RELIGION & MYSTICISM
Year:2011 | Volume:8 | Issue:29|Papers Count:20

Anyone who moves toward God through the guidelines declared by revelation, relying on the attention of religious saints will explore the realities in life that are named entries; in risky mystical journey some accurate entries are mingled with whimsical ones whose recognition again requires valid measurement. Therefore, since old days, researchers provided measurements for recognizing real entries against unreal ones. This paper studies some measurements after explaining different kinds of entries including Shariah, wisdom, master, and their comparison with non-entries.

In this paper the writer seeks to analyze the idea on 'prayer in Sham's lyric poems'. To this end, at first, topics on 'literary and definitive meaning of prayer, benediction, and recital in valid Arabic and Persian Dictionaries', 'importance and virtues of prayer from the Koran, relations, and quotations point of views' as put forward by scholars, and then in the subject matter of 'Rumi's prayers in Sham's lyric poems', some of his ideas including 'declaring inability and neediness merely to God', 'the impact of prayer in dawn', 'benediction of the whole creatures', 'prayer grant', 'and prayer in God' s view' are analyzed and for every case there have been a beautiful literary example indicated.In addition, it is emphasized that Mowlana underscored 'compassionate prayer' and states that recital and reminding God should be flown through the whole existence. He says, "it is only God who makes the prayer feeling in human being and the person who has nothing but prayer at hand will gradually turn into prayer". Thus, Rumi called himself 'prayer'. Later on we might encounter the topics on 'prayer of religious followers 'as well as' gradual change of little demands into grand prayer'. Finally, it is indicated that Rumi necessitates prayer for every individual in every occasions and believes that prayer causes the grace and blessings of the Almighty.

True mystics have introduced themselves in their works with nicknames and with special titles. A close look at the different meaning dimensions and angles of such nicknames indicates the mysteriousness f their mystical structure on the one hand, and on the other hand, they indicate the effective presence and functionalities of mystics within public streams.This paper projects one of the mystical nicknames that are mentioned in mystical texts very often, namely liberals, and through a documented evidences its importance has been emphasized in the mystic's mindset.

Israelites are a set of effects made by the Jewish and Christian upon the interpretation of the Koran, and since the Koranic relation and interpretations have a large impact on Persian Literature, the subject has fitfully been inserted into the prose and poetry of Persian Literature by the poets and writers of the same Jewish and Christian cultural issues.Undoubtedly, those direct and indirect impacts have caused the richness and beauties of literature, especially in mystical literature. This fact is investigated that whether the added quoted stories and narrations in literary texts, especially Sufi's texts, match with the original Koranic narrations and stories or not. Upon investigating every story by Rumi, Attar, Najm Razi, and others, as well as the marginal notes and relations, frequently such artistic and remarkable notes are seen so that if the positive, artistic works, are mystical teachings are appreciated, one's scientific mission demands that the Koranic realities should be differentiated from one another and at least the extra branches and veins added to Islamic stories are recognized.The present paper is aimed at achieving criteria and principles to accurately analyze Israelites in Persian mystical texts being formed out of a Koranic and religious viewpoint.

Out of mystics' words one may come up with some quotations that have caused dual positions against them from the very beginning. Within this type of quotations known as 'ravings', the mystic talks some statements which the critics have taken them as absurdities and anti norms, their happenings are against the canon, and at last they are condemned to be blasphemy and sentenced to execution. The underlying question here is that to what extent is the verdict against ravings fair and just? And that is there any way paraphrase such kind of speaking? The other side of this story is not sitting quiet, but they try to justify and paraphrase the 'ravings' out of the mouth of ravers and have considered them as a sign of the scarcity of talking capacity and the breadth of the mystics' experience. Their justifications indicate that the mystical experience is fatal, dragging the ravings behind, something that strangers are not able to comprehend. From this perspective, the raver is not only exonerated from the heavy charge of blasphemy and profanity, but also he is the same authentic monotheist out of whose mouth God quotes 'I am just'.

The region of Khorasan was mystically of a great significance from a long time ago so that some of the major founders of Sufism came from that area and the share of this region in Sufism is more than other Islamic areas, and even some of the mentors of Sufism in Baghdad and other spots were born and brought up in this territory. One of the most important characteristics of Khorasan School is its being affected by the common rites in India, especially Buddhism and Hinduism, as well as following mystical debates in Nishabour city more than other cities in Khorasan. Out of the symbols of this school is the emergence of the preliminary sects of this school, namely Calandrite and Malamtiyeh. In contrast, the Iraqi School rose up, but the theoretical Sufism in Khorasan grew more than that of Iraqi whereby the mystical thoughts was shaped. Another aspect of this paper deals with the similarities of the two schools of Buddhism and Khorasani in which the issues on spiritual trip, stages of growth, fatality and Nirvana, meditation, detaching from worldly affairs, disbelief in Shariah and building convent, and other impacts of this school on literature and philosophy.

