RELIGION & MYSTICISM
Year:2019 | Volume:15 | Issue:59 |Papers Count:25

Wisdom and rationality are the most important conceptual elements and vocabularies in the vast Persian literature the scope of which has been extended from the early works of Dari Persian poets which had a horizontal and philosophical approach to the works of fifth and sixth century poets whose approach turned into something personal and mystical gradually and its status has deeply changed during this time frame. The opposing implications of these two types of poets, who are known as philosophers and mystics or Sufis, could be the subject of vast number of researches, as have been, and this paper deals with the gradual survey of the evolution, as the outcome of the various cultural, social, and political, and even lingual, causes and circumstances, from the primary works of poets who had the most philosophical variety to the works of those poets in the seventh and eighth with the highest mystical and Sufi colors and variety. Both philosophical and mystical poets have had numerous poems with rational and wisdom themes, nevertheless, since their general attitude and viewpoints toward other materialistic and spiritual phenomena are entirely different and sometimes opposing, despite the nearly equal use of these vocabularies, their products are different, explanatory, and sometimes contradictory. The reason is that the attitude of these two categories of poets stems from the totally opposite sources and intellectual resources about the phenomena of existence.

Mysticism and mystical themes have long been deeply linked to literature. Mystical teachings not only in the poems of the most mystical past poets, But also in contemporary poetry enjoys a special place. Since the themes of poetry of contemporary poets are the most social and cultural issues, it seems in the first step that these poets have used less mystical themes, so doing this research to study the mystical themes and the position of mysticism in the poem of Ahmad Azizi, one of Contemporary contemporary poets appear to be necessary. In this regard, the research was carried out by the library method and mostly around the scope of the research of "Qoes Ghazal" and "Kafshhaye Mokashefe" Ahmad Azizi. Ahmad Azizi, as a mystic poet, has completely used the mystical culture in his poems. In addition, he is inspired by Molavi and Hafez in expressing his mystical thoughts. The importance of the separation of the sensual and worldly affiliation, Seclusion to receive manifestation of the divine essence and themes such as love, unity of being, perdition and perpetuity, manifestation, perplexity and the mystical secrets, such as the cup-bearer, the wine, the wine tavern, is a lot in his poems.

By using unconscious language in figurative/allegorical and metaphor, we can communicate with deeper dimensions of human mind and affect individuals' education indirectly. It should be noted that, the plan of this topic and use of this method is totally familiar in Iranian culture and Persian literature and even in universal literature; it is not far-reaching that understanding the effective role of hidden metaphors and allegories in depth of tales, the planners of this theory have got the main plan of their theory from these sources. Thus, displaying, describing and explaining these techniques in these texts, while showing the value of the texts, lead to more explanation, introduction of the capacities of figurative texts and finally use of these texts in perception dimensions and individual, social skills. Among the psychological methods and Persian literature teaching texts, using allegories, metaphors and archetypes About which Yung and other psychologies have offered more or less specific definitions; yet, the essence of this part of human's soul and its relation to human's cultural, ethnic, and neurologic background should be discussed controversially and applying them in folkloric tales and literature classic works and explaining about them indicate this association and relationship. The Sururi’ s interpretation is one of spacious interpretations on Masnavi in which Sururi mentions some tales for affirmation of mysticism teaching. This research analyzing some of Masnavi's allegories and some tales of Sururi’ s interpretation introduces and explains about aspects of Mevlana's thoughts and teaching areas and it can be understood that most of psyche therapical techniques run in Masnavi’ s allegories and tales.

Of the issues, especially in the sixth century, was Sufism and mysticism that strongly crept persian poem and Sanai is the first person that notice the great mystical systems. Hadight Alhaghigheh and Tarigh Altahghigh systems, are two works on Sufism and mysticism And moreover many of his odes is dedicated to the latter. Examine the life and works of Rumi and Sanai in persian language scholars and researchers-both Iranian and non-Iranian-is very important. The aim of this study is that with descriptive analytical method on base of intertextuality study, to examine the impact of Sanai on Rumi deal. The result proves that Rumi with all greatness is deeply influenced by the ideas and work of the poet Ghazni. If the issues Rumi's mystical love and a sincere faith see himself more than others close to him. According to researchers Rumi most have borrowed from Sanai and the follow so far is that some accuse Rumi to follow too of Sanai. The effect on the mind and language and images and anecdotes is very clear and undeniable.

