PAZHUHISHNAMIH IRFAN
Year:2023 | Volume:15 | Issue:30|Papers Count:12

By focusing on the emotional side of the theory of care, one can reread texts from ancient works and recognize similarities in the direction of restoring moral relationships. This recognition can be expanded, especially by referring to the mystical tradition of Iran and documenting its reference texts. The present article interprets the theme of justice in close connection with "ethical care of self and others" considering the Treatise of Qushayri (Risala Qushayriyya). After establishing the position of care-oriented justice in Qashiri's text, attention is paid to its moral-normative efficiency for today's world. This critical review, which continued the initial discussion of the research in a descriptive and analytical way, was organized by referring to Descartes' provisional ethics; Because this philosopher's reading of ethics lays the groundwork for coexistence in a state of intellectual conflict. Acknowledging that Descartes' manner provides an up-to-date condition for moral care connected to justice, the capacity of Qashyri's mystical approach to fulfill a similar purpose can be recognized.

2Although this collection was made by Sheikh Safi al-Din Ardabili in different periods; But it is stated in historical books that the design of this collection in the dream was inspired by Sadr al-Din Musa, the sheikh's son, to the architect of the building. According to the prevailing beliefs in the patriarchal and Safavid historical period, this collection can be considered as an unconscious manifestation of Sufism. On the other hand, in Jung Kohan analytical psychology, the model of "individuality process" has been proposed, which is related to spiritual questions such as the meaning of life and the purpose of existence. This archetype can be compared with mystical behavior in the school of Islam. The purpose of this article is to answer the question whether by examining the archetype of individuality, it is possible to understand the concept and how to find its objectivity in this collection? In this article, the historical perception approach has been used in the method of historical interpretation. And we will try to examine the quality and relationship between these signs and the archetypes in this field. As a result, the physical structure of this complex is based on the levels of mysticism as well as the four stages of the archetype of individuality, and at the end of this set, the physical signs indicate the emergence of the complete archetype of individuality. It can be said that as with the conscious and unconscious adaptation (circle and cycle), Mandela's physical sign is formed. In architecture, the circle is the symbol of the original unity and the sky, and in the center of everything, they come together in coexistence. The number seven, which is the basis of mysticism, is also the organizer of the architectural movement spaces of this complex.

Review From a phenomenological point of view, the patterns of discourse of practical and theoretical wisdom of Muslim mystics are related to the relations between the thoughts and opinions of believing mystics to other revelatory religions, including Christianity. Middle. The patterns of this discourse are in line with the principles of the Pythagorean-Socratic-Platonic philosophy

2It is possible to divide Imam Khomeini's definitions of mystical taste into three general headings: epistemological, existential, and cosmological definitions, and consider each heading as having characteristics But it is not possible to find a common component or components in all the meanings and words of Imam Khomeini about mystical taste. Therefore, the best means of explaining and formulating mystical taste is the idea of Wittgenstein family resemblance. The concept of family resemblance is explained in the first place by reference to the concept of game. Wittgenstein argues that just as there is nothing unique in games that is common to all of them, there is nothing unique in the various uses of language that is common to all, but, just like in games, there is a system of overlap and similarities. The epistemological, ontological, and cosmological aspects of mystical taste overlap, and no common component or components are found in all of their characteristics, and these three mystical aspects are placed in a family resemblance. In fact, there is no common component or components in all the features of the concept of mystical taste, but there is a system of overlapping similarities; That is, there is a complex network of similarities that, when overlapped, maintains the coherence of the similarities.

2Dervishes of Iran are considered Sufis in the Jirga, who use axes and hatchets in their religious rituals. The reasons for the use of this tool by Dervish are in an aura of ambiguity. Therefore, in this essay, in order to clarify the reasons and the type of operation of this weapon by Dervish, its existential philosophy from the pre- and post-Islamic periods has been discussed by citing documentary information. And by the library method and by the analytical-historical research method, the historical background of the emergence of metal tabrizin in the plateau of Iran has been evaluated first. And with reference to historical documents, the origin and place of the spiritual value of the ax in Dervish culture and belief have been investigated And we are looking to verify this hypothesis that it seems that the ax is a military and ritual tool that was used by the horsemen in the Sassanid era and then by the Sufis in the Islamic era. The result is that dervishes are among the ancient sects and the ax is a sign and evidence of the ancient relationship between dervishes and ancient Iranian rituals.

