RELIGION & MYSTICISM
Year:2020 | Volume:16 | Issue:63|Papers Count:16

From the point of view of Shiites and Shiite commentators, the event of Qadir Khom and the announcement of the succession of Imam Ali (PBUH) by the Holy Prophet (PBUH) is one of the greatest historical events of the beginning of Islam and beholds a special position particularly to substantiate the legitimacy of Amir al-Momenin (PBUH). Among the explanations of the hadith and the narration of Qadir Khom many references have been made to the verses revealed by God in this regard, including the verse of “ Tabliq” and the verse of “ Akmal” . This event has received exceptional responses due to its prominence and position among Shiites in various fields of art, society, politics and also in the daily life of Muslims. In the meantime, Islamic-Iranian painting has provided the painters with an opportunity to portray and display various stories and themes, specifically sacred and religious themes. Qadir Khom is one of the themes that has been written and illustrated by the order of Shiite and religious rulers and supporters. Most of the paintings obtained from this subject belong to the Safavid manuscripts that follow a unique Shiite approach. Such artworks include the works of Al-Baqiyah, Habib al-Sir, Fal-nameh, the works of Al-Muzaffar, Ahsan al-Kabar, Rozat al-Safa, the attack of Heydari, and the paintings of Master Farshchian. Most of the handwritten drawings from this copy display the event with almost the same description and interpretation of the Qadir hadith in Dasht-e Farakh, nevertheless a number of the drawings behold diverse symbols and concepts; furthermore, they demonstrate the dignity of the Imam's guardianship according to the hadiths, narrations and verses of the holy Qur'an. This article, considering the dignity and status of Imam Ali's (PBUH) guardianship has explained and examined the event of Qadir Khomin the paintings and samples obtained. Research Objectives:-1Recognizing the dignity and position of Imam Ali (PBUH) in the holy Qur'an and its manifestation in art.-2Examining Qadir Khom narration in the works of Islamic painting. Research Questions:-1How many works and manuscripts and with what perspective have depicted the Qadir Khom incident?-2In what form and approach have such paintings expressed the narration of Ghadir and the guardianship of Imam Ali (PBUH).

Mysticism entails insight in the Absolute, insight in his names, traits, and expressions. All names of Allah, such as Jamil, Badie, Mosavar, etc. are tied with art and aesthetics. Color is the expression of pluralism in unity. Light, per se, is a symbol of unity but it is embodied by color and color acts as a media for expression and emergence of light. Colors signify a specific meaning in the realm of art. For instance, green implies a divine mystical state but white is the symbol of Absoluteness. Goethic architecture seeks to create mysterious spaces through a combination of lights, shadows, and bright colors, so that the sacredness of that space is immadiately perceived. Present study attempts to examine the application of light and color in Goethic architecture and paintings. It is of descriptive-analytical type. Data is gathered through inductive reasoning and librarian method. Research findings show that Goethic architecture and painting imbued with religious concepts makes an attempt to embody God embeded in mysterious spaces through a combination of lights and colors.

The story and personality of divine prophets, based on the explicit version of the Qur'an and traditions, is one of the essential features of Islamic mysticism that has been considered by mystics in different ages. In fact, the outline of romantic love points and experiences with the aim of opening up an epistemological and aesthetic perspective is one of the most important approaches in Islamic Sufism that has been identified with the love school of mysticism. The hidden romance in these stories deals with the most important themes and implications of love, so the purpose of this study is to identify and explain the romantic approach to the story of Moses in mystical works from the fifth to the seventh century AH. In this research, the facts and evidences in mystical works have been studied by descriptive-analytic method. Investigating the evidence and research findings showed that the romantic approach is relatively similar in frequency in both poetic and affective works and in the three centuries studied. From the point of view of the subject, the conversation of God with Prophet Moses and the manifestation of the right to him has been most abundant in dealing with poets and writers.

