RELIGION & MYSTICISM
Year:2021 | Volume:18 | Issue:69|Papers Count:18

The Resurrection and the life after death have always been mysterious and unknown, so this leads to more fear from death. thus, to clarify the nature of the Resurrection as one of the most important roots in the Persian poetry, it is essential to survey the thoughts of the mystics and the religious books. Attar Neyshaburi, the Iranian impactful poet, had a profound thought on the Resurrection, widely expressed in his poems. In this article, presenting the preliminaries of mysticism as a way to discover the truths, the researcher referring to the concept of the Resurrection in the Persian and Arabic dictionaries surveys its reflection in the poems of Attar as one of the outstanding Mystic figures and reviews the factors of prosperity or failure in the Resurrection through his views, and indicates that the Holy Quran has been the source of Attar's religious thoughts

Deviation Is One Aspect of “ Words Revival” Based On Linguistics That Causes Literary Pleasure Through Breaking the Surface Structures Of Words Not Deep Structure. From One Side Ultra Logic Rational and Mystical Nature of Mystical Facts And Meaning And Limitation Of Language Efficiency From Other Side Have Led Gnostics Like Mowlavi’ s And Ibnfarez Use Deviated Language And Words. This study criticizes and analyzes deviation metaphors in mowlavi’ s and ibnfarez complete works analytically. The Study Shows That Mutual Sensuous Metaphor has not Any Place in Ibnfarez Poems. Moreover, It’ s Frequency In His Amatory Mysticism Is More Than His Devout Mysticism. Rational Sensuous Metaphor Has Same Frequency in These Two Mystic Poet’ s Poems. Which Follows Their Abstract and Social Realistic Thoughts That Shows Their Interest In Mystical And Internal Deliberation. Same Times The Relation Between Two Sides Of The Metaphor In Their Poems Is So Far That There Is More Deviation In It. They Select Much Metaphor and Cause Finding That Meaning Lately And More Literal Pleasure Through Making Prominent Their Own Words. The Percent of Recognition Frequency Is Same in Two Works. It Means Moving Toward Recognition Every Thing and Using Recognition Are of Two Poet’ s Mystical Language Properties.

Spiritual intelligence is the result of decades of studies in the field of religion psychology, which as an infrastructure of spiritual capital plays an important role in increasing the psychological capital, well-being and spiritual maturity of a person, the effectiveness of management and leadership. Considering the role of religious teachings in the formation of the concept of spiritual intelligence and its promotion in contemporary and creative research texts from the perspective of Islamic studies, the purpose of this study is to contrast the sources, inferences and symptoms of spiritual intelligence from Islamic sources and design a model of spiritual intelligence. It was from an Islamic point of view. The main question was whether spiritual intelligence was conceptualized directly or implicitly in the original texts, Islamic philosophical and mystical sources? And if yes, what are its components and indicators? To modify this pattern, the qualitative method of document analysis with two techniques of conceptual analysis and content analysis as well as independent processing through MAXQDA software was used. To ensure the validity of the research and its model, the completed method of quality studies of Lincoln and Guba included four criteria of reliability, validity and connectivity, personality verification and mobile transmission. The results showed that this concept is processed in Islamic texts in the form of a system of three categories of intellect, heart and wisdom and with words such as holy power, holy wisdom, esoteric intelligence, faithful foresight, the highest level of intelligence, wisdom, intuition and also with glasses. The term spiritual intelligence has been designed and studied and spiritual intelligence has been introduced under the titles of "Ulwal Bab" and "Oli Al-Absar". The five components and indicators extracted from Islamic texts and sources are: searching for meaning and purpose (with indicators of questioning and critical thinking of existence, discovering and creating meaning and purpose in life and work), changing understanding (with indicators of virtue) Cognition group, the effect of transcendence on methods, levels and sources of cognition); Use of relevant ads (with indicators of God-awareness, transcendent self-awareness, verse perception of existence, discernment of good and evil); Spirituality (with the index of inner spiritual life) and Wisdom (with the index of living wise).

