RELIGION & MYSTICISM
Year:2021 | Volume:17 | Issue:66|Papers Count:17

The theory of imagination has a special position in philosophy and theoretical mysticism (Sufisms). Ibn Arabi is one of greatest theoretician in the field of imagination. In his words, Imagination is, in a sense, everything except God and His manifestation, but in human being imagination is a kind of perception that gathers between tangible forms and abstract meanings. Human is the successor of the creative God and can use his imagination to create scientific, literary, and artistic creations, and can be the source of perfection. The most important purpose of the paper is to emphasize the role of the creative imagination in wandering human’ s identity, in order to escape from the crisis of identity and to achieve its true status. Rumi's poetry in Divan Shams is one of the hallmarks of the creative imagination in mystical literature. In this study, Ibn Arabi’ s and Rumi's common views on the theory of God in the creation have been compiled and analyzed using a comparative-analytic approach.

Epiphany or Manifestation is one of the most important topics in Ibn Arabi's mysticism. The importance of this mystical component is that it is one of the basic foundations of the idea of unity of existence, and The artistic payment of this concept in the works of Iranian-Islamic mystics is influenced by this attitude. In this paper, explaining Ibn Arabi's attitude towards various manifestations and re-reading the scope of the influence of Ibn Arabi's theoretical thought in mysticism and Sufism, the writers made an attempt to discover the intellectual-theoretical source of Shah Qasim Anwar's poems in a descriptive-analytical manner and tried to find out how the pattern and concept of manifestation is reflected and influenced from Ibn Arabi's point of view in Shah Qasim Anwar's poems should be investigated. The results of this study show that one of the key words for understanding the mystical views of Shah Qasim Anwar is to pay attention to the meaning and concept of manifestation and discover the source of his view on manifestation. Frequency and variety of manifestations in the mystical poems of Shah Qasim Anwar while confirming his influence on Ibn Arabi, It shows that the basis of mystical knowledge and experiences reflected in the poems of Shah Qasim Anwar is a combination of the views of earlier mystics, including the thought of Ibn Arabi.

One of the issues raised up constantly through Mohiyeddin Ibn Arabi is the idea of unity of existence. Like other ideas, this thought has had a dramatic effect on some Indian thinkers, such as Bidel Dehlavi. One of the issues of the unity of existence is love in the Being that Ibn Arabi and, consequently, Bidl had in their works at its angles. This article is based on a descriptive-analytical method and citing library resources to explore the impact of Ibn Arabi on Biddle on the issue of love in the universe. The findings of the research are that Biddle has been dealing with the Islamic mystic system of Ibn Arabi by introducing discussions such as the series of love in the system of unity of existence, grief and love, virtual love, and martyr Love in the course of the Unity School of Being. The presence of love in the mysticism is exhilarating and exhilarating. From the perspective of Ibn Arabi and Bidel, love exists in all the mystical interpretation of existence based on mystery.

Mystics, due to their belief in immediate knowledge and inspiration, have paid great attention to dreams. The present study addresses the views of Ibn Arabi and Ala' al-Dawlah Semnani, two of the most important mystics, about the subject of dream, because on the one hand, these two mystics have given this issue a special importance. On the other hand, these two are considered to be mystical pioneers, which have focused on the theory of thinking in the important issues of morality. In fact, Ibn Arabi, the discoverer of the universe of imagination, has addressed this issue by connecting the world of Imagination (separate dreams) and dream (connected dreams). Also, Ala' al-Dawlah Semnani, believed in the importance of dreams in conduction and believed in its role and significance of the Sheikh to it, while he also linked the dream, in the context of the facetiae of seven, which was one of the most important issues in his thinking. Therefore, this research is a way of explaining and analyzing the comparison of the views and opinions of these two great Sufi mystics, with the aim of understanding the similarities and differences of their views on the topic of Dreams.