As one of the most important mystical works of Persian language, Mathnawi deserves a lot of attention in various aspects. Rumi has used many Quranic verses in Mathnawi, and one of Rumi's most important techniques in dealing with the Qur'anic verses is their interpretation of the Holy Qur'an and their lively and romantic interpretation. It goes from appearance to backend. Basically, belief in the essence of things is at the center of Rumi's thinking, so he pays special attention to interpretation. He believes that the Holy Quran has an esoteric hidden under the rhetoric. The interpretation of the verses of the Holy Qur'an in Mathnawi is a way of interpretation that brings out the inner beyond the appearance of the standard of love but does not negate the appearance. One of the most important conditions of interpretation for him is his own interpretation, which necessitates self-knowledge and cultivation of the soul, and it requires avoidance of whim. The second, and perhaps the most important, component of interpretation is Rumi's view of the work and its result, which means that one must hope for God's mercy. The subject of this study is the mystical and romantic interpretation of Rumi's verses. One of the most important conditions of interpretation for Mowlana is the interpretation of self which requires self-knowledge and the cultivation of the soul and the result is prostration; that is, interpretation must lead one to happiness and hope in God's mercy.

Hussein ibn Mansur al-Hallaj – bereaved mystic of 3rd (A. H. ) century-has a high position in Sufism. In some Sufism books and treatises, have mentioned his sayings, spirits, and ideas and he has been criticized because of his Shath-like words – An al-hagh (means: I’ m God)-commonly. Hujwiri in Kashf ul Mahjoob and Attar in Tazkirat al-Awliya have devoted one chapter of their books to his mention. This article tries to explore al-Hallaj portrait in these two books by the descriptive-analytical method and also a comparative point of view. This research concludes that Hujwiri has depicted the portrait of al-Hallaj which is not confirmed completely by him, because of his approach of Sahv. He just confirms al-Hallaj’ s religion and miracles and believes that he isn’ t Hululi and his sayings are capable of interpretation. On the contrary, Attar depicts the sacred portrait of al-Hallaj, because of his strong tendency to Sufism. He implicitly declares that al-Hallaj’ s mistake is to make public God’ s secrets.

Ashou is one of the emerging Hindu mystics, the so-called secular mysticism, and his arguments include the basics: the denial of the religion of the Gods, and the introduction of the divine religion, the denial of the religions and the past. His mysticism has characteristics that can include: meditation, Relativism, and much, inner authenticity, reincarnation, and intellectuality, this mysticism leads mankind to selfishness and self-esteem so that everything, even God, becomes a means of gaining the benefit of the self-interest of all mankind towards the delights of the material and material world. To social reality, . In this article, the mystical principles of Imam Khomeini (PBUH) that the Qur'an, the prayers of the Imams' Imams (as), and the mystical aspects of Imam Khomeini (RA) were expressed that in fact the mysticism of the Imam has original attributes that, on the one hand, make their way to the distinct emerging mysticisms of now On the other hand, his interpretation of the world was based on the Holy Qur'an and the infallible tradition of Allah (PBUH) as well as paying attention to spirituality in individual aspects, and also the social aspects, as the source of the establishment of the holy system of the Islamic Republic of Iran.

This paper endeavors to study over the standpoint of Allameh Tababaei as a theologian, great commentator, well-aware of the expanse of Islamic mystical thoughts and fundamentals in terms of the hierarchy and realms of existence, and their relationship with divine names and attributes and the universe and the world of revelation and creation, and deliberates on his philosophical, Koranic, and mystical beliefs. What stems from the study of Allameh Tabatabaei’ s works is that while making a classifications of the hierarchy of world, he had held three viewpoints, namely philosophical, Koranic, and mystical so that he had three separate classifications due to them. In his philosophical works he points to three realms of wisdom, imagination, and matter and materials, and also in Tafsir Almizan that is interpreted verse by verse, the creatures and realms of existence are classified into the world of revelation and world of creation. However, in his views based on mystical trainings, he has argued over a world that is hierarchically superior to the entire philosophical realms, i. e. the realm of divine names and attributes. Therefore, the writer tries to recognize the consistency or inconsistency of the three viewpoints in addition to the precise description of the perspectives, and compare and study over his Koranic and mystical viewpoints with his philosophical ones. The methods used in this paper are descriptive-analytical together with the reference made to the first hand and library sources.