Ferdowsi is one of the most prominent epic poets of the world whose dignified work of art is one of the full-fledged reflections of the Iranian spirit and character. In addition to the combative and festive sceneries, there are symbolic mystical concepts that are dealt with in the post sixth century literature in a very special form.Mysticism and mystical-ethical characters of Shahnameh abreast with mysticism, in a sense of detaching from all the belongings, releasing from one's ties, and having the ethical meanings of mysticism.This paper seeks to view the ethical-mystical characters of Shahnameh from the above perspectives.

The word Christ means savior. There are other meanings attributed to the word such as king and auspice. Nazarene deems Jesus Christ as God itself, one of the three gods, and son of God or embodiment of God, believing that it is only through Christ that one can get in touch with God. The title God's Spirit is because of Christ's birth without any natural procedures and out of the verse "We blew our spirit into his body" (91: 21).Christ owns some miracles such as walking on the surface of water, reading a text without any schooling, talking while in cradle, resurrecting a bird, healing Achme and Abras, Taking victuals from the heaven, Ascension, etc. Since the basis of this research is on introduction of Christ through the Koran and Sham's lyric poems, therefore, dealing with other kinds of Christ's miracles and other issues is avoided simply because the story of resurrecting Arez and the rest in the Koran and Sham's lyric poems is not mentioned.

The arrival of Islam in India and its impact upon the Indian community has had a significant role, and the most important role goes to mystics and Sufis and jurist consult. The sheiks of Sohrevardite, Cheshtite, Ghaderites, and Naghshbandite dynasties in subcontinent have been specially favorites and mostly respected, and the mystics and scholars opened the way of Islam into the hearts of the people in this land, and they greatly endeavored to extend their teachings throughout this large territory.One follower of the sect Cheshtite is Seyyed Ashraf Jahangeer from Semnan, Iran, who immigrates to India in the 8th century to join the world of mysticism and Sufism, and after a long trip passing through different cities, he meets his mentor and guru, Sheik Alaolhaq in India where he is trained for so many years and by his command resides in a small city called Kichowcha where he finds a lot of followers and starts preaching over Islam and Sufism. He is attributed to have a sect called Ashrafieh whose followers exceed 4 million in India and other nations.This paper revolves around the life of Seyyed Ashraf Semnani and his impact upon Indians and a small unknown city called Kichowcha adjacent to Ahamd Abad and Lekehnu.

Abraham in Judaism, Christianity, and Islam is of a special magnitude so much that each one of these religions have always linked themselves to that and have claimed to be in the realm of Abraham's religion. The prophets of these religions had selected some special companies for sustaining Shariah such as Haroon and Lavi descendents at the time of Moses, disciples at the time of Jesus, and special Imams and relatives at the time of Mohammad the prophet. After the prophets, these people were in charge of guarding against religion so that each one of them was prominent with the names attributed to the culture of their time.Because of direct communication of spiritual clergymen with Shariah owner or having access to the sources and texts of Shariah, their actions and words were proof so that they had direct impact in Abraham religions due to their positions in every spiritual and worldly affairs including social, religious, cultural, political, economic, and the like. In Islam, this status and position are reflected by some names such as juristic consultant, scholars, and commanders, assigned to those who have achieved profound understanding in religious decrees and are introduced as the representatives of prophets and saints in the period of absence.

This paper studies over the interaction of religion and politics as one of the most important issues during the ministry of Khajeh Nezamolmolk Toosi, which has been explicitly or implicitly reflected in politics.Therefore, at first the link between religion and politics are briefly mentioned, that is a prerequisite to the main topic. Then, the way religious policy of Khajeh was made out of the effectiveness from these backgrounds during Qaznavites and early Saljuques are discussed.Later on, it is endeavored to introduce some parts of Khajeh's religious beliefs based on the religious beliefs of Shafeits and Asharite's words that are the major constitute of his personality impressing his lifelong and political beliefs.Following the above, by mentioning two major occurrences during his period, that is, applying government agents for certain religious criteria and establishing Nezamiyeh schools to strengthen the dominant religion over society and providing the required forces of government, this paper comes to an end.

The Iranian culture and literature in Turkey has an ancient root back to two or three thousand years ago. There are various factors concerning the influence of Persian beliefs and language in that territory. The eloquent language of this culture which is Persian poetry has come to its full blown glory through the ups and downs of history and the events encountered during Ottoman Empire, and it has shined within the geographical expanse of ottoman governance. Among the Ottoman kings, King Salim has a special position in terms of knowing Persian language so that he could talk in the language as well as his services over expanding and development of Persian and the deepening efforts made on the art and culture of Iranians throughout minor Asia. King Salim was a very smart, humorous man having repartee skills, and being able to compose impromptu poems, and just like dervishes he used to sit on Kelim. In his poetry, there were Sufi concepts and mystical themes that being stemmed from Rumi's sect, were in fact a joint legacy of Iranian, Ottoman, and imitative of cultural relations reflected in love, compassion, Sama dance, arrival, departure, complaining one' s luck, belittling the world, and attention to dervish behavior, and seclusion, healthiness of friendship, and the like.