RELIGION & MYSTICISM
Year:2017 | Volume:13 | Issue:52|Papers Count:14

Leo Tolstoy is one of the greatest renowned writers of the world who, in his works, adopts a special stance regarding issues of philosophical and mystical nature. This is quite visible in the story “The baptized son” which might be of clear conceptual resemblance for the oriental audience, especially those from Iran.While dealing with this story, the present article strives to maintain a conceptual interpretation of the elements that have caused a resemblance between the aforementioned story and the post-Islamic literature and mysticism of Iran. It also tries to disclose these similarities and at the same time clearly illustrate that the “Baptized Son” is an allusion to some Quranic stories. It also focuses on portraying the fact that concepts like sin and repentance enjoy a special place in the Iranian mysticism just as they do in this story. As this great author pictures, the main theme of the story is the ever-lasting struggle between vice and virtue, one of the major themes both in Islam and in Persian literature.

Qunavi’s Miftah al-Ghayb is the most important work that was written in the knowledge of theoretical mysticism and also Fanari’s Misbah al-Uns as detailed description on Miftahal-Ghayb, having shared in arguing mystical topics. But the last chapter at the beginning of the Misbahal-Uns, is devoted to spiritual journey that Fanari in this chapter states the way of Khwaja Abdullah Ansari, in Manazelal-Saerin that, in fact, rewriting Farghani’s design in Montahal-Madarek, because Farghani, Khwaja Abdullah’s spiritual stations of the journey in accordance with the principles of the his master’s school, Qunavi, written and practical mysticism is studied from the perspective of philosophical mysticism.Imam Khomeini also has writing commentaries on this chapter of Misbah al-Uns that considers Khwaja Abdullah’swaystations, with Farghani statementand designs newfound points, particularly in terms of theoretical mysticism. Indeed, the commentaries are Imam Khomeini’s reading of Farghani’swaystations of the wayfar, thatin total, has written empathetic.

This paper together with the use of firsthand sources through descriptive–analytic method deals with comparing the concept of asceticism in the thoughts of Hamdoon GHassar, the Islamic Sufi in Three century, and Lao Tzu, the primitive ascetic in Taoism. The necessity of this search is according to primitive similarities of Taoism and Sufism school of thought in the concepts of Mallamat and Wu Wei. This similarities cause a comparative researcher to be Interested in this Field. It Takes Result that The Conception of Wu wei in the Thoughts of Lieh tzu Has a Yogi Tradition That Although It Has Positive Features Such as Doing in Reticence, Sincerity, Path and Refusal of Formalism, Nevertheless, Reception of That Lead to Poverty, Inaction, Non Responsibility, Indifference and Extremist Ascetic. But The conception of Mallammat in the Thoughts of Hamdoon Has a Semitic Tradition That Its Basic Foundation is on Pragmatic, More Responsibility, Keeping of Piety And Honesty. Thereupon The Conception of Asceticism in the Thoughts of Both is Difference.

Islamic mysticism of Sufism embraces theoretical and practical and is mixed with the Sufi path. Sometimes the same as or different from the other two are. In many cases, Elders known in this area did a lot of indulgence. Davood Taee one of the best known figures in Islamic Sufism. A lot of stories about Taee in the mystical texts of Persian literature there. Taee in some cases excesses done in this area that in this paper has been.

This research is a paraphrased explanation of the word "Caliph" (Khalifeh) in Sura Baghareh. Keeping in mind the importance of investigation in Quranic words and phrases, the writer has come to perceive the true meaning of "Divine Caliph" after studying Lexical meaning of the word through prudence and thinking over Verses 30-39 of Sura Baghareh in the Quran. It is done by using true meaning of existing key words and phrases in the above mentioned verses and it looks like that she has reached the true meaning of this title in human being. To this end, existential structure of "Adam" and his mission has also been purported. In this study the effect of real teaching of "Al-Asma kolloha" in human, s structure has been studied. The result is perfect manifestation of God' s names (attributes) in human being. The main factor in proving the attribute of "Divine Caliph" to be true is the perfect manifestation of God's attributes in human being accordance of which will be followed by the obedience of all the world forces to human being. That is shown in the form of angels bowing to Adam as stated in Quran.. In fact Imams (P.b.u.t) are whom that names and attributes of " Lord of all the world" (Rab-ol -Alamin) have been put in practice in them in full sense and this is the conceptual meaning of " Then he gave Adam knowledge of the nature and reality of all things and everything."

The Subject of the paper is to reflect cognitive mysticism in the story of Kooshyar Mahan in Nezami's Haftpeykar. This study seeks to answer the question of Nezami's poetry, What the structure of Mahan Kooshyar tale is and what the components are. How the components are used in his thought and poetry. What kind of solutions have "Knowledge" and "mysticism have done for the whole story.In this paper, the content analytical method was to study the poetry with which the analysis of the textual data, as various aspects as the questions raised have been answered.

Baba Afzal's view says that the center of Human's existence is psyche and that at the same time Human has wisdom. It is impossible to separate these two (psyche& wisdom) from each other in Baba Afzal's view. Precision means truth; therefore, this philosopher's idea is the consciousness of a movement which it’s enthusiasm and motivation are produced in psyche itself. Baba Afzal discloses that every enti has a feature which can reach perfection through that feature. We deal with well-being and adversity. These well-being and adversity are not full ones, but an inseparable synthesis of both. In the final guest, Human can reach a full security thorough the shelter of wisdom; because psyche is the same as the spiritual helper tools, it exploits these tools in order to free from Depletion and reach eternity.