Mystical Breeding from the Standpoint of Allameh Tabatabaee

Najmuddin Raazi (795-876 AH), an outstanding author, Sufi, and holder of well-known works such as Mersaadul Ebaad, Marmouzaat Asadi, and Menaaratul Saaereen, in his most famous work, Mersaadul Ebaad minal Mabda elal Maad, prepared and wrote a round of the principles and theoretical discussions on Sufi school of Khorasan in a beautiful and impressive language. This book which was prepared on the basis of teachings by Khorasan Sufism with no influence from Theoretical school of mysticism of Ibn Arabi, is written and composed of five sections and four chapters including major debates such as genesis of the world and human being, subsistence of the public, mystical doctrine, souls' resurrection, and the conducts of various tribes from kings to craftsmen and farmers. The approach used in this paper is content analysis with a qualitative method, the subject of 'divine knowledge' in Mersadul Ebad, and a glimpse of the background of the discussion in the other two works of him, namely Marmouzaat Asadi and Menaaratelsaaereen. The results of the research reveals that in his opinion, 'rational knowledge' belongs to the public, 'theoretical knowledge' is for special people, and 'intuitive knowledge' belongs to very special saints.

The idea of divine succession is among the obscure and debatable issues in the field of the Quranic Science, Islamic scholastic theology (Kalam), and mysticism. The only verse in the Quran that clearly and absolutely raise the issue of divine succession is the verse 03 titled Baqarah Sura. Nevertheless, the importance of this position is to the extent that as if the disclosure of prophets and divine reference books was thoroughly directed towards breeding divine succession. Generally speaking, the research conducted by scientists in association with 'divine succession' revolve around issues such as interpretation of the succession verse, relationship between divine succession and perfect man, and scope of succession. Thus, this paper endeavors to reflect upon the scope of divine succession through divine verses, and at the same time, try to criticize the perspectives of some Muslim mystics respectively. Another objective of the main purpose is a skim through some components that according to the personality traits of women may expand her divine succession. "Motherhood" and "selflessness" are effective components to expand the scope of women's divine succession which brings about a rather distinct route for women than men. On the one hand, the study of mystical works exposes us with two different viewpoints in terms of the scope of divine succession for women. Some mystics believe that difference in creation of women restricts the scope of divine succession for women than men, while some others assume it to be something related to the soul of human being believing that men and women have no differences to achieve higher positions respectively.

Hajj is the first divine duty that goes back to the genesis long. In addition, according to the relations and hadiths, not only human being, but also genie and birds conduct it, whose effects and materialistic and spiritualistic virtues encompasses everything. After the emergence of Islam, hajj became a significant obligation whereby if the condition allows it becomes something obligatory to Muslims. It has always been paid attention by Muslims with special care. On the other hand, mysticism, too, has been a very significant flow of mind in the lives of human being, has had a long time color as old as the human instinct, and since the genesis of Islam, along with other faiths, it has continued its development and growth and inspired by that. One of the influential order was hajj. Most often, mystics have frequently performed their hajj and have always take it as a great opportunity for refining, purifying, and further self-growth as well as a path to upheaval toward the proximity to God and fatality. For two clear-cut reasons, that is chronological order and extent, has been influential over the lives of human beings, and mystics are not exception to this influence. However, the question remains as to how the quality and quantity of this impact have been. The present paper, seeking this question, takes a glimpse at hajj through the perspective of well known mystics during 1 though 11 A. H. with enjoying their works and speeches, makes an endeavor to figure out about how the impact of hajj on mysticism during the above mentioned period has been. The result shows that by two designated aspects, i. e. mystic awareness and formation of spititual journey have been influenced by hajj. In other aspects, though, due to the unique features, it has been either off the influence or in terms of social aspects it has been influenced weakly and unilateral.

This paper is seeking the features of mystical and spiritual interpretation of the Koran. Mysticism means an understanding of the internal implications stemmed from spiritual journey and fighting with one's soul. In this mystical practice, in addition to attention to the internal meanings, the external meanings are also intended. The main question of the research herein is the what and the features of the methodology of this type of interpretation. The paper has used descriptive analytic method through library research to investigate the subject matter from the standpoint of the Koran and hadith. This paper is claimed that through the mentioned interpretive method one can have a novel comprehension of the Koran which is different from other methods. This profound comprehension, emphasizing the core of the Koran and relations, the objective and purpose of the Koran, follows the unfathomable guidance resulted from the verses and the relations. Accordingly, understanding the Koran is not merely the outcome of the mental activity, nor is obtained only through knowledgeable instruments including conjugation and literature, and the like. These kinds of sciences are adequate to only achieve the superficial and the outer cover of the Koran. Understanding the profound meanings of the Koran and the gist of science, and the monotheism of the Almighty necessitates the existing and intuitive understanding of the Almighty and going through spiritual journey through sharia austerity and pure praying. Heartfelt faith is obtained merely through intuition rather than rational understanding. Once the Koranic truth enters into one's heart, the heartfelt faith and trust is achieved. Higher than the faith position is the secret intuition of the prophets.