One of the most important issues that has occupied people's minds is the issue of determinism. Saadi, who spent many years studying and getting pensions in Al-Nizamiyya of Baghdad, had deep mystical orientation and was impressed by the ideas of the Suhrawardiyah doctrine. This led to a change in Saadi's beliefs about compulsion and his point of view tended more toward mystical compulsion rather than verbal compulsion. The question of this research is whether there are any commonalities between the obvious aspects compulsion arising from Saadi's mysticism and the compulsion arising from Sa'adi's verbal disposition. The research method used in this research was descriptive-analytical. The results showed high frequency of commonalities in the subjects of mystical compulsion and Ash'arist compulsion in Koliyat Saadi (Complete Works of Saadi).

This investigation examines some of the interpretations of the Moulavi's Qur'anic concepts in Mathnawi. Through reflection and research in Mathnawi, we find the specific characteristics of style, differentiation, and norms in it. For this reason, study and research in Mathnawi can be a strategy for better understanding the poet's period and literary personality and her role in mystical literature. The research method in this paper is a descriptive-analytical research method. Given that Moulavi has created new and special images in poetic poetry, all the researches done by this approach can lead to useful research in poetic poetry. The findings of this study show that Moulavi has a special style of his own. The most striking feature of his poetry is his interpretation of the spiritual, especially the Qur'anic concepts, and the mystical site creates a new invention. Moulavi's glance at the Qur'an's seemingly inseparable nature and his intellectual reserves in shaping his educational method inform his art and his creativity has a different color.

The description of the jumbo's contribution to the work of Muhammad bin Ghulam ibn Muhammad gohlawi is from the writers of the Indian subcontinent, was the beginning of the thirteenth century AH. Although it is a Persian work, it is important because of the knowledge and information of the mystical. In the description of the jama's book, the essence and spirit of the teachings of Sufism are reflected. What is inferred from this edition is not merely encouraging people to be isolated and away from society and civilization, but rather, in the organization of human life and in the context of human civilization in human society. He opens a broader horizon in the name of service and compassion for the creation of men. Thoughts of Gohlawi have come from a cup. In the Preface to the Companionship, he states that the heart is the source of love, and the reason that is lacking in love is a dead body and the world and everything in it is created from the influence of love. The purpose of this study was to explain the position and emphasis on the importance of recognizing the publication of the Jami Prize in Persian literature, first briefly introducing this work and its subject, then seeking the mystical and social ideas of Muhammad ibn Ghulam Gohlavi and retrieving these ideas in various fields and areas.

Religion and mysticism have affected the human life for long. Within the last few centuries, the supplementary and critical out looks of the experts to these issues have been led to establishing specific fields at universities and some researchers have considered them. These theories should be applied more efficiently in order to determine their accuracy and reliability. Based on Sween Bern’ s theory, the mystical experiences of the mystics are classified in five groups. Since Hafiz has been recognized as one of the most prominent Iranian figures in mysticism. In this research, the Sween Bern’ s theory has been applied to extract and classify the mystical experiences from Hafiz Divan. The findings of this research indicate that the considered mystical experiences in Hafiz Divan are placed in the frame of Sween Bern’ s theory. However, few points need to be explained

Monolithic works can be examined from different approaches. One of the important works of Maulana is the Mafia. The important subject of the Mafia is the allegory or application of mental concepts that has a special place in the works of Maulana. He has adorned his views with an ornamental allegory so that deep mystical concepts can be approached by the minds of the audience and the people of taste. In the present study, the author uses a descriptive-analytical research method of qualitative type, examines the concepts and structure of mystical allegories in the book "Fih Ma Fih" and seeks to answer the question that "What is the example with the parable? " The research findings show that there are 141 allegories in the book "Fih Ma Fih" which are often brief and limited to a few sentences. According to the text of the book, Maulana deals with deep mystical themes through the use of proverbs. The semantic domains of Fieh Mafia allegories are located at three levels: theology, anthropology, and ontology. Anthropology has the highest frequency and the subject of mysticism and knowledge has the highest frequency.

