Mystical Literature
Year:2021 | Volume:12 | Issue:23|Papers Count:7

Interpretation (Ta’ wil) in the Sufi discourse of enthusiasm, namely in the works and thought of Ayn al-Quzat, is regarded as a fundamental principle. In his philosophical mysticism, which comprises a hierarchical and graded design, every concept has a beginning and an end. The spiritual seeker moves from the starting point to the end point and at the end he undergoes various stages to reach the final. Ayn al-Quzat’ s tripartite interpretive stages find ontological facet, in addition to epistemological status, in light of the three-tiered epistemological-perceptual orders of "reading", "knowing", and "reaching"; an interpretive hierarchy that ultimately leads to an esoteric transformation and the opening of the eyes and heart to a new realm and horizon. In Paul Ricoeur's hermeneutic arc, the interpreter or reader undergoes the stages of “ explication” , “ understanding” , and “ self-appropriation” while interacting with the text. In “ explication” , the reader examines the structure of utterances and pays attention to words’ semiotics. In the stage of “ understanding” , the interpreter or reader seeks to fathom the depth of the meanings and unveil the author’ s implicit propositions. “ Self-appropriation” is the final stage of understanding through which semantic data transform the interpreter and make him/her achieve a different understanding of him/herself. In this study, we attempt to draw an analogy between the tripartite interpretive stages of Ayn al-Quzat and Ricoeur's hermeneutic arc. Besides pointing to the similarities and differences of these two interpretive/hermeneutic approaches, we attempt to elucidate the interpretive arc in the intellectual system of Ayn al-Quzat.

The process of mystical language formation spans a wide range and comprises various dimensions. The aim of this paper is to present a model for analyzing the process of mystical language formation derived from the holy Qur’ an. This model consists of stages based on which the process of mystical language formation can be analyzed out of the Qur’ anic language system in mystical-didactic texts. It focuses on the relative meanings of Qur’ anic words in mystical-didactic texts via drawing semantic fields, and is developed from re-constructing Izutsu`s theory in the book God and Man in the Qur’ an. The analysis of semantic changes of the words requires attention to the relationships among the text, society, and author. In view of that, the proposed model aids to understand the reason for semantic changes of Qur’ anic words in mystical texts through considering the quadrilateral relationships among the text, society, status of Islamic mysticism, and author. The research shows that in this reciprocal attitude, which is based on the influence of the Qur’ an on Islamic mysticism and the influence of Islamic mysticism on the meanings of Qur’ anic words, the process of mystical language formation can be directly analyzed from the Qur’ an using this novel model.

According to phenomenologists of religion, revelation means the manifestation of the sacred based on divine grace to man, the output of which is a spiritual experience, unity, novel recognition, and rebirth. On this basis, the phenomenon of revelation can be studied regarding three aspects: the manifestation of the sacred, man, and the role of revelation. Since the writings of Ruzbihan Baqli and Hildegard of Bingen are based on the experiences of revelation, the researcher seeks to explore the conception of revelation on the basis of the three angles of revelation considering the mystical findings of these two mystics. The comparative method adopted in this study, in place of a framework called similarities and differences (Essentialism and Structuralism), first examines the main characteristics of each angle and then confronts them like two mirrors facing each other. Our findings show that Ruzbihan seeks mystical experience from God and participates in revelation with God; Hildegard, on the other hand, finds knowledge of the divine mystery in revelation and, as the third person, narrates it to the Christian community.

The concept of episteme and the means of achieving it in Sufi texts and writings have always been among the important thinking priorities of Sufi writers and luminaries. Furthermore, the issue of supernatural wonders or miraculous acts performed by Sufi spiritual masters (Karā mā t) is regarded as one of the most evident aspects of their manners and has come to be known as a true test and criterion for assessing the spiritual status of the saintly people. This research aims to answer these two questions: What is knowledge/episteme in Sheikh-e Jam’ s view? And what is the connection between Sheikh Ahmad-e Jam's distinguishing supernatural wonders, i. e. transformation of the essence (qalb-e jowhar), and the definition of epistemology in his school of thought? To that aim, first, the status and definition of epistemology in the texts of Sufism are examined and then, the definition of the same concept in Sheikh-e Jam's writings and the features of knowledge and episteme in his works are explicated. Based on his writings, we can safely assume that Sheikh-e Jam thinks of knowledge as the elixir (as in alchemy) which leads to the transformation of the mystic's nature; he is also of the belief that achieving this knowledge coincides with gaining a special power to interfere with the essence of the objects. Then, the significance of the “ transformation of the essence” in Sheikh-e Jam's writings and its connection with the doctrines of Karamiyya Islamic sect will be investigated. After these three introductions, the connection between the miraculous acts of Sheikh-e Jam and his specific epistemological stance will be illuminated. In view of that, the logic of narrating such spiritual feats will make sense in the field of contrastive discourse, beyond that of forgery and fabrication.