Apparently a number of verses in the Qur'an implies viewing God at the resurrection, such as the verse: "The Wonderful Face of the Nazareth of the Sabbaths" (Resurrection / 23-22); however, the appearance of some other verses, including the verse: "La Turdek al-'Abssar and Hü yü kr al-'Abssar & "(Nawam / 103) denies the observation of the Lord. The verse of the Day of Resurrection (23) ‘ they are observing God’ is the point of difference among Asharites, Mu'tazilah, and Twelver, as well as mystics. In this verse, the what of the meaning of the words "ela" and "observer" are carefully attended by commentators. This verse, by turning attention to the word "observer", is one of the documentation of the permission of the permission of the sight of God, including the Ash'arites. The Mu'tazilite and Imami commentators, while explaining the correct meaning of the verse, have declared the Ash'arites' promises incorrect, but they themselves have contradicted the meaning of the verse. In this research, by documentary and library method, in a comparative analytical method, they try to express the various statements of the commentators and examine the critiques. By collecting all the semantic possibilities together with different narratives, these verses are explained and explained. Been paid. And the results show that the possibility of "seeing the truth" with the eye, in this world and in the hereafter, is not possible, and from the perspective of the heart, the reappearance, the expectation of reward and rejoicing; the most correct opinion, the expectation of mercy and God's rewards and blessings.

Safavid era and the one after cannot be considered as the instant elimination period and regression era for Sufism. This was the era of turbulent social conditions so that after a period of interregnum, people had their full attention to the mystics of the time and the followers at this era left outstanding works of their own. Included was the Reza-Qoli Khan Hedayat as a symbol of sophistication during Qajar period. Along with managing court and administrative affairs, he went through the course of mysticism and left behind significant works accordingly. This paper takes a glimpse of mysticism during Qajar era, the course of tariqa by Reza-Qoli Khan Hedayat, poetic style, the emotional and intellectual level of the poet, and the reflection of the mystical topics in his lyrics.

Zahir Kermani, the Shiite poet and literary man, lived in Kerman during the twelfth century AH. There are four works left by this poet: Masnavi, Golshan Zohour, Majmaul Bahrain, Vameghi and Ezra. His Masnavi was mistakenly mentioned at the introduction of Divan in handwritten copies. It includes 8743 couplets. Most of his couplets form ethical and religious contents. The language is largely simple, fluent, and intelligible. Zahir primarily helps from wisdom to understand and comprehend mystical matters at the stage of recognition. He deems asceticism, hypocrisy, pretension, and sin as an obstacle over the course of sublimity and understanding of humankind, for which her recommends controlling one’ s soul as a remover of the obstacle. He believes that realistic individuals refuse hypocrisy. In addition, asceticism is a weapon for controlling soul; and the purity and truthfulness of humankind versus repentance creates a shield against the evolution of human soul. Thereafter, for its evolution the soul goes on a spiritual journey through the wings of love beyond its wisdom. He is the representative of honesty and certainty so that he makes every effort to live in reality and gain the Almighty satisfaction. He is a personage that by means of asceticism assumes God to be watching over his actions even in his loneliness and veil, and when encountered with sensitive situations, he trembles and responds negatively so that this turning away holds a lot of consequences and results. He presumes repentance to be turning back from sin and compensation of wrongdoing. He believes that the one who walks the course of guidance will eventually arrive at destination whereas the one who picks out deviation or aberration will arrive at failure and disgrace.

Knowledge of God can be done in two possible ways: Knowledge through science is and the way to receive the mystical state. As the result of the siege and the mysteries of the world in theinsight of the glorious Mahmud: Knowledge is the annihilation of truth. Knowledge is the truth of all human beings. Everyone, being a human being is a human being. Knowledge is based on human consciousness, because it does not return to the fire of austerity. It does not reach the perfection of the hands. When a person realizes the truth of the world, he becomes the owner of the position and attains the issue of sight. Since the seeker does not graduate from selfishness, he does not worship God the first step is to be a servant in order to attain divine freedom and contentment. Because in order to be perfect, one's heart needs time. The importance of the subject is summarized in this phrase. Do mystics have the same opinion about knowledge or not this article has been reviewed in or should care include the mystic? Also, does knowledge have levels? Can a mystic perceive the divine essence as it is? Descriptive-analytical manner. The question is, does austerity and behavior alone lead to knowledge?