Reflecting the impact of post-mythological legend in various fields of human life, the obvious thing and verified. It seems mystical one of the categories that have never been influenced by myths. One of these manifestations can be different in function of the numbers in the mythical and mystical texts followed. In this descriptive-analytic style, expression and reflection of the tangible and intangible functions mythical sacred numbers in Persian mystical texts prose elected to the seventh century AH is investigated. Of course, the similarities never spent because of the influence of mythology and mysticism is not conscious, because the expression of ideas of human society in other fields also have to be observed and analyzed. The results of this study suggest that a group of numbers, such as: one, two, three, four and seven of their multiples (forty, seventy, etc. ), five, six, twelve thousand, consciously or unconsciously according to the collective conscience of humanity shared between two category Common myths and mysticism, functions such as: unity, diversity and abundance, evolution, are sacred and mysterious.

Names and divine attributes are among the deepest monotheistic and epistemological issues through which the two-way relationship between truth and the world and the world with truth is explained. The divine names in the channel of manifestation and designation of the divine essence are the mediators of the grace of truth and the origin of all the multiplicities that have appeared in the universe. Human movement in the path of evolution and behavior is done through the divine names because each of the divine names is one of the stages of mystical behavior through which the seeker is on the ascending path and continues his journey until reaching the highest stage of growth and excellence Continues to reach the highest degree of nearness to God. Considering this necessity, the present article is based on the library method and Analytical-Descriptive The mystical thought of Hakim Mollahadi Sabzevari and Droudabadi about the divine names and attributes in order to express the position and importance of the names of Hassani from a mystical, theological and philosophical point of view, to provide the ground for acquiring the knowledge of Hazrat Haqq more than before. The results of this research show that Sabzevari has studied each of the names based on a philosophical and mystical point of view as well as from the point of view of verses and hadiths and Droudabadi has explained the names only from the perspective of verses and narrations and sometimes based on the lexical meaning. Accordingly, there is less consensus in the thought of the two characters in question. In some names, they have significant differences with each other. According to Sabzevari, some names are synonymous with each other and compatible while Droudabadi believes that each of the names plays its special role.

Shahab al-Din Suhrawardi (Sheikh Ishraq) has a manuscript called "Fi Haqiqah al-Ashq" which deals with the category of “ Husn” in its various chapters. In this treatise, after expressing the creation of the intellect by Noor Al-Anwar and the origin of the three attributes "Husn, Eshq and Hozn" from it, in another chapter, he considers Husn as a combination of Jamal and Kamal. Considering the influence of Suhrawardi's Enlightenment view on the mystical literature and art of the later period, it seems that the painters of the eighth to tenth centuries also used the Enlightenment attitude in expressing the beauty of their works. The question is how the Iranian painter drew on Suhrawardi's Enlightenment thought to create image spaces, centered on "Husn"; And what is the difference between Jamal and Kamal of paintings? The research has a historical view and a fundamental purpose and has acted in a descriptive-analytical method. The results show that painters have paid attention to both Kamali and Jamali Husn in expressing beauty. As far as the external structure of the works was concerned, they acted in a Kamali way by using logical method and accuracy in dimensions and scales, and in expressing the Jamali of the works that were related to the internal structure of the work, such as appearance and radiance, tenderness, Elegance and gentleness acted exemplary in the world through intuition and imagination.

Simorgh is a mythical bird that has spread its wings in the field of Iranian thought, civilization, culture and thought from the distant past until now and has shown itself in various forms. The oldest text containing the myth of Simorgh is Avesta and in the field of Persian language and literature, Shahnameh is one of the most important occasions for the emergence of Simorgh. In the sixth century, Simorgh also appeared in the field of mystical literature. This mythical bird has emerged in each period with a role and color appropriate to that time. Indian style is a method of creating themes with the ideas of the past and Saeb Tabrizi is one of the greatest poets of this style who has paid much attention to mystical themes during the period of mysticism. In this article, which has been done in a descriptive-analytical manner, we want to study the emergence of mythical-epic Simorgh and mystical Simorgh in Saeb's poetry. Therefore, the question is: considering Saeb's various efforts to oppose and create themes in various fields, how did he use Simorgh to make themes, and in what field and to express what concepts did he use this mythical bird? Research shows that Saeb, in addition to using the story of the mythical Simorgh in Shahnameh, has also used the mystical Simorgh in " Attar's book" and the grandeur and glory of Simorgh is an element taken from both epic and mystical areas that is beautiful in Saeb's poetry has been used.