The primary dignitaries in Sohrevardi dynasty came from Sohrevard, a small city located between Zanjan and Hamedan cities, and after immigrating to Baghdad with the motivation to involve in science education and refinement; this dynasty emerged during 5th century A. H. at the city, gradually gaining fame for Sufism and science. The above mentioned dynasty lasted up to the early 9th century A. H. in Iraq and the Island where the descendants of the dynasty emerged. With the gradual spread of some of dignitaries throughout Islamic territories, there were descendants of the dynasty seen in Iran, Egypt, Syria, Transoxiana, and specifically India. The sources used for lineage have not mentioned the whole descendants in general. As for the attributed lineage, we are slightly aware that they were later generations of Sheikh Shahabuddin Omar Sohrevardi (236 A. H. ). Thus, it can be stated that some of the Sheikh's descendants and the subsequent dynasty members could sustain their lineage up to the latest century or at least were aware of their descent; nevertheless, the likelihood of the fake descent making of some of the late descendants is possible largely. The paper tries to investigate the names of the members and their descendants after an introduction of the dynasty, and then draw their family tree on the basis of the existing resources, and finally reveal the names of those claiming their descent from Sheikh.

Manazil ALsayerin of Khwaja Abdullah Ansari is a mystical text in which most of recognitions, in terms succinctly written. This book always was favorited by those interested in mysticism and spiritual journey. Considering the titles and chapters of the book it is clear that the author has gotten the name of the houses (Manazil) from the Quran. And in most cases, the fit between the titel of chapters and chosen verses at the beginning of each chapter speaks of his deep mystical look on the verses of Quran, as can be said that he has found the foundations of houses in the verses of Gods book. The author of this article by visiting the mystical interpretation, meanwhile reviewing of verses in this chapter (bedayat) and thinking on the content of each chapter showed Mystical approach of Khwaja to Qur'anic verses. And indicated the link between the commands of God in the Qur'an and costoms of spiritual journey of authentic mystics.

Increasing spiritual intelligence (SQ)-as the basis of man’ s beliefs-and raising the independent thinking ability are necessary for a life of spiritual safety. Because of changeable social communication, instable information and complex nature of modern life, SQ, philosophizing and decision-making should be developed from childhood. P4C is intended to do that by using “ tale” as the device. Since Mathnawi has many tales with various philosophical themes, it is one of the most suitable references for P4C in Iran. This essay will consider nine philosophical topics from Ontology to Political philosophy through the tales of Mathnawi.

This study entitled "Satire in Romances of Hafez" tries to introduce some artistic subtleties and techniques in the creation of romantic comedy and satire with a different view to comedy. It has introduced comedy as one of the most serious, the most influential and the purest word array elements. The main research questions are what place the satire has in romantic works of Hafez and if it is one of his poetry characteristic. Does humor apparent in Hafez Romances or it is subtle and secret and is in need of explanation and analysis? What are the techniques used in Hafez humor? Possible answers and hypotheses Hafez uses humor to convey romantic concepts and humor is the most outstanding characteristics of his poetry. Comic by Hafez, in many cases, is subtle and secret and in desperate need of description, analysis and explanation. Technics used in humor of Hafez is among excellent samples of aesthetical examples of Iranian literature and includes broad literary area of eloquence and elegance.

"Joya" is one of our moral and mystical profiles, which has always been considered in two areas of educational literature and mystical literature. All the differences between Sophia in the necessity of 'Joya' are one of the essential pillars of paths. In the meaning of existential, a group of "jhā a" means "as much as eating" and a group it is equivalent to "fasting, " and some also mean it to the "barrier of joy" (do not eat unless necessary). The Qur'an is a tool for testing the patient. Considering the fact that this issue is mentioned in the Qur'anic verses and the words of the elders of religion; from ancient times, mystics have considered Jayalah as moral virtue and they have addressed this issue in their works. The findings of the research indicate that all the mystics have considered Jayal as a means of approaching the divine, and therefore they are of importance. Otherwise, hunger alone does not have any value to them, but it is a prelude to Divine Implication and as a consequence of observing it rightly. Is In fact, their main purpose was to help the seeker to achieve the right to excellence and certain mystical degrees. Considering the importance of the diverse view of the mystics and their particular attitude towards this issue, the present article seeks to examine the mystic view from the beginning to the 7th century AH on this issue and discuss the ways of sharing and differentiating their views.

The short story at the onset of its emergence in Iran is with simplicity and its approach is realism. The authors of the course write the story based on the characteristics of ordinary people and the general rule governing society and government and express their criticisms directly or indirectly. Alavi, Jamal Zadeh and Al-Ahmad are three writers who have written a lot of short stories, each of which shows one of the cornerstones of the deficiencies of Iranian society. In this study, by selecting the stories of the comet, Del Molla Ghorbanali and Three Tar, we studied the narrations of these stories with respect to the elements of spirituality, love and ethics, and we concluded that Alavi is a political writer and spiritualist Religious type has nothing to do and spirituality, love and ethics in his story are based on the beliefs that he and other fighters have accepted with the Pahlavi government. In the story of Jamalzadeh, all three elements have also been introduced. Spirituality in this story is of a religious nature, and virtual and immoral love is also full of color criticized by the author. In the story of al-Ahmad, too, Jalal denied the supernatural spirituality that characterizes the opposite person by describing his main character and his interests. The act of the character is unethical to the author and, instead, the main character's love for the instrument is commendable.

