RELIGION & MYSTICISM
Year:2021 | Volume:17 | Issue:67|Papers Count:17

The universe and its surroundings are constantly changing. one of the sciences and its frequent changes that has long been known is the science of mysticism. As the intellectual and spiritual power of man develops, the bases of knowledge of truth and existence are transformed. Abootorab is one of the Contemporary authors who look at the category of mysticism from the perspective of the contemporary man. The way of cognition, discovery, intuition and Happiness of achieving, as a matter of fact, it's the basis of mysticism that are analyzed and explained differently in the two effects of Avaz parjebraeel and Rood Ravi. The four fundamental themes of "creation", " Unity of existence ", " Myths " and "light and color" are surveyed in both works from the novel perspective. it is important to contemplate his narratives from the direction of mystical commentary and its effect on descriptive tactics. the method of this inquiry is analytic-descriptive. The main question of this study is based on whether by studying the mystical works of Abootorab, it can be found a new Perspective in the context of mysticism and consequently the analysis of different types of descriptive tissue in the text? The results of this study show that the mystical works of Abootorab Khosravi have the ability to provide novel paths of mysticism and analysis of Modern chains of description.

Clothes and gourds in Islamic mysticism are considered to be worn and used from cover to cover as a symbol of movement in various meanings and have given special effects to the mystical literature in poetry and prose. This article examines the examples of mystic and Sufi clothing according to their symbols and its reflection in the mystical literature. Graffiti covers the most important part of the Sufis' veil, signifying a spiritual connection with the spiritual master and the elder, symbolizing austerity and disregard for the world and for the journey. Dressing a thousand stitches in a thousand divine names, "Qasemi" dressed as Chuck and a symbol of the plurality and martyrdom of Imam Hussein (AS) and so on are other spiritual symbols. The most important characteristic of the mystic's "color" and "shape" was that the symbols of white, black, sweatshirt were more than other colors, and the simple shape of the short, patchy and old cup was also a common symbol of ignorance.

In Ibn Arabi’ s mind, light, as one of the many names of the God, contributes to the manifestation of the objects and creatures in the domain of the various presence statuses of the world through emitting and beaming its radiations into the levels of existence. And, in line with this, every creature experiences a quality of existence according to the principle of the God’ s existential manifestation in names and attributes based on its existential rank in the position of a shadow of this light in respect to the owner of the shadow and it can be perceived by means of the illuminated wisdom and gaining knowledge over the forms of the imagination. The final result was that the same way that the human imagination needs interpretation as isthmus between the worlds of soul and body, the disconnected imagination is also in need of interpretation in its isthmus rank between the divine and corporeal worlds as the place wherein the ethereal spirits and the soft bodies of the world of matter gather around; in parallel, the domain of the existence in the rank of absolute imagination and multiplicity of the shadows of the God need interpretation towards the unity of the essence. The knowledge over this method of approach towards the existence can be only acquired through illuminated wisdom that, as believed by Ibn Arabi, its perfect form has been entrusted in His Highness the Great Apostle of Islam (may Allah bestow him and his scared progeny the best of His regards) in His Highness’ s rank of Yusuf. The present study’ s method in this study is descriptiveanalytical. The data collection instrument includes library research.

This paper deals with Ibn Arabi’ s viewpoint and Allameh Tabatabaei’ s perspectives over the language of religion and the comparison of their viewpoints. In mysticism, it is not possible to possess the apparent language of revelation books. Ibn Arabi views the nature of divine language based on which he believes that revelation book is in apparent language. Allameh believes in apparent language and quite contrary to Ibn Arabi, his theory is in the field of the Quran and Islam. In this paper, we would like to extract the fundamental theories of Ibn Arabi and Allameh Tabatabaei in their works. This paper aims at two purposes. First, organizing Ibn Arabi’ s and Allameh’ s viewpoints in the Quranic language, and then expanding their thinking through presenting new issues over their viewpoints or matching their standpoints on one another. The methodology used in this paper involves a combination of quotations and mystical rational analysis.