This research investigates and analyzes Attar's constructive interactions and confrontations with the principles of philosophical mysticism and reveals the effect of this constructive interaction and confrontation in the transformation of one-dimensional monastic mysticism into dynamic discoursal and rational mysticism. The research problem addressed by this study is which parts of the approaches, methods and instruments of Ibn Sina's (Avicenna’ s) philosophical mysticism have been adopted by Attar in framing the structure and symbolic-allegorical content of his three mystical Masnavis and what interactions or confrontations he has had with the principles of philosophical mysticism. This analytic-argumentative library research was conducted via close study of rational and mystical concepts in the content of the related texts and the reasoning and deductions were based on logical analysis. The purpose of this research is to identify Attar's dual approaches to the principles and content of Avicenna's Risalat-ut-Tayr and the theory of Grace and Intellect— as the basics of philosophical mysticism— and to distinguish their useful and harmful aspects. It also aims to identify Attar's approach in interacting with harmful aspects and optimizing or modifying them to reduce their harms. The significance of the study is to critique Attar's performance in optimal use of the principles of philosophical mysticism, methods, and instruments for developing and justifying the desired levels of his mystical manner. The findings of this study can aid to better understand Attar's approach to mysticism and the impact of his Masnavis on elevating the methods and instruments of mystical recognition.

Science and learning science are among the most important and pivotal concerns of Jalaluddin Mohammad Balkhi, the great mystic and thinker of the seventh century, who in his works attempted to present and accurately critique science and men of science as well as their blights and teleological purposes. Rumi divides human sciences and scholars into two categories of real and religious, and imitative and mundane. Still, in his view, the most essential discussion is studying the blights, teleological purposes, motives, and moral duties of all kinds of science and episteme that one acquires in this world or imparts with knowledge-seekers and pupils. In this study, adopting content analysis method and logical-methodological and hermeneutic approach, Rumi's theoretical and critical approaches to science and science studies have been categorized under four themes of critical and pathological; functional and teleological; psychological and motivational; and ethical and conscience-related qualities. The first significance of the study is showing that Rumi's discussions in the field of science and science studies require further academic and epistemological investigations, perhaps more than his other discussions. The second implication is that the potential or actual, logical, critical or ethical functions of this kind of science studies become clear. The third important ethical-epistemological function of this approach is that it warns the scholars against the blights and complications caused by learning science, considering the harms, motives and duties of each.

Ilahiname, the fourth Mathnavi by Mohammad Hossein Hosseini-e-Shirazi (1184-1249 AH), is one of the mystic works of Qajar era about which no research has been conducted. Among seven available manuscripts, the manuscript of Shiraz Allameh-Tabatabaei Library is the most credible one as confirmed by the poet. Ilahiname is a collection of mystic poetry containing over 9000 verses including hymns, allegories, and speeches that the poet has written preludes in rhythmic and rhymed prose for its different sections. Hosseini was one of the mystic leaders of Ne’ matollahi sect and had been granted the status of guiding people for years. Due to his acquaintance with mystic texts, he tried to benefit from former mystic works, namely Mathnavi-Ma’ navi in composing his poems. Hosseini’ s emulation of Mowlavi (Rumi) or the impact of Ihahiname from Mathnavi-Ma’ navi is sometimes clear and sometimes implicit in the work. Inserting Qur’ anic verses; citing anecdotes and poems; bringing similar anecdotes; imitating Mathnavi narrative structure; interrupting and digressing anecdotes by the narrator; and expressing mystic thoughts represent this relationship. Considering his intellectual stance, presenting Shiite's thoughts, focusing on love in spiritual journeying, following the spiritual guide, and criticizing hypocritical piety are all evident in the work. The simple, clear, and smooth language and the use of vivid imageries have made Ilahiname a pleasant literary work; though there are obvious redundancies and repetitions in the text. The present research, using descriptive-analytical method, introduces Ilahiname, discusses its features, and analyzes its relationship with former texts especially Mathnavi-Ma’ navi. It brings to the fore the work’ s worth and nobility and acknowledges its significance in knowing the evolution of mystical literature.