RELIGION & MYSTICISM
Year:2013 | Volume:10 | Issue:37|Papers Count:12

The word Sufism is derived from Arabic and is the name of a tribe’s religion from the fact that it has been purified from ego and knows the objects of universe as a manifestation of God. From the first days of its creation until the fifth century, Sufism has undergone several changes. Sometimes it progressed and some other time it became inactivated. Sufism underwent through up and downs during its contemporary age and many Sufis dedicated their life to it. This survey studies Sufism and its changes from the first until the fifth centuries with an analytical method in order to emphasize the issue that the words Sufism and Sufi had entered in Islamic culture from the second century AH and the third century is accounted as the golden age of Sufism. Monastery establishment, woolen goods covering and sectarianism were common within this century. In the fourth century a general structure was created for Sufism. Not only were Poem and prose used for expressing Sufi’s ideas in the fifth century, but also Sufis benefited from the expression of freedom.

Abu-Hasan Ali Ibn Othmaan Hojwiri (470) and Ahmad Ghazzaali (520), both arose from the same intellectual system and were both from the 'Ash'ari family. But their origins of consciousness are distinguished from each other. Thus, the territory of semantic implications and language use are different in their works – Kashf Al-Mahjub (the discovery of the Veiled) and Sawaaneh Al-Oshshaq (the Resumes of the Lovers). Ro'yat or Observation is a key and verbal term in Kashf Al-Mahjub which went under the metaphoric veil of Jamaal (beauty) by entering into Ghazzaali's spiritual discourse, and the transfer happened from reality to metaphor and from one-meaning to poly-meaning. Hojwiri discusses Observation clearly and barely, but Ghazzaali takes advantages from metaphoric use of Observation: Jamaal and visual cluster in it that is, man, heart, sun, mirror etc.This paper deals with these two mystics' point of views about Observation and the style of which is reflected in the two texts-KashfAlmahjub and Sawaaneh Al-Oshshaaq.

The right path is a target and destination for which human being prays God for the relevant training and direction. It is a path which being in line with constitutes the destination and real entity and perfection of mankind. The present paper is the result of a research on the verses of Koran that proves the real mystical matching of a perfect man (same as chaste Imam in Shiite thinking) with the right path without direct reference to mystical ideas. To this end, the interpretation of the Koran after the Koran, as well as contemplation over the verses documented by the library sources are applied. In the end, by means of nine evidences it is concluded that the exclusive mercy and favor of God are bestowed to human being so that out of them the real human creatures are selected to be mortal within the entity of God and everlasting upon His existence, and has made them special through their own knowledge and has adorned them with chastity so that the whole human creatures should abide by their province so as to get connected to His own province. These authentic connected human beings who own provincial attraction and are able to capture and witness the actions and inner heart of others hold the status of divine directors and Imams. The holy Koran introduces them with the adjectives including grace given, pious, truthful, martyrs, purified, chieftain, and the most loyal, and as long as human being exists, only these individuals are the human leaders toward the divine province. As a result, the chaste Imam is a comprehensive emblem of the right path.

The human’s fact resembles a deep sea, and human is potentially capable of attaining other levels of understanding, it includes the different Quranic interpretations especially in the Islamic mystical literature. It is also visible in Eighth Chapter, there is a different term, literary terms, there is no mystical, term in an encyclopedia. The goal of the study is to find out examples, terms, and concepts about the “eighth chapter” in order to prove its position in the mystical, literary field. Therefore, it is necessary to refer to the encyclopedia of mystical terms. On the other hand, the study of concepts and terms can connect the science of “word” with other sciences, especially “mystical literature”. This study is to examine the concept of “eighth chapter” to differentiate the various ideas. Actually, the reference is one of “heartly reflection” in the Quranic, mystical field, Besides, there are other types of interpretations including “Anfosi interpretations”, “self-perception interpretation” or “self-interpretations”, hence there are two aspects in the study as follows:Evidences on the “Eighth chapter” meaning to differentiate the various ideas, the analysis to define the concept and term of the “Eighth chapter” in mystical literature and Quranic concepts.

One of the most important views put forward by Hurufieh sect is that man can be the symbol of God. They have tried to analyze man in all its facets, and Nasimi as a brave poet has done the same. Nothing can be found in his works to be irrelevant to man's creativity and investigation. The aim of this paper is to familiarize readers with human related studies of his works.

Theosophy in a general sense and in a special one was taught through informal method by the elder to the young, it influenced on the people's minds and hearts. After the appearance of Islam, the great theosophers like Nasirradin Tousi, Avicena, sheikhe eshragh, molla sadra were trained theoretically and practically and formal education was developed in Iran. Educational theories such as behaviorism, cognitivism, humanism and socialism have always been the guides to action for theosophers as instructors. Researchers by studying educational approaches and their applications have encouraged people to obtain knowledge and turn it into action to make peace in the world.

One of the significant subjects visible in Attar’s works is the subject of pain. Attar introduces pain as the human leader, awakener of the spirit and generator. On the contrary, he considers painlessness as the cause of the egoism, ignorance and unawareness. This article is a glance at designing the subject of pain in the Attar’s works and a movement or circulation in the deliberative hints by this great gnostic regarding pain and its significance, kinds of pain, pain healing factors, benefits and effects of pain, outcomes of painlessness, and that the human beings must have pain and grief inside so that they could be guided toward the final destination. It is hoped that following Attar’s high spiritual thoughts could cure the pain of the contemporary people who are painless and could open the door of rescue and salvation for human being.

Islamic mystics believe that, being “innocent” and escaping from “sin” just belongs to angels from the beginning to the end of the universe. At the same time, evil is sinful and guilty and repentance belongs to human beings. Adam's sin and his repentance is one of the interesting subjects of Islamic mystics and their poetry, and mystics have interpreted that based on the story and narratives said by the Prophet and his substitutes and followers. This matter has many aspects in intuition mystic school. Some believe that Adam's sin and his repentance is a way for human to achieve perfection, so they have expressed their thoughts through poems. Mowlana expresses Adam's sin and his repentance as a perfection tool, especially as an improvement one in general. This paper tries to compare these thoughts and poems with the Quran, the divine and holly benchmark.

In this paper, it is tried to examine the circumstance of the creation of the world and man, and also his return, according to the opinions of Ibn Arabi, his followers and also the thinkers that investigate in his thoughts. The results show that the return of man to the truth, from the view point of Ibn Arabi, is just possible by recognizing yourself and the world, because in his view point, the world manifests the names and attributes of God, that these attributes are in Man, potentially. Then, recognizing the Man helps to recognize the world and the truth that in this paper, we will recognize God and Man.

Islam and Judaism have mutal aspects, out of which is "heaven" or "arsh" in Arabic. In the present study, similarities and differences about that are explored. The subject has been clarified by Islamic and Jewish mystics.In the Islamic literature, it is believed that heaven is the heart of the believers and God dominance is on this heaven. It also indicates that the heart of a perfect man is the heaven (arsh) of God. There are several meanings for "heaven" in Quran including: throne, God place on divine place that has been based on water. According to Merkabah, which is the oldest version of Jewish mysticism, the soul (mind) in returning to its origin, should pass through seven heavens or seven castles or skies, the divine intuition has be attained for mystic. The follower, in seeking Lord, should walk in the royal doorways and mystic chambers.He, then, is eager to enter heaven castles of Angles, should quickly and continuously say Psalm, spiritual prayers and hymn. Sometimes, in Jewish texts, we see that God is described as human and is personified.