The miracles of mystics and their related anecdotes constitute a large volume of mystical stories and is one of the key topics in Persian mystical texts. In a general classification, different types of miracles are divided into three main types: Notification of the unseen, aristocracy of insides, and possession of the universe, each of which includes several sub-types. One of the sub-types of the miracles of notification of the unseen is the recognition of the forbidden or suspicious nature of the morsel and the food through food and divine instruction. This dignity is based on the Sufi belief that if absolute blood covers the whole world, the believer will eat nothing except halal. In this dignity, the mystic without any signs and sometimes with signs such as moving a finger vein, not reaching for the forbidden, feeling full and not going down the forbidden morsel from the throat, calling to the heart, speaking of forbidden food, seeing blackness, Impurity and blood in food and. . . is associated. Opponents of mystics sometimes used this method to test their legitimacy, and often, after being recognized as a mystic, they sought forgiveness and became mystics' followers. In this article, while collecting, classifying and analyzing such miracles in earlier mystical books, it has been tried to point out recent examples of this virtue.

The purpose of this research is to investigate the implications of ethical education from the point of view of Rumi's epistemology. The present research is a fundamental research and data acquisition tool. Data analysis is conducted through the classification and interpretation of the information obtained. From its very beginnings, man has always been a curious and inquisitive creature looking for goals to reach him, but what a destination is, where it is, and who it is has been an important issue that makes people more curious and purposeful. The issue of mystical intuition began from the very beginning of Islam and with the advent of the Qur'an, and it was raised as a way of communication between man and God. But the wisdom of the intellect or the general wisdom and the prudence of the praise. Accordingly, Rumi's poems were examined. Rumi describes his creation as love and describes the hidden language of phenomena as a subtle whisper that emanates from passion and passion. In his view, the glorification of the beings and their movement is a manifestation of love, and love is the tendency of the beings. In the case of man, Rumi introduces love as the natural and indisputable right of man, and begins his love for Masnavi by praising this love. Because he knows that this divine gift can not be described as human. He believes that the structure of human beliefs is shaped by his moral characteristics and that the moral contaminants of human knowledge are distorted. The findings of the research show that the methods, steps and principles of moral education from the point of view of Rumi are as follows: self-hypnosis, self-imbibition, blessing, cultivation, and avoidance of imitation. The stages describe repentance, patience, patience, faith, submission and submission, poverty and mortality, and principles including perfection, cultivation, counseling, avoidance of obedience, avoidance of unconsidered generalization and individual differences in human beings.

Praying and expressing mystery and need with God are among the emphatic religious and mystical teachings. On the other hand, one of the mystical levels and authorities is the position of Reza, that is, the seeker must have complete satisfaction with the divine destiny and be always satisfied with the satisfaction of the truth. The question is whether there is a contradiction between praying and the status of satisfaction. In this research, there are a few things that have been indicated on the necessity of prayer and supplication from the Holy Quran and the hadiths of the Infallibles (AS) and the words of the saints of God, and it has been stated that prayer is the brain of worship, prayer is the weapon of the believer and There are those who do not succeed in praying. The great Islamic mystics also say about Reza that the seeker should not be sad about what he lost and should not be happy about what he achieves, and he should be satisfied with the judgment of truth and be sure that God has the best destinies for him in mind. Has taken and all things are based on divine wisdom, so do not object to the divine judgment and be thankful. From the analysis of these two seemingly reciprocal matters based on the Qur'an and mysticism, it has been concluded that the seeker can start praying while he must be satisfied with the divine judgment. He considers praying as a divine command, a means of talking to God and his duty, and on the other hand, he is completely satisfied with everything that is intended for man in fate and destiny, and he likes whatever God has pleased for him.

Language is the most important tool for communication by means of which human being can express his or her meanings and various needs. One of such needs is expression of envy, homesickness, and grief for the past called nostalgia. The sense of nostalgia is mingled with the thinking, sensation, and behavior of humankind. In Sufism and Islamic mysticism, nostalgia is remarkable presence having meaningful dimensions and various interpretations. In addition, nostalgia is the most impressive psychological activities in Persian literature, especially in the eighth century for which there are two mystical poets, namely Khaju Kermani and Salman Savoji. This paper investigates through descriptive analytic methodology aimed at the study of the poems by Khaju Kermani and Salman Savoji on the mystical nostalgia to explain the different types of nostalgia and the causes pertinent to that notion from their standpoint. The most significant thing this paper accomplishes is the identification of various factors affecting the mind and thought of the poet and its reflection on the better understanding and relation with their poems. The original staying away from home country and real beloved is the nostalgic themes of their works. The results of this paper explains why Salman Savoji, like Khaju Kermani, has felt the mystical nostalgia arisen from distance from real beloved and original homeland. After a short introduction on the multifaceted concepts of traditional, modern, and postmodern nostalgia, the writer deals with the explanation and account of nostalgic idea and its subdivisions in Khaju Kermani’ s and Salman Savoji’ s divans with reference to dictionaries and reference sources and articles, and thereafter, he mentions some evidences of their literature for each subject matter.

