RELIGION & MYSTICISM
Year:2014 | Volume:10 | Issue:38|Papers Count:12

Satan has been discussed in Persian poetry and prose and the dialogue or debate with the devil in the mystical literature can be identified as specific. Mystics have modeled over the holy Quran and other holy books in the form of anecdotes and arguments that have been drawn between the devil, the prophets and mystics. It also forms the opinion that the answer to the question takes ideological forms. In most debates, the Satan is trying to justify your actions and your true love will introduce salient aspect of educational literature. Most of the serpents are represented as the embodiment of moral arrogance and pride, irascibility and implausibility and have been a symbol of the divine wrath, since God is well known that all things wise and benevolent Alkhalqyn has created, The wisdom of the serpent to the creation of useful search have assumed that the mother who is the Devil defense, As a broker, he has been called of God to test humans.Here's a five-way debate with Satan debate with God, prophets, mystics, and take samples of the unknown and mystical literature review has been used.

The present paper is about using mystical symbol of woman in Ibn Arabi sonnets. Ibn Arabi is the founder of new style of theoretical Sufism that is evident among his works. Especially in his mystical Sessions Court, he is dedicated to interpreting Tarjoman Alashvaq, Use of special statements that Ghazal feel quite that the flavor is divine and mystical.His work is on the development of mystical thought in the sonnet "pantheism". In this essay with an introductory note about the Sufism of Ibn Arabi and intellectual context of his secrets will be referred to on the basis of his work in the sonnet form to mystical. Twenty decoding with a better understanding of this Beauty understand its meaning has been noted to some of the poems related to Persian language.

The great Prophet's figure is reflected deservingly in many of the Persian prose and verse showing how devoted the authors and the poets are to such a dear character. "Kashf-ol-Mahjoob" is one of the great Persian literary masterpieces of the fifth century by Hojviri. He first points to the Quran's verses and then focuses on Prophet's words, manner and attitude. The purpose of this paper is revealing the Prophet's superiorities, emphasizing on his kindness, affection and the necessity for gaining more knowledge about him. To this end, the Prophet Mohammad is compared to other prophets such as Moses, Abraham, and David. Then Prophet Mohammad's morality and behavior, specially his passion and kindness, generosity, spirit for prayer and his mystical attitude in deeds including prayer, fasting, sleep and awakening-all mentioned in Hojviri's book- are surveyed. The results show that the Prophet Mohammad was very kind, affectionate, and generous and had a giving nature. He had a hard-working spirit, seeking and desiring to obey God and he was the person beloved by God.

In Eshragh wisdom both the hierarchy of the world and the stages of the transcendence of the soul to the supreme world are determined according to the lights. Suhrawardi believes that during the spiritual trip, the “khatef” or “baregh” light on the beginners, the “Sabet” light on the average people and “Tames” light on the achievers humans will appear. Therefore in Eshragh wisdom, absolute annihilation will be realized by Tames light and Tames station, end point in the soul transcendence stages, is after the two “Bargh” and “Hargh” stations. But in Islamic mysticism, Ebne Fareze mesri arranged the hierarchy of annihilation in the three stages of “Mahv”, “Tams” and “Mahgh”. Most of the Ibn Arabi and Molla Sadra commentators like Kashani and Haj Molla Hadi Sabzevari, according to this principal, consider annihilation as the annihilation of human’s deed into God’s action, take “Tams” as annihilation into God’s attributes and take “mahgh” as annihilation into God’s Essence, although Molla Sadra, impressed by Eshragh, has mentioned Tames light and has equated it with Great Resurgence and the “Mohayyam” angels and considers them as the end of the soul hierarchy.

In this paper, we consider the mystical contents in lyrical poems of Sultan Ali Rudband. He was one of the grandchildren of Imam Mussa Kazem. By this research ,in fact, we want to have a deliberation on mystical view points of Ahlol beit(the Prophet and his family). The importance of Rudband regarding the history of mysticism belongs to the following matters. First, he played an important role in changing the Safavid Sufi itinerary to the monarchy of Safavid. Second, the poems he has composed are very important in showing the evolution and route of Safavid religious manner. The mystical contents in Rudband’s poems are based on three main subjects: the importance of the execution of religious law, the statesmanship campaign in all forms and asceticism and austerity.

