RELIGION & MYSTICISM
Year:2009 | Volume:5 | Issue:19|Papers Count:9

Sama is one of the pillars and accepted principles of mysticism and religious acts. In Sufism training adoption of mysticism is without any cause and at least to believe such a basic point it is somehow difficult so that it follows to ponder upon with the disciple beliefs in the field of action. This paper tries to explore the identity of sama (whirling dance), its history, meaning of Sama to Rumi, its relation with dynamic and static provocative sama, the rules of sama movement to Rumi, and his followers, and the relation of motion with the soul and mind of sama dancer.

Out of the arguments on the Gnostic recognition and knowledge, monism hasmostly attracted the attention Gnostics and sufis. From the first believer of thisnotion, that is Bayazid Bassami, to other sufis, there are various works andstatements and speeches left which are on the tongues of everyone here and there.The greatest reviver of the idea of monism is Mohyeddin Arabi who convertedSufism into a kind of philosophy and mingled it with the Alexandrian and PlatonicHikmat and eshaereh?. His followers tried to explain his Gnostic theories, beliefs, and behavior through interpreting his works especially Fosoolol Hekam.OtherGnostics such as Rumi, Iraqi, Hafiz, and Jami were some outstanding examples ofsuch beliefs.Mowlana Shams Maghrebi was one of the compassionate movahhedan andsufis whose religion was monism and his behavior was his shohood?. Has wasexpert to elme zaher and baten, having no dependence and bound-free so that thispaper seeks to explore the various aspects of monism in his view.

This paper which is a small portion of an academic research titled "literary sociology in Boostan" discusses the interactive view of Sa' di toward Sufism.This paper is divided into three sections structurally: first section deals with the Sufism and the social causes and the origin of the deviation of such an influential cultural movement, then quoting Sa' di's remarks in Boostan, it is revealed that he himself was under the influence of Sufism just like a lot of other poets and writers, appreciating the accurate Sufism and great sufis, paying tribute to them and introduces them as a symbol of parhiz, ethical virtues, and humanists to his readers.Finally, the last part deals with the Sufism pathology in Boostan and some immoral psedu sufis and irrational followers and mismatched sheiks who are neither allowed nor preferred in the tradition.

The purpose of this paper is the semantic and idiomatic definition of interpretation, tavil, and inference according to specialized dictionaries and introduction of a book titled "Tazhibal Asrar Fi Osooletasavof" authored by Abu Saeed Abdul Malek Bin Mohammad Bin Ibrahim Bin Yaghoobanisa Buri Al Khargooshi (Deceased 407 H.D.) who is known as one of the fathers of Sufism books, and in which chapter 26 is concerned with the inferences of sufis. Also, it deals with the understanding, intuition, and inferences sufis and Gnostics out of the verses and hadithes and their tavils and inferences from the word of God and the prophet sayings, that totally are called ' infered', that are mentioned on the tajaveef of their writings and are documented.

Structuralism school was practically converted into a flowing and highly followed attitude in the Gnostic philosophy with the article titled language, cognition, and Gnosticism published by Steven Cats, American philosopher and theologian. It is possible to refer the background of this school back to Kant since even the structuralists themselves including Cats believe that the idea of structuralism owes to him. Structuralism is a philosophical approach in the field of Gnosticism and Gnostic studies in which major discussions are associated with various Gnostic traditions. Structuralism rejects any hekmat in the name of khaledeh hekmat and naturally it assumes any comparative studies in the field of philosophy and Gnosticism impossible. This paper endeavors to address and criticize the main claims of structuralism to the possible extent.

Fatality and survival are the best stages of Gnostic seiro solook that are prevalent in the works of poets and Gnostics. In this regard, Attar is one of those poets who by having an extended experience in Gnosticism has revealed the above two in a clear and clairvoyant in his works. This paper tries to illuminate the fatality and survival in certain couplets of Attar and his anthology.The outcome of such an inquiry is that to Attar fatality has got three fold order including nature, features, and action, in which this classification addresses the relationship between the emergence and fatality. The link between the divine affinity and canonical obligation have also been considered by Attar. Another thing debated is the rejection of holool and its nonconformity with fatality. In the discussion on survival as well Attar has specially noticed the relationship between proximity and survival. In general, Attar has offered his own special worldview in this regard.