Islamic-Iranian culture, despite its richness, has been damaged by the destruction of cultural boundaries and the invasion of the dominant Western culture. Promoting the general culture of the masses is the need of human societies today. The prevalence of harm and the lack of moral virtues are degrading societies. In Islamic Iran, the need to promote public culture in order to achieve a new Islamic civilization, invites us to know the principles and infrastructure of the original Islamic culture. Religion of Islam, Shiite religion and Islamic mysticism have given us the most complete divine commands and standards to build the best lifestyle with spirituality and have provided us with the teachings of the Holy Quran and revelatory teachings. But the prerequisite for it is faith and spirituality. Belief in God, acknowledgment of monotheism and resurrection, unseen and revelation, The mission of the Holy Prophet and the Imamate of the Imams, It is the basic duty of believers in a religious community. Since faith is the only cause of internal changes in society, by searching in valid religious and mystical texts, we extract and categorize topics, and we conclude that the more people's faith increases, the possibility of epistemological and social faith and achieving the most complete public culture. increase.

Ibn Alkyzany was an Egyptian Sufi and live in the fifth century AH. He was Composing the poetry in addition to was Faqih an Sufi but only a few of his poems remain. The poetry is a way to discussing the Inexpressible fact of Mysticism and we effort to studing the Poetry of Ibn Alkizanie with this atitude by Descriptive-Analysis method. The dominant feature of his poetry that we can see in his poetry are; using of symbolism and metaphor, Using the famous meter of poem, the small number of poems, pretentiousness, Specific imagery and imitation. There are Preaching and Guidance and love the concept of his poetry but his love is to three kind. The poetries that beloved is Female or male or plural. We can see the presence of female beloved in all mystical poetry that is a manifestation of divine love. The beloved male can also be an expression of his religious beliefs; Tajsim and Tashbih, that effect at his atitude. But we can not have a logical reason for plural beloved But that's concept are similar; The distance of separation, Beloved suffering, Tough of love, Ditched of beloved and other's blame.

Generosity is a branch of science sufism that its way and customs are simple, feasible and befitting of the public's understanding. Imam Ali (a. s) enerosity and magnanimity of the best resplendency religion and most beautiful ornament for man knows. What Imam Ali (a. s) for chivalrouses and People of chivalry in pole position puppet generosity, his moral character that emerges in acts and words of that great man. moral characteristics of honorable Imam has been of interest to scholars of ethics and authors a long time ago; so many religious texts and chivalry books to conduct clean and honorable citations have argued. In this study, terms, symbols, rituals and principles of generosity in the menology and speech of honorable is studied, and the traits and characteristics of Imam Ali as pole generosity and magnanimity has been exemplary.

Maulana Jalaluddin Balkhi's view on the issue of the possibility and how to know God is important because of his diverse theological, philosophical and mystical heritage of his predecessors. Rumi believes that behind all the phenomena of this world, there is a complete, conscious, infinite existence with all the attributes and names of goodness. Rumi calls this existence God. God is the eternal source of existence and life. God is the Creator who created the whole universe from "nothingness" and only by His will. The center of Rumi's thought is God, "our active Isha" and the Almighty. Rumi is the monotheistic and monotheistic man. He disappears in the attributes and names of God. This man is always in jihad and fighting against himself to overcome internal conflicts and animal desires. Mystical conduct, romantic worship and self-improvement are his baggage. By divine love and affection, he has accepted all the dangers of the "journey to God" and is gradually approaching the realm of divine attraction. In this way, Rumi uses the long language of mysticism and art, the poetry industry and spiritual prose to express his views on God, the world and man and their relationship. In this research, an attempt has been made to study the subject of different types of knowledge and the concept of God from Rumi's mystical point of view by descriptive-analytical method and by using documentary and library sources. Is.