Among the works of mystical literature, Tazkerat al-Owliya, as one of the valuable works of Attar Neyshabouri to deal with the situations, thoughts and speeches of mystics and Sufi elders allocates a wide range of social relations. Attar's emphasis on this issue causes social agents to display their work in different ways. These representations are purposeful and in order to instill Attar's mystical ideology on the audience. The main purpose of this study is to analyze the discourse of Fazil bin Ayyaz based on Van Leeuwen's model and to examine the representation of social agents in it. Since Attar in this story seeks to transcend knowledge and show the spiritual status of Fazil by fading the discourse system of the thief and the ruler and also highlighting the discourse system of the mystic; Therefore, the analysis of Fazil's discourse as a discourse arising from the social strata of mystics at that time reveals new results. Therefore, in the present study, we decided to express the relationship between activations and passivations of social agents, to find out how Attar, in a stylistic creativity, familiarize the audience with the names of individuals, groups, places and times that social agents have an active role in it and what measures have been taken to determine the role and activation of social agents regarding the action of Fazil ibn Ayyaz and to make passive about the action of his followers, especially Harun al-Rasheed. This issue will be conducted with a literary and mystical analysis approach.

From time immemorial, symbolism has been a way of telling stories and myths. This statement also applies to ancient Persian literature in Iran. The socio-cultural movement of mysticism and Sufism required a certain kind of language so that it would not be easy for those who are unfamiliar with these concepts to understand its deep meanings. Avicenn in his Resalat-Al-Tair and Attar in Manṭ iq-uṭ-Ṭ ayr, used symbols to express the secondary concepts that are specific to the realm of mysticism. The present article, in an analytical descriptive manner, compares the types of symbols in the two texts. The results of the present study indicate that Ibn Sina and Attar both used the symbol to express mystical concepts, in such a way that these two works can be considered as symbolic stories with mystical colors. Most of the symbols of these two works, especially the logic of the bird, are among the symbolic (conventional) symbols. In the sense that it is the result of the initiative and creativity of Ibn Shina and Attar. Apart from this, traditional (general) symbols can also be found in these two works.

The law of attraction is the belief that by focusing on positive or negative thoughts and ideas, whatever you think will be achieved. The law of attraction is a universal law that says that after setting a goal and accelerating the effort to achieve it, one should constantly align one's thoughts, actions and feelings with the desired goal and purpose. We absorb everything we often think about, good or bad. Rumi, centuries before talking about the law of attraction as one of the most successful universal laws and in harmony with the universe in order to achieve the desired goal, consciously and consciously understood many of these laws and this law in full Accuracy has been introduced and applied in a practical and applied way; Throughout Rumi's Masnavi is the presentation of universal laws, each of which encompasses some form of law of attraction. This article discusses the effect of thought and the laws governing it in a descriptive-analytical manner and based on library and document research data, then discusses the examples of this universal law in Rumi's ideas, especially Masnavi. The results and findings of the research indicate that Rumi paid special attention to this law in addition to his mystical thoughts and ideas long before the law of absorption was introduced in psychology and modern philosophy. In Masnavi, Rumi refers to the law of attraction as "common value" and "this identity"; it is so common to find something we think about.

