Religions and Mysticism
Year:2015 | Volume:47 | Issue:2|Papers Count:7

The theory of the perfect man in Islamic mysticism And Judaism mysticism derived from the Quran and the Tradition, Torah and the Tradition. It can also be found in other religions. After monotheism and Knowledge of God this subject is the most important theme in the divine religions. Because of the perfect man and Adam Kadmon are the most complet and highest of Manisestion of ALLA and YAHVA comerhensive of the Names and Attri Buties and Sefirot, Begining , and end of Existems and intcarnation Karan and torah. But among all religions, Islam and then Judaism have more emphasis on this subject and among Muslem thinkers Ibn Arabi and among Jewish thinkers Deleon are the hero of it. In this paper we will discuss Ibn Arabi's and Deleon's viewpoints concerning the perfect man based Quranic and Torahic Verses and them Traditions.

The present article examines the role of Madrasah (school) in the Shia Safavid Iran has expanded on that show how the Madrasah could affect the development of Twelver Shiite in Iran. The trend was to build Madrasah in the Safavid era was supported by the Safavid government. In endowment’s madrasahes, especially madrasahes that were more than endowments and financial institutions to hold the attention of Shiite religious rites. Madrasah as much as possible during this period was the Shiite religion and education. Survivors through their Madrasah education plays an important role in promoting the Shiite in society. Training in madrasah, specialy Madrasahes of grate cities, influenced in developing of Shiite on formal and unformal posts.

In Islamic Sufism and Mysticism, especially the sufi order Kubrawiyya, descripting the waystation of traversing and aspect of heart and vision of privacy by lights and colors and the Sufi Master role in this regard has special significance. Ala- al dawla Semnani (659-736) and Sayyid muhammad nūrbakhsh (795-869), two renowned mystics of this order, in their works have addressed this issue. ' Ala- al dawla what say kubrawiyya, seven aspect of heart, calls it subtle things and in his exposition, each of these seven subtle things in human existence that is microcosm, as existence of the prophet and their manifestation in macrocosm and also one of these, possessing specific light with color specialty its own that wayfarer in stages and aspects, in revealing will see the light. Nūrbakhsh too by explanation stages of light and divide it into Existence, knowledge, and Brightness (d ‎‎‎ iya′) and accordance of each with Fifth worlds and imagination of it with colors and expression of divine emanation and its relationship with the celestial spheres, and the symbolic relationship between erratic lights and determining manifestations has given symbolic form to this issue. Analytical and comparative study of the subject in some Kubrawiyya mystical texts and works of Semnani and Nūrbakhsh, can open up new territory for man to understand the mystical unveiling.

Subject matter of the Islamic Sufism is the Unity and unitary, i.e. Perfect man and there are many deep and valuable conversations about that as one of the main fundamentals of Islamic Sufism. One of the clear characteristics of a perfect human is the knowledge. This research aims to study the nature of knowledge from SeyyedHeidarAmoli’s Point of View. Results of the research are as follows: Seyed Heidar Amoli’s had shown the comprehensiveness, originality and superiority of perfect man’s knowledge via establish the relation between knowledge and the intuitive knowledge between with the aim of triple (Sharia, Tariqa and haqiqa), also Elm-Alyaghin, Eyn-Alyaghin, Hagh-Alyaghin. Thus, he believes that nature of the knowledge of perfect man is the same as intuition and its components are: comprehensiveness, continuity, holly assurance, instant, inherited, blessing and originality. Seyed Heidar, also has determined the knowledge of perfect man in two Accenting and descanting ways based on personal unity and with the aim of union. Moreover, as a Shiat, he believes that Prophet Mohammad and Imams are samples of perfect man.

Secret is one of the key notions in studying the content of Ibn ' Arabi's mysticism. Secret is a divine bounty which conferred upon the creatures by God and indicates a path stretching byond the reason. As an extension of secret God can be experienced by the mystic. Of course understanding God is a matter of faith and intuition and does not fit the medium of reason. The limits of language tiles the path for the mystic to engage in paradoxes, Theo pathetic exclamations and symbolic expressions. However, Ibn ' Arabi believes that secrets could be expressed in symbolic language but paradox is a sign of weakness of the soul and insufficiency of initiation. Then paradox is not a viable medium for the expression of secrets. The relation of secret and mystery with such notions as wonder and the extensions of secret are among the issues dealt with in this essay.

Miracles recounted in Sufi’s books during different historical periods have been traced by narrative, rhetorical and semantic developments due to various reasons; so that in early periods they have had simple interpretations and fairly believable contents. But with the passage of time and in line with political and social changes, the simplicity of these miracles has changed to exaggeration. This issue is peaked in sixth century so that, at times, it leaves no space for any justification. This paper, accentuating two mystic texts of ASRAR -AL- TOHID as the surviving heritage of mystical tradition of fourth century and MAGHAMAT -E- AHMADE JAM as the surviving heritage of mystical tradition of sixth century, as well as highlighting the dominant aspect of each work, aims to investigate the whys and hows of this development and its detailed reasons regarding the developmental considerations taken into account in the narration of these miracles over these long years. Undoubtedly, political upheavals and social turmoil, several years of Seljuk Turks’ dominations, and as a corollary, the sharp decline of rational science and a downturn in rationalism in sixth century, are inextricably connected with content and rhetorical decline of miracles recounted in Mysticism.

Essenes are a sect of Jewish that dwelled in Palestine and Syria and have been known as ascetics in Jew history in second century (BC).This sect because of their special doctorine and rituals that is different of other Jewish sects are accounted as heralds of Christianity. All of information about this sect has been drived from Greek sources and Qumran documents that it´s possible these documents are related to Essene school. The basis of ideas of this sect are based on observance of moral doctorine and the basis of their rituals are on purge and worship. Although the theological doctorine of this group is similar to other monastic doctorine but their special theoretical and practical doctorine isolate it from the other schools. Since some of these doctorine and rituals are section of theology of Mandaean school that continue to live in regions of Iran and Iraq it has made supposition of relation between them for some scholars. Of course on one hand because of the Mandaean doctorine has been drived from different religions and also dispersal of their theological doctorine and on the other hand because of some basic different that exists between their doctorine and Essense, the possibility of relation between these two groups is a hypothesis that has been represented by a few scholars. Anyway the supposition of relation Essenes and Mandaeans caused to do comparision between their doctorine and rituals.