A large number of mystical texts could be dealt with in various aspects including Ilm-al-Kalam (Science of Discourse in Islamic Scholastic Theology) in addition to mystical and Sufi aspects. However, the outstanding Islamic mystics have sometimes retold their Kalam and even philosophical viewpoints through mystical paraphrases in their works whereby access to them will complement the accurate evaluation of their mystical thoughts. One of the effective mystics who has interpreted a lot of Kalam and philosophical viewpoints in his works mystically is Ayn al-qozat Hamedani (294-545). The writer has endeavored to demonstrate the status of Ayn al-quzat's Kalam viewpoints in the book titled Tamhidat and his Kalam thoughts through the descriptive analytic method after introductory discussions, while comparing it with Islamic Mutekallem (kalam scholar), and at least try to find an answer to this question that where he belongs concerning Kalam religion and which one of his thoughts and Kalam ideas are mingled with mystical paraphrases. The result shows that in Islamic mysticism, in many cases Kalam and mysticism are not only distinguished in interpretation but also mystical paraphrases have provided fresh taste to Kalam.

Assuming and extracting the fundamental elements of liberal development as a paradigm, this paper tries to measure the comparison or contrast of Amartya Sen's idea in terms of the main stream of liberal political development as a dominant paradigm. The existence of his distinction made between the aspects of axiology and aestheticism and the main stream ideas of liberal development, and the emphasis on the subject and personal empowerment instead of emphasis on construction leads us to this question whether Amartya Sen's idea could be taken as a paradigmatic evolution or an evolution within the existing paradigm in liberal development. Also, can anyone find a paradigmatic similarity between Amartya Sen's ideas and general peace in mysticism so that it can serve as the juxtaposition or complement to the theory of development as a paradigm that sets up the ground for empowerment of human subject through establishing identity justice in communities under the centralistic identity totalitarianism? This paper first describes and extracts the development elements in Sen's ideas through the articles and books published by Amartya Sen as well as library research data gathering method and content / paradigmatic analysis, and the most important aspects of general peace in mysticism, and then by focusing on Sen's notions it tries to make a comparison between the paradigmatic or inner paradigm evolution and the main stream of development on the one hand as a typical liberal development and the theory of general peace in mysticism, on the other, with a comparative paradigmatic approach.

In the area of mysticism, sacred architecture is a way of journey in which the artistic architecture is directed toward the Almighty through divine inspiration. To make divine values everlasting and instinctive, the artist enjoys art and by means of which he or she expresses the meaning of mysticism and divine philosophy. By means of religious learnings and mingling it with polished Islamic thoughts he or she tries to make the sacred divine identity of creator and the spiritual relationship with the creatures visible in the configuration of the building. The leading role of mysticism in the mosque, the highest status of servitude, is more visible than any other places. In fact, the mystical architect by means of materialistic embodiment of spiritual and mystical themes manifests them before the eyes of an individual and prepares the person's soul to join the creator. This paper endeavors to investigate the presence of mysticism in the configuration of Goharshad Mosque in Mashhad through content analysis method based on library research and field studies, trying to figure out to what extent the mystical thoughts are effective in shaping the mosque's building, architecture, decorations, and motifs, and how they have been emerged. The study of architecture and decorations in Goharshad Mosque reveals that the convergence of Sufism with Shiite beliefs that are specifically manifested in that era are visible in every part of the mosque whereby they have made it special so that there is a room created for mystical discovery and intuition, leading the creatures toward the final destination. The journey from polytheism toward monotheism is the major most sign of mystical thought completely visible in the building.

This paper analyzes the ascent of the Prophet through the narration by Nezami Ganjavi at first. Ascent is a remarkable happening that occurred to the Prophet. Any of the interpreters, hadith and relations followers, and religious analysts have made interesting reports according to their own mystical or religious intuitions (Sunni or Shiite). The content of the reports concerning the way the Prophet ascended is aligned with a host of mystical education and experience. In other words, mystics and Sufis have attempted to make some of the mystical principles and their structures align with the spiritual and physical ascent of the Prophet. The fundamentals and concepts such as "manifestation of the Almighty", "coverage", "veil", "observation", " heart" and the like are of these types. The major purpose of this paper is to reread, interpret, and criticize the Prophet's ascent as well as to match some mystically bred concepts respectively.