The role of the teacher of ethics in the mystical and spiritual education of the seeker is an irreplaceable role in such a way that without a teacher and guide, it is difficult and impossible for the seeker to go through the ups and downs path and achieve mystical knowledge. In the meantime, in many cases, the seeker gets confused in the knowledge and functions of the teacher of ethics, therefore, the present research with the analytical-descriptive method, has tried to provide valid reasons for the necessity of the knowledge and functions of the teacher by analyzing religious and mystical sources. Provide ethics. Based on the findings and results of the research, it can be said that:  The intellectual reason of the scholar's reference to the ignorant and a number of Qur'anic and narrative evidences and the words and lives of the scholars strongly emphasize the necessity of using the teacher of ethics in religious and mystical education. In order to recognize the master, the methods have been stated, the most important of which is to ask the people of conduct, the permission of the master of conduct, and to identify important traits in him. Paying attention to the correct understanding of the teacher and his position minimizes the appearance of pretentious and mystical people; Also, one of the functions of an ethics teacher is to pay attention to students' spiritual perfections and monotheistic authorities, which is associated with the spiritual guidance and sometimes development of students.

2Inexpressibility is one of the important characteristics of the symbolic language of mysticism, and the expression of intuitive secrets and mystical experiences in Persian literature has been done in various ways, especially through poetic poetic stories. Dealing with mystical stories after the 7th century - when mysticism was shaped and consolidated and passed its peak of brilliance and its theoretical foundations were formulated - is of particular importance. The purpose of the present research is to examine and analyze the selected content of mystical poems in the poetry of prominent mystic poets in the time domain of the 8th to 11th centuries of Hijri. The questions of the present research are: 1- Do mystical stories, in addition to having common features with ancient stories, have unique and specific features? 2- Were the poets of the eighth century until the beginning of the twelfth century, in creating mystical stories, merely imitators of the poets before them or were they innovative in this field? This research is of a qualitative type, which has been carried out with the analytical descriptive method, using the content analysis method and the use of library resources. The findings show that in this era, we are witnessing the popularization of mysticism and the entry of Ibn-Arabi's mysticism into the mysticism of Khorasan, and the mystic poets of this period did not turn them into mere imitators, but with a personal angle and perspective. In an innovative approach to mystical terms, they have expanded the scope of their definitions. In some cases, the stories originated from the intuitions and mystical experiences of the poet and were made and elaborated. In some few cases, the stories have weak arguments and are expressed in a vernacular manner. The use of mystical allegory, the style of the story within the story, and mystical symbols with the aim of popularizing mysticism are other characteristics of mystical stories written in this era. Also, in this period, in the works of some poets such as: Amir Khosrow, Jami, Sheikh Bahai, Vahshi and others, common and repetitive stories are rarely seen, and these poets often write the outcome of the story during the story. They did not express and leave the conclusions to the audience, but some other poets such as Sheikh Bahai and in some cases Imad Faqih have acted contrary to these poets.

One of the fundamental questions of man is the question of what and the existence of God, to which the philosophical, theological and mystical schools answer according to their own method. In this way, by reading the epistemological views of Rumi and the philosophical views of Leibniz, it can be seen that behind the phenomena and manifestations of the world of creation, there is an infinite, eternal, single, conscious and complete existence. Both thinkers call this infinite being God. Hence, God is considered the center and axis of the universe of creation, the actual cause and the ultimate cause of all beings and the universe, to which the shadowy existence of beings owes its centrality. This article deals with the analytical-comparative method of analyzing the traces of Leibniz's philosophy of theology in Rumi's thought. The result of the research indicates the fusion of Western philosophy and Eastern mysticism in the minds and languages ​​of these two thinkers who lived in two different cultures and languages; In such a way that the manifestations of the universe and man are considered as a mirror in which God is reflected.