Robert A. Emmons first mentioned about the spiritual dimension of human intelligence in 1996. He described spiritual intelligence as a set of abilities to utilize religious and spiritual resources to experience mysticism. Amir Khosrow Dehlavi is one of the most famous mysticpoets of Indian Persian in the second half of the seventh century and early eighth century AH. He was a disciple of his mentor Hazrat Nizamuddin (d. 1325 A. D. ) and his training gave Khosrow a special place in Sufism. His poem Doval Rani wa Khizr Khan has been composed with a mystical approach, and the mystical teachings in the poem are quite evident. The present article seeks to answer the question of what is the most important index of spiritual intelligence in the mystical view of Amir Khosrow Dehlavi which he has incorporated in the poem Doval Rani wa Khizr Khan. Do they have bearing on the theory of Emmons’ spiritual intelligence? According to my research, Amir Khosrow has combined mysticism and spiritual intelligence in the poem Doval Rani wa Khizr Khan. The elements of kindness, generosity, self-esteem, empathy, altruism, love, self-sacrifice and tolerance in the poem are common features that have been identified as prominent components of spiritual intelligence in the theory of Emmons.

Ahmad Khani (1706-1650) is a great Kurdish poet and mystic in northern Kurdistan. Poetry in the North Kurmanji dialect, he has created works in this language. Among these works is the poem "Mam and Zin". This poem, which is the love story between "Mam" and "Zin", the sister of Amir "Bhutan", ends in tragedy with the malice and evil efforts of Bakr, the villain of the story, and they cannot be connected in this world; But their love and affection become a bridge to the truth. In this research, which is done in an analytical-descriptive way using library resources, the author intends to introduce the work and address the issue of love in the poem "Mam and Zin". The conclusion of this study is that Khani accepts virtual love and considers it a bridge to true love. In addition, the poem "Mam and Zin" is a crystallization of his romantic thoughts and experiences. Also, this poem is a very good example for the famous phrase "Al-Majaz Qantra Al-Haqiqa".

Seyyed Yahya bin Baha'ddinShirvani, Sufi and poet and scholar of the ninth century AH (868), was born in Shamakhi city. He is known as the Second Believers and halvatic paths Sheikh. There are works and treatisesin which they describe the mystical issues and teachings. Shiravani in the treatise called Manazelal-Asheqin introduces forty mystical home and his seven divisions of the mystical stages are similar to AsfarSadrai. The mystical stages in his view are: Journey to Allah, journeyto Allah, journey on Allah, journey with Allah, journey in Allah, journey in Allah, journey to Allah)which is due to the inner self-creation and the breeding of the soul with endeavor, kindness and journey is in Allah. In the treatise the AtvarAl-ghoolob, he addresses the state and position of the heart and names seven ways: Sadr, Heart, Passionate, Fu'ad, Habat al-ghalb, Soveida and Cool heart. He believed about reaching to truthwho mystical achievesby Shariah with observe the pathsmystic to the truth.

The authorities of Hamidi and Golestan Saadi are very important books in Persian literature in different periods, whose structural and content similarities allow a comparative study of that period from different perspectives. In this article, which is organized in a descriptive-analytical way, by using content analysis, the mystical themes and themes of these two books have been considered and their comparative study has been done, and their similarities and differences have been stated. By choosing the format of the story and using the principles of storytelling, Hamidi and Saadi have tried to show their writing skills and motivate the reader to read their work. These two writers, while creating art in literary and fictional choices, incorporate traces of mysticism and realize the similarities of mystical concepts, themes and themes in the scenes of these stories and the influence of spiritual, moral, mystical and literary atmosphere on the characters. The difference is that in Golestan, the mystical color is more in line with Hamidi's authorities. In the authorities alone, there is an obvious authority in Sufism.

Hurufism was one of the most important and influential Sufi sects in the history of the Ottoman Empire and its study of its relations with the Ottoman government is very important in order to clarify the angle of the Ottoman state's connection with the Sufi sects. Backgrounds of the origin of letters in the 8th century AH / 14 AD. Returns to Iran. When this sect was founded in Anatolia, it was able to expand its influence in the Ottoman Empire through its connection with Bektashi and to play a role in the political and social developments of the Ottoman Empire for several centuries. The basic demand of the present study is to study how the formation and maturation of letters in the Ottoman Empire by looking at the origins and beginnings and also the relations and effects of letters on other Sufi methods, especially Bektashi and also the political and social role of letters It is in the Ottoman Empire. Research method In this research, descriptive-analytical method and data collection method is also library. The results and achievements of this study show that from the first years of the establishment of the Ottoman state, there were relations between this government and the alphabetic way, and the claimants of the alphabet with influence in the Ottoman territory, and establishing strong relations with Baktashia and influence among nations. Christian and the Yenicheri Army promoted the ideas of the alphabet. In order to achieve their social and political goals, the Al-Harfis were always engaged in activities against the Ottoman rulers, which were caused by their heretical views and conspiracies against the Ottoman government. Throughout the centuries, they sought to suppress and persecute them.

