concepts provides new field for perceiving meaning of his poems. The fundamental question is that which colors and with what symbolic concepts has reflected in poems of sheikh attar? The writer in this paper besides considering four mystical poem of the poet faced symbolic colors. These colors were white, black or blue, Indigo or turquoise, yellow, green or red. Result of this research showed the reality that Attar had much interest to using symbolic language of colors for expressing mystical concepts. Colors in poetic language of Attar with belief, mythological, literal and mystical literature has had negative and positive interpretations.

Image is the crystallization of meanings and worthy thoughts of an ingenious literary person having been designed in a cohesive well-organized frame showing a visual appearance of the experience of his poems. Everyone is well aware of Iranian mystics and philosophers’ interpretative attitude towards universe ( creation ) and the phenomena beyond that and their exploitation of visual language to convey “ what can not be seen “ and the human mind is unable to perceive its unutterable meanings. In this direction, Iranian thinkers have always been unrivalled in various types of literature and pure concepts of mysticism and philosophy, inasmuch as Arabian literature feels beholden to Iranian thinkers in mysticism. Abu Bakr Arjani, famously known as Naseh-ul Din, was one of the famous literary people that had acquired a high-ranking seat in the era of Saljughian and Abbasi regime, because of his mystical knowledge, as well as his literary knowledge. Exploiting imagery symbols such as metaphor, irony, mobility of poems and images, and imagery to convey his mystical and philosophical concepts, Naseh-ul Din tried to teach his addressees mystical ideas, such as pantheism, creation of universe, abstraction and disavowal of divine love and intellectualism. In this paper, mystical philosophical ideas like pantheism, creation of universe, purity of love, disavowal and affirmation have been artistically mentioned. Using rhetorical techniques in portrayal, this paper aims to broaden the horizons about the ideas mentioned earlier, introduce Iranian poet, Naseh-ul Din Arjani, and confirm his role as one of the leading poets in philosophical and mystical ideas, because his poems were cited as reference for rhetorical books. The authors used the analytical descriptive method to analyze the data in the paper.

Light is a core motif in Islamic mysticism. The Prophet is a great man who bestows peace and confidence to the hearts of the faithful believers. He is a personage who has even impressed the non-Muslim writers and philosophers with his excellent teachings. He is worldwide light whose brightness is still in place. The Prophet is a light together with livelihood for the religion and humanity. His holy countenance is filled with kindness and affection. This paper accounts for the countenance of the Prophet through the library research mystically and with an emphasis on the words by Rumi. Rumi concludes by comparing the spiritual countenance of the holy prophet with worldwide sunshine that the last prophet is the light of the Almighty embodied in a human being. In other words, it is for the reality of Muhammadian light whereby other living things have grace.

Malik al-Sha'ari Bahar is one of the prominent poets of the Constitutional Revolution and is one of the first social poets of the Sara, who was able to enter the protest at the time of his Persian poetry. In addition to the numerous poems of the spring, a significant portion of the mystical poem was devoted mainly to love and intuition and revelation. The value of the mystical verses of the spring is because of the fact that literary arrays and mystical mysteries in that period of literary history, which the tendency towards the style of Khorasani referred to as literary return was forgotten, was transmitted to contemporary literature, and, on the other hand, mystical content such as dream And introduced the revelation to the context of the new poem. In this research, we examine the two characteristics of imagination and dream in spring poetry with a descriptive-analytical approach and a library method.

This study discusses quality and hierarchy of issuance of act from human soul from the view of Sadral-Muta'alihin's mystical thought with an emphasis on the process of creation of Islamic art oeuvre by a mystic artist. On the basis of the mystic attitude, that suggests agency of Almighty is by emanation, Sadra applies the allegory of quality of soul and its powers in explaining the relation of Almighty and creation, by suggesting the resemblance of soul and God in nature and acts, expresses quality and process of act issuance from soul to be affected by the process and phases of Almighty's agency. This investigation by applying descriptive-analytic comparative method has concluded that according to mystic attitude of Sadra, soul by promoting and transcending itself during essential movement and with knowledge by presence is capable of innovating and creating the form of worlds beyond by itself that after acquiring the perception of rational and imaginary forms in soul, issuance of act from soul during "grace", "providence", "tabula" and "free will" is accomplished in consistence with God's agency and due to the artist's connection to Sufi guild cycles of "Fatian", process of creation and forms of Islamic works of art and architecture is the result of mimesis and imitation of principles and hierarchy of issuance of soul according to Sadral-Muta'alihin's theorem.

Sa’ di has been the greatest poet and writer of the seventh century in Persian language and literature and has been impressive and creator of era during the literary and cultural evolutions. The present paper attempts to take an exclusive outlook at the literary and mental creations by Sa’ di, and the manifestations of crime, fault, and repentance are reviewed. The main intention has been the mystical viewpoint toward this matter and the study of the evidences in Sa’ di’ s mystical outlook. The research methodology of the paper has been library studies and content analysis and analysis of the contexts of narratives or teachings in Sa’ di’ s works. The result show that the approach of crime, fault, and repentance to God overlaps with the mystical viewpoint by Sa’ di, and the most beautiful and delicate manifestations are in his book called Boustan and are frequently emphasized. And as a result, due to the didactic mind of Sa’ di and his practical teachings, repentance is an important factor to prevent crime and its repetition and the criminal’ s rehabilitation.

Among the divine philosophers the division of the existence heavens into material, instance, and wisdom is well-known, and some others have added the spiritual world to these three worlds of the universe. In religious knowledge it is interpreted as earthly world, heaven, royalty, and spiritual. In mysticism, another stage has been added to these which is the most comprehensive than the rest of the universes, which is introduced as comprehensive existence, or “ perfect man” . Mystically, instead of the word universe, the expression of „ hazrat‟ (emergent) because the existence in mystics‟ viewpoint is the God‟ s presence, thus, the mysticism followers call the world as five hazrats that is known as the fivefold hazarats, in which hazrat comprehensive existence is the same as perfect man who has special characteristics. This paper attempts to case study the stages of existence in mysticism so as to explain the relationship between this universe and the Almighty.