Literature is an exhibition of ideas and thoughts of nations in which the culture of any nation will be exhibited. The art of poet and writer is that the beauty of nature as it is or as nature lovers are seeking for is linked in it through all its aspects and in a very beautiful format, so that both beautiful thoughts and notions, be it delicate or profound are gathered, and the most attractive and smooth images and mental imaginations and formats are served. The Gnostic literature of oriental nations is filled with such beautiful pictures that disclose all kinds of features pretty well. One of the relevant poets is Sahib Bin Ebad whose quartets is the cup of tea of literary persons, poets, Gnostics, and sufis. In his quartet which is the symbol of the joy of wine and delicacy of goblet, Sahib has beautifully and wonderfully reflected one of the keen and delicate issues that has caused the uproar and arguments however irrelevant, and in fact the one stemmed from the discrepancy in the main comprehension of the word itself.Now this paper strives to investigate such an attractive and charming quartet that by means of khamri terminology has addresses the monism and unity used by so many persons.

During the Gnostic Mentality History, there has always been a serious difference between the attitude of Gnostic and impressions of religious jurisprudents from religion. Shariah jurisprudents restrict religion to that of shariah and what goes beyond is considered as pagan and heresy, whereas a Gnostic takes religion as a combination of shariah, manner, and reality in which shariah is the outlook of religion. That is why a community of jurisprudents calls the accurate devine Gnostics as shariah evaders and even anti – shariah ones, while Gnostics address the jurisprudents as superficial and shallow people This type of different attitude sometimes results in enmity so that jurists call Gnostics as blasphemous and profane deserved to be killed. On the other hand, Gnostics assume shariah bound jurists to be like laborers worth of pity.It can be stated that what causes jurists to have excommunication is of two reasons. The first reason deals with a shallow and superficial attitude of jurists toward religion, and the second one goes back to the shariah evading behavior of some ignorant chains of pseudo Gnostic sufis who by disobeying shariah make the accurate divine Gnostic inflicted with further suspicion.This paper endeavors to explain the shariah, manner, and reality position of accurate divine Gnostics, especially Sheikh Mahmood Shabestari and Ibn Farez Mesri.distinction or not of intuition unity from pantheism are also investigated.

The world of dream is a wonderful and beautiful world deep down a huge ocean having the lands of its own in the sky of which there are thousands of strange hidden sceneries where everyone is allowed to travel and watch strange things and listen to the oddities with eyes closed and leaving the place with an inhale and exhale. Sleeping and stepping into the world of dreams undoubtedly is the only ' right' of the human rights that no single power or strength in the world is able to appropriate it. The scope of fantasy and the extent of thought is the only shelter of human being and perhaps the only guarantee of the future of mankind and humanity because fantasy and reflection have no border, and bullies oppressors of the time are only able to turn the human dreams into a nightmare but are not able to obliterate it.Within the large extent of the Islamic culture and the prose and verse Gnostic literature one can not find any works in which there is the least possible indication to sleep, dream, and interpretation of that. Thus the phenomenon of dream and sleeping is one of the issues attended by poems and writers, and it has continuouslybeen one of the subjects that attracted the minds of laymen's and scholars', causing the poets to have further investigation into that.Mowlana Jalaleddin Mohammad Balkhi in his works, especially his noble couplets, has provided a comprehensive investigation and explanation of sleeping and dreaming. In his viewpoint, dreaming and sleeping is a window toward the unseen and unheard things, eventually toward the world of unknown. Also, every human being is able to poke its nose into the enclosure of celestial world and though in that case the whole sensation is not functioning the inner sense of man runs with its untiring power leading to a sort of real awakening to the human feelings.This paper endeavors to discuss dreaming and sleeping as seen by the Masnavi' s author and at the same time the succinct comments and the assumptions of such a great and well known Iranian poet that per se are comprehensive and productive.