Sanai Ghaznavi's Hadiqah-al-Haqiqah has been analyzed and has been studied from different perspectives, and due to the design of religiousmystical issues as well as legal and Islamic ideas that sometimes have an unrelated connection with metaphysics, it is a suitable platform for reflecting supernatural foundations. In the present article, while extracting religious and Qur'anic examples such as destiny, the unseen and the realm of the world, in the Sana'i Hadiqah al-Haqiqah and presenting statistical aspects and showing the frequency of each, some components of Sana'i's point of view are explained. The analysis is located. The research findings show that in Sanai's mystical view, due to his religious and Islamic beliefs, there are many Qur'anic and Islamic themes in his mind and language. By reviewing Sana'i's hadith, we can clearly see the abundant use of these terms and themes. Among the four themes, the unseen world has the highest frequency. On the other hand, Sanai uses these themes in various ways. His mystical perspective shows that his mystical profession, Mysticism is not merely a mystical-Shari'a view of such matters.

According to the mystical attitude, a perfect man is the overall reflection of the Almighty and is an evidence for a perfect creature who manifests the willing of the inner, attributive, and active intuition of God, and in fact it manifests the divine attributes and qualities. That is why it implies that a perfect man is literally analogous to the divinity of God, in a sense and concept that though it is not God and lacks the dignity and power of God, due to the divine role as a substitution of God on earth, he possesses pure outstanding positions that makes him entitled to be called the decent substitution of God in the universe. This paper is based on the assumption that from Imam Khomeini’ s standpoint, one can comprehend and extract an allegorical divinity for a perfect man in the world through which the perfect man can deal with the worldly affairs. Accordingly, to arrive at this point, it is necessary at first to have a discussion of the matter briefly from the standpoints of mystics and Islamic intellectuals and then present and explain Imam Khomeini’ s thoughts respectively.

Mysticism and Sufism are one of the Islamic schools that have their roots in Islam, have had many supporters throughout the history of Islam, and still own them, not only in thought but also in jihadist movements and stability and sometimes in the form of militant groups. In contemporary Persian and Arabic literature, the components and characteristics of mystical literature and stability in the poetry of Bashari Al-Bustani and Tahereh Saffarzadeh are important models in combining these two literary fields. Bashari Al-Bustani is a contemporary Iraqi poet. Tahereh Saffarzadeh is one of the contemporary Iranian poets who, as a revolutionary poet, has devoted a large part of her poems to the concepts of mystical literature. This research uses a descriptive-analytical method to study and analyze the mystical components in the poetry of poets of sustainable literature such as Bashari Al-Bustani and Tahereh Saffarzadeh.

“ Self-knowledge” is a kind of introspection and deliberation in the existence of self for recognizing the inner talents, desires and aspirations, and ultimately for achieving one’ s true perfection. The aim of selfknowledge is the recognition of the true and celestial “ self” of the human being, which is an immaterial, fixed, and remaining truth in all states and effects, in such a way that the human being does not need any proof or reasoning to prove it within themselves and he/she witnesses it with intuitive knowledge. Many scholars have had speeches about elaborating on this important subject in various epistemic areas, but the theory and attitude of mystic Allameh Tabatabaei in this respect (self-knowledge) are very precise and rich. This paper aims to achieve the above-mentioned subject through a descriptive-analytic way in his works. In this paper, we have achieved the following results: He believes that in order to enter and reach this path, one must use religious ways mentioned in religious sources such as self-judgment, meditation, silence, hunger, solitude, night vigil and so on in addition to diligence in worship. This way, because of self-attention gradually the four worlds of monotheism of actions, monotheism of attributes, monotheism of names and at the end monotheism in essence, will be revealed to the mystic.