In Molavie’s worldview‚ what is interpreted as "universal behavior" and that of nature‚ and essence of thing‚ is a divine tradition which is based on God’s will and indeed it is the divine's will that dominates the universe. Because he is absolute power on traditions, he hands over them. For Molana perceiving the deep and nature and essence of truth depends on understanding the nature and its essence and in this regard ‚God’s dominance on universe and nature reveals the secrets‚ displays its factual existence such a attitude toward universe phenomenon affects our presumption about structure of universe and determines the relation of human being with God‚ existence‚ and other persons as a matter of fact. What is our aim in explaining behaviorism of universe‚ not explaining the cosmetic order but our aim is explaining latent transformation in existence which is ordered based on a dominant existence at universe‚ which in its mystical interpretation‚ there is no way expect human’s willingness to the essence of universe. To Molavie, God’s will and rule are based on love, and when we integrate ourselves with this attraction of existence universe‚ we would emancipate from personal superficial restrictions. Molavie calls this inner existence attraction to love and treat the way of freedom and eternal as love.

Pantheism is of a long history as a perspective with mystical origin whose trace can be followed in ancient India and in the philosophers' thought before Socretes in Greece and Rome. Although in Islamic mysticism, Ibn Arabi is not the first mystic believing in this principle, he is the first one who developed and fixed it by introducing this principle in theoretical and mental discussions.Among the poets tending to the theory are Iraqi, Molavi, Attar, etc. Shams Maghrebi is also among the poets paying much attention to the material and Ibn Arabi views. With regard to the fact that the so-called theory is inherently paradoxical and its perception creates a sort of astonishment in the perceiving person's thought and ego, expressing the Maghrebian mystical matters appears vague in the reader's eye. In this article we examined pantheism in Shams Maghrebi's poems and explained its indicators.

Romantic (loving) mysticism changes the relationship between God and human being from the relationship between king and peasant and even the relationship between worshiper and deity to lover and beloved or beloved and lover, therefore, this is the best exhibition of human being-God relationship.According to this mystical approach, human is the lover and the beloved of God that suddenly as the same time that the human is the beloved becomes lover with the help of divine love during a tremendous experience and in a special moment.Pantheistic mysticism is a type that is related to the experience of unity and it claims that during this experience the mystic pays attention to nothing except God and pays attention only to God.In this mystical school, the dualism between creator and creature has been mentioned; So Romantic (loving) mysticism can be added to this school.Pantheistic mysticism is also a mysticism that claims the mystic during the mystical experience achieves a knowledge about unity between creator and creature and the mystic understands that although, dualism has been happened between God and other creatures but this dualism is not a basic matter, So in this essay the romantic aptitude of pantheistic mysticism has been approved and then with the use of two reasons, that one of them is based on reality and the other one is based on reason, this claim that says “The unity between pantheistic mysticism and romantic (loving) mysticism does not exist” is rejected.

Poverty is one stage of the mystical journey and literally means requirements and needs, and in terms of Sufism it means reliance in God and no need to others."Poverty and riches" in the Iranian literature, especially the works by mystics, have an ancient history and a higher position. Poverty is defined as indigence and dervish-like whereas "riches" means the opposite, which are opulence, needlessness and wealth. Spiritual traveler in the territory regains his attribute of non-existence and inherited poverty where he admits. Spiritual poverty is a major mystical issue which not only do poets refer to in their divans, but also mystics have some theories respectively.This research was conducted with analytical methods by poetic evidence and explanations of poverty, by the viewpoints of the two mystics, namely Ansari and Maulana, and its interpretationt through mystical approach.

Islamic mysticism that is inspired by revelation teachings, according to the Quranic verse quoted "We will soon show them Our signs in the Universe and in their own souls, until it will become quite clear to them that it is the truth." (Fussilat (41): 53), the spiritual journey of a Sufi involves traversing heavens and souls.Attar in his mystical masterpieces of prose and verse has explained how to have mystical journey, especially traversing heavens, and how to catch Suffi' s attention toward that.In Attar's mystical thought, traversing heavens comes before spiritual journey.Even with "Fact is an arch of metaphor" observing the manifestations of the universe – that is symbol of names and attributes of Allah – is essential for mystical conduct, and understanding the quality of creatures' relationship with each other and the creator of universe, results in observation of the Almighty' s manifestation and elegance in created components.Attar's process of traversing heavens ranges from the stage of material and natural life to the stage of soul and spirit up to world of heaven. He removes various veils from the manifestations of the universe by his penetrating look and achieving the conscience of it, seeing the unity fact in the possible existence of the universe, and through the unity of witness's theory he become connected with the really exact source of the universe – that is the ultimate wishes of a Sufi.

The story of the passion between “Rabe’e and Baktash”, in Ellahi Nameh, has been one of the most aspiring stories in love prose and mystical stories in Persian literature which has been illustrated brilliantly and magnificently by Sheik Farid Aldin Attar Neyshaboori, the famous poet of the 6th century. He is one of the highly applauded mystical and affectionate poets. He has not only won the reputation of conceptual literature, but also created unique and distinctive narrations. Of all his works, his Masnavis have extensive perceptions and various concepts can be driven, they are also mysterious in notifying mystical connotations, and they all have made absolute attraction. Since the state of soul has been considered as the core of Attar’s words, he narrates a mystical and spiritual tale, called “Rabe’e and Baktash” in Ellahi Nameh in which he tries to interpret soul. Rabe’e, the heroin of this story, plays an affectionate role and is the symbol of “soul” and her lover, Baktash, is a secret of “self” in mankind. The poet has devoted the whole story to the salvation process of Rabe’e’s soul and the evolution process of Baktash’s self.