The existential elements of the mosque including the layout, tiling, color and light, shapes and lines contain the social and religious prophecy. In fact, the mosques in every historical period reflect the social status of their era. The main purpose of this research is phenomenological study of sacred places based on the Iranian-Islamic architecture (case study Sheikh Lotfollah). Studying the Islamic art from the perspective of phenomenology, we can achieve deeper levels and fundamental concepts in architecture whose nature goes beyond a specific climate, environment and time; the elements which represent the relationship between art and religion in Islamic culture. This study is conducted based on Rolf and Johannes Palsma approaches. According to the most important aspects of sense of place in Sheikh Lotfollah mosques such as entrance of the mosque, entrance corridors, walls, ceiling, altar and dome; the emergence from appearance to conscience and the triangular union of physical elements is taking place through light and essence. Accordingly it makes a deep inner dialectical relationship between Sheikh Lotfollah and its observer on the highest level of sense of place.

Animation is one of the fundamental elements of mythology. Myths give us some truth about belief, knowledge and worldview of human ancestors. mythology has an inseparable bound with illuminism thoughts and theosophical and also poetic imagination. Mowlavi because of possessing a strong illumination and imaginative ideas in poetry, Mowlavi puts himself in space of Animation unconsciously. He presents lots his theosophical thoughts in Masnavi through animation which is a sub-heading for personification. In this article we have a look at the Animation and personification theories, and outlined their function in Masnavi. Then we have represented them in Mowlavi´ s thoughts and emotions through plenty of examples. The most important result of this research is the re-prove of expression and aesthetics role in induction of Mowlavi´ s thoughts to his readers. The present research has obtained its data through written document, books and articles and elaborated them by analytical methods.

Sufism and mysticism have played an important role in contemporary revolutions and literatures throughout the Islamic world. The intellectual and revolutionary movements of the Sufi sects in Algeria are one of the most influential and prominent roles of Sufism and mysticism in this period. The foundation of Taroutar's thought was laid by the influential contemporary writer Al-Jazeera in the mystical and religious environment. In the present study, we try to refer to the mystical and religious themes in the novel "Allaz", one of the first and most famous novels of Watar, by research, research-analytical method. With a religious and mystical reading of Ellaz, the results show that the novel contains estimates that the author uses in simple language that is far from obligatory, using standard language, with accurate staging and partial imagery for understanding. Deep down the theme of the novel is attempted by the reader. In this novel, traces of mysticism, description, and religiosity such as the Holy Prophet (PBUH), behavioral pattern, Raja, and religious proverbs are presented in an artistic way to depict the events and adventures of the story well for the audience. Be.

The victory of the revolution and the eight-year sacred defense epic brought a profound change in the country's institutions. Literature gained the most influence because of its connection with social and political developments. The most significant manifestation of this change is found in the poem of sacred defense. The sacred defense poets did their best to depict events and events on the battlefields. The most important reasons that led the poem of sacred defense to relate to the origins of national and spiritual identity and the context for martyrdom, libertarianism, disregard for worldly values, as well as forfeiting property and lives to preserve religious and spiritual values To recreate these attitudes is in line with the values of the Islamic Revolution. This feature is such that in the poetry of the sacred defense poets many of the mystical experiences used in the poetry of the mystic poets are recreated. This feature is evident in the poetry of poets such as Kaisar Aminpour, Salman Herati, and Zakaria Akhlaqi. The present study is a descriptive-analytic one which attempts to discover and study the mystical aspects of poets' interest in the poetry of Holy Defense. The findings of the study show that sacred defense poetry has been introduced in various fields such as mystical themes and it has also been found that the sacred defense poetry of common elements and themes in Persian mystical poetry and other links between mystical themes and religious themes in He has used his poems, which feature the Islamic Revolution and the epic eight-year sacred defense.