Hafez Borsi's point of view about province comes from Eshraghi's monotheism based on the affection and inner knowledge because the terms Imamah (leadership) and Velayah (province) are generally in between Tohid (monotheism) and Nabuwah (prophet). So he considers province as the people measurement. He has concentrated his attention on proving that Imam has had complete province and he is the spiritual and inner navigator of all the people. He has known Imamah as a total headship in which the requirement is priority in creation, perfect science and Ladoni, power and order. Only the belief in his innocence and obeying his commands and prohibitions is not enough. In this paper, the issue of province from the point of view of the eighth and ninth century unknown mystic whose real position has not been recognized yet among Shia scholars and even among mystics will be investigated. Similarly he has brought brand new thoughts and opinions in province and leadership which have been inexpressible in classic and official Shiism and have not been welcomed to Shia Scientists and Islamic jurists. Of course exaggeration accusation cannot be proved easily about him because of his special manner in using Hadith and mysticism and philosophy and the science of words. The very unknown aspect and perplexity of mind has caused a new point of view in the subject of Velayat (province).

According to Rumi‚ the soul of the universe itself is remote‚ trapped and killed in prison ‚such as straw and the desire to see the universe in this cage began to complain. He says all of the beauty can be seen because it is a reflection of his soul. When the soul is separated from the body‚ the body decays and the smell will spread everywhere. Therefore the soul is single, and it has no malfunction or need to drop in it.In existence‚ soul was spiritual and pure because of joining the body. Soul changes every moment‚ that we call it sensuality‚ blaming, reassuring, etc. But soul is external‚ it's place of knowledge revelation and oracle. It is the sense of angels and separated from the body.

The term 'heart' denotes evolution and revolution, and literally it means divine favor, while in the Koran and mysticism it pertains to the divine and consciousness center of human being. The center also contains the physical, emotional, rational and spiritual stages, as well as the center of the Almighty.Some mystics have divided the inner self of human being into seven layers including body, soul, sentiment, ghost, head, mystery, top secret, and heart. The mystic who purifies his heart and through real invocation achieves such a spiritual domain he is able to witness God. Thus, spiritual journey is a type of trip into one's heart and upheaval from different stages of existence and heart to higher stages. This paper is prepared through descriptive analytic method.

Sufism has always been one of the most fundamental of the school of thoughts in Islamic history. A glance at Sufis’ biography (Tazkereh) in the first century of Islam states that more than 80% of the Sufis lived in Iran. The number of Sufis who lived in Khoarsan in Iran is more than the other areas. Furthermore, the attention should be paid to the other areas on the training and education of well-known Sufis and the formation of the Sufism traditions and the role of which is very important in the type and place in the history. In this study, it is tried to state the history of Fars Sufism in the second and third centuries of Hegira. This also consists of one third of the fourth century Hegira. This study includes the biography of 80 mystics who lived in the second, third and fourth centuries in the Fars area in Iran. At first, four ancient famous Sufis who lived in the second century are introduced. They are: Habib Ajami, Mohamad Ben Zeid, Abohelmane Dameshghi and Abo Mohraz. Secondly, it represented the Biography of the 10 Sufis in the second stage of the history of Sufism in the Fars area in the third and the early fourth century. They are: Hallaj, Abu Mozahem, Abubakre Tamestani, Abusahle Beizawi, Ahmadebne Yahya, Abdol Rahime Estakhri, Jafare Hazza, Hosham Ibne Abdan, Bondarebe Hussein and Abughoreibe Esfahani.

Aurelius Augustinus was born in 354 in Tagast. The direction of his thought is based on his imagination of God, that is faith to the Almighty, wise and benevolent God. The Son considers ideas and the creation as the epiphany of the Word. Imam Mohammad Ghazali was born in 450 AH in Tabran. He says that, God is indescribable, the first cause, the origin of the universe, and the light of the lights. He is beyond rational comprehension, and he is almighty. Therefore both of them know God as the origin of the universe. The God is the divine light and the only real existence. The indescribable God creates the universe by his absolute and unchangeable determination. There are differences beside these similarities. The god of Augustinus adopts human traits for saving the mankind and enters to the body. But the god of Ghazali cannot be in the body and is not similar to anything. On the other hand, Augustinus says that we need God’s mercy to be prospered. But Ghazali says that mercy is in conflict with being autonomous and almighty as well as the creation from nullity. On the other hand, Augustinus believes that he heard the voice of God from a child, but Ghazali says that the Word of God is higher than any other Words.According to the proposed thoughts of these persons is in the field of theology, the writer is going to compare their theories about theology by descriptive-comparative method through library studies.