2"Esteem",one of the mystical states, is obedience, which brings the seeker closer to his superior.In this study, the authors, whilst examining Ibn Arabi and Rumi's perception of the mystical state of "esteem", have presented the common and different thoughts, beliefs and experiences of these two philosophers on Sufism and Islamic mysticism.This descriptive-analytical  article,is based on the structural and general commonalities and  differences. According to the findings of the research, Ibn Arabi believes that if the meaning of esteem is not spatial or temporal contiguity, this type of esteem can be considered as authorities. But if it means closeness between two substances,then esteem is dependent upon circumstances.To describe"esteem", Rumi also believes that the closeness of God to man and the world is beyond circumstances and free from spatial dimensions, and most important of all, is the inefficiency of the intellect in expressing the intuitive occurrence of  esteem that occurs to the seeker.According to both of the philosophers, esteem is the attribute of a servant  whom contiguity of the Almighty is endowed with, and this is due to man's necessitousness and his need to the Eternal.Man, manifester of Devin attributes,seeks contiguity to God at all times. One of Ibn Arabi's innovations in explaining the mystical "esteem" is concentrating on contiguity to God, which is exclusive to the caliphs and messengers,who in conveying the message have a vicarious role.Due to Sheikh Akbar's opinion that prophecy is not the kind of divine blessing and attribute  to be manifested.

In this essay, the type of mysticism of Saint Benedict as one of the most important Christian monastic and mystical personalities and Khajeh Abdullah Ansari has been comparatively studied. This research has been done by descriptive-analytical method focusing on the book of The Rule of St. Benedict and Stations of the Wayfarer (Manazil Al-Sa'erin) from Khajeh Abdullah Ansari. By analyzing the mystical texts of these two mystical personalities, it is obtained that both are practical mysticism which is based on Master (sheikh), as well as believing in Unity of existence and concerning Shariah law. Benedictine mysticism is also a mystical monasticism and insist on way of love; But the mysticism of Khajeh is not monastic and has a combination of drunkenness (sukr) than of sobriety (sahw). In terms of mystical level, Benedict's mysticism is suitable for beginners; But Khajeh in Manazil Al-Sa'erin has expressed the comprehensive behavior plan from the beginning to the highest level.

This essay deals with “repentance” (Tawba). By analyzing the resources and compering the religious point of view with mystics’ perspectives, this essay wants to explain the main aspects of this issue as well as wants to assess the coherency of mystics’ point of view to religious law.  According to Quran and prophetic traditions the term “repentance”, by its nature and concept means “returning to God”. This is acknowledged by mystics, too.  Mystics, following the Quran and prophetic tradition, on the other hand, also believe that repentance like many other religious concepts is a reality by variety of degrees.  Thus, the returning to God can be seen at all degrees of repentance and, so, every human being, at any degree needs to return to the Real.  Therefore, according to human being’s degrees the repentance has degrees. There are, also, evidences that show that repentance, in its ultimate level is “returning from what is other than God to God”.  Providing the best explanation of these religious teachings, mystics asserted that the highest level of repentance is not but returning from everything to the almighty God.

Roshan Amir, the so-called locals (Baba Roshan), is one of the most important and influential mystics of the 6th century AH. This prominent religious figure during his lifetime coincided with the peak of the emergence of mystical scholars and sheikhs in Iran, he adopted the profession of Sufism and Sufism. With a slight reference to his historical sources, he is introduced as the father of Sheikh Zahid. Sheikh became very important among the famous mystics of his time and became a trans-regional figure. In addition, seekers gathered their grandchildren and grandchildren in the circle of Sufism, the most important of which is Sheikh Zahedgilani, the teacher of Sheikh Safi al-Din Ardabili, the leader of the Safavid sect. This mystic and the location of his tomb have not been studied in terms of identification, historical and archaeological studies and have remained unknown and neglected until now. Therefore, the present article tries to introduce and recognize it and respond to his mystical personality.Currently, his tomb, which is one of the medieval Islamic buildings, is located near the village of Khasheh Heyran, Namin city of Ardabil province. The present study deals with it for the first time from an analytical and descriptive approach.