The Holy Quran as a divine book has always been considered by Muslim thinkers and each of them tried to present their interpretation and interpretation in a specific style to their own scientific community. Abolfotuh Razi, Rashid al-Din Meybodi and Mousavi Garmaroodi are among those who have taken great strides in the field of interpretation and translation of the Qur'an. Abolfotuh Razi is one of the most prominent preachers in the Ray region in the sixth century AH. This position has caused his interpretation to have a preacher style. One of the requirements of such a style is to pay special attention to interpretive narrations. Abu al-Futuh has been influenced by previous interpretations such as Jame 'al-Bayyan and Tebyan and has influenced later interpretations. Its linguistic style is ultimately simple and fluent, with eloquence and rhetoric specific to the fourth and fifth centuries, far removed from superficial and verbal tasks. In Kashf al-Asrar, Rashid al-Din Meybodi interprets the verses of the Qur'an three times, while at the same time he speaks in detail about recitation, revelation, news and hadiths, etc. and in the third turn he justifies and interprets the verses to the taste of Sufis and mystics. The interpretation of Kashf al-Asrar has benefited greatly from the elements and mechanisms of inducing meanings, such as imaginary, permissible, prostration, simile, and metaphor. Among the Persian translations of the Qur'an, especially in recent decades, several translations that are very fluent, accurate and beautiful have been published, one of which is the translation of Ali Mousavi Garmaroodi. In this research, it is a descriptive analysis. By comparing the interpretation of Kashf al-Asrar and the interpretation of Rawd al-Jannan by Abu al-Futuh al-Razi, both of which were written in the sixth century, with the new interpretation of Mousavi Garma Rudi, Meybodi's mystical views are influenced by other interpretations. To be shown.

Arguing that religion is the promise of God and that the knowledge and act of God may not contradict, the Indian Sir Syed Ahmed Khan deems the empirical theories arisen from sensations as something absolute and unchanging; interprets the absolute religious teachings, metaphysic things, and mystical intuitions through symbolic language of religion; and considers the truth of all prophesy, revelation, prophetic miracles, angels, demons, mystical intuitions, and imams’ generosities as illusions. Conversely, Allaneh Tabatabaei, rejecting the allegations, argues the words in their conventional and lexical meanings and uses references to the verses interpreting other verses without reasoning in a way that we usually resort to; expressing the law of causality, he explains the miracles in a form of natural processing that affected by God under the circumstances of time and cause of the occurance.

The attainment of knowledge is the most important goal of the philosophical, artistic and mystical efforts of the world of today and yesterday. The power of revelation is sometimes exercised with imagination and imagination; But many similarities and commonalities can be found between them. In this study, the aim is to examine mystical ideas in two works that seem to contradict mysticism, but research on them has shown that, despite the apparent contradictions, there are many similarities and commonalities in achieving knowledge. Shahnameh is not a mystical work. However, the origin of mysticism is the God-seeking nature of man and no heart can be found in which there is no sign of mystical tendencies and thoughts. Some of the mythological and epic characters of Shahnameh are the gods of Rig Veda religious songs; After the advent of Ashuzardasht and the spread of monotheism, they appeared in the form of gods and kings in the first epic work, Avesta, and after Islam, they became the great kings and heroes of Shahnameh; in the history of these men and in some other The stories of Shahnameh come to discussions in which Ferdowsi's poetry becomes more like a mystical allegorical system. In this research, while introducing these characters to the mythical background and their evolution from the Vedas to Avesta and Shahnameh and analysis Mystical mention of each.

Human dignity is one of the most important issues in the field of philosophy, law, ethics and mysticism; Because this issue is the basis and source of many human rights, privileges and duties. Human dignity is considered as a right or a set of inalienable rights and the basis of human rights that the Islamic society is obliged to observe. If this principle is ignored and there is no practical commitment to its effects, values such as freedom, privacy, justice and equality will lose their meaning. According to the verses of the Qur'an and the hadiths, the basic principle of human dignity is that no one has the right to enter the privacy of another human being without permission, except in special cases where a valid rational or narrative reason indicates its permission. Having privacy or the right to privacy is one of the houses emphasized by mysticism and is one of the sources of self-knowledge and theology. Examining the verses and hadiths that have been narrated to prove human privacy, it is obtained that the principles and legal requirements in the field of human privacy include: providing security, freedom, peace and protection of dignity, human dignity, sense of responsibility and duty, the sanctity of man is moral commands and prohibitions, and since according to the noble verse: (Esraa / 70) Ashraf human beings are creatures and worthy of respect. Naturally, his dignity, honor and security must be preserved. On the other hand, the protection of these matters requires that his privacy not be violated, so God Almighty has forbidden anything that requires the violation of human privacy.