Manaratussaerin by Najmuddin Abu Bakr Abdullah bin Muhammad Shaharibn Anushvaran Razi, known as Najm Dahayeh. This book is written in the Thai language in the seventh century in a Fatihah and ten Bab and an end to which each chapter has several seasons. The author of Shalley Dukahi has translated it in Farsi in the ninth century, so far no research has been done in this field. The writer has been commenting on the Qur'an and the hadiths of the Prophet and the earlier mystical books in writing his mystical work. One of the most important materials of this book is the knowledge of the soul and its officials that the Prophet Sheikh, a mature, well-known, and highly scientific characterizing Niko from the essence of the soul, which is a mixture of mysticism and verses and the traditions of the Shari'a. This essay deals with librarians examining the knowledge of the soul in divine religions and some mystical books before Najm, and then shows how the author has influenced the verses of the Qur'an, and, on the other hand, there are many similarities in the beliefs of religions related to the spirit. This essay shows the relationship of religions with each other and can be understood as one of the sources of religious teachings, which is the revelation of the Lord.

The word of saint in Christian Tradition is used for the people who indicated and represented Jesus in their life. Thus the saint that is mystitical religeous itself found the mysticism concept. Although The word of Vali in islamic mysticism is labled people who have gotten to annihilationin allah and represent the spirit of phrophet mohammad in themselves. in the christianity two meaning of divin low and mysticism should be considered for The saint and in the Islamic mysticism tradition should also separate The specific and the genaral meaning of Vali. This assay try to pay the concept of saint in jesus tradition and Vali in islamic mysticism. This comparison is carried out via the degrees, steps and the way that people achieve to this degree.

Abu al-Majd Majdud ibn Adam Sanai of Ghaznavid or Hakim Sanaei, a famous mystic and poet of the sixth century, was the first poet to combine the ideas and views of the school of Sufism, Sufi teachings and mystical advice with mystical and solid methods, with poetic tastes. Has opened in the world of Persian poetry and has provided the grounds for its expansion and culmination. Considering that one of the mystical issues is the path and behavior and the movement and path of God has authorities and houses. The seekers have no choice but to cross over to these authorities. With the passage of these authorities, new situations arise for seekers. These situations are pointed out by Mahboub Azali, who gives life to the seekers, connects them with promises, and helps them through the passage of the authorities. In this study, the author examines the content and method of the library and examines the consequences and difficulties of mystical behavior in Sana'i's poems. While examining and examining the wise verses, from his point of view, there are many difficulties and difficulties in the path of mystical behavior, and Sanaei, while advising the seeker to strive and strive for the path of love, asks him to be a veteran and sacrifice his sensual existence in this. The path seeks its purpose and desired.

Blending of mysticism with Persian literature have enriched the language ever after. Enormous use of mystical concepts and subject by mystics and mystical poets have paved the way for researchers and have protected such valuable assets. Accurate knowledge and introduction of poets and their thoughts occurs out of their works they have left behind. Amir Khosrow Dehlavi, known as Indian Saadi and Indian Parrot, is a mystical poet of Persian speaking in Delhi, India, and is famous for his hardworking poetry works domestically and overseas, especially in Indian peninsula. He has left numerous poems and couplets behind. But his quintet poems due to his dexterity and the fact that he is among the best verse theoreticians, it is worth studying. Since Amir Khosrow had his learning on mysticism under the supervision of Nezamuddin Owlia, a chief of Cheshtiyeh Sheikhs, and used to be the best follower of his Sheikh, his mystical viewpoints and perspectives can guide us on a better understanding of practical mysticism. This paper tries have a survey on the expressions and mystical points that mostly noticed by Amir Khosrow Dehlavi.

One of the prominent categories in the divan of Faiz Kashani, is the concept of pain and pleasure. Faiz, regards the transcendental and sublime pain as the transformation conversion and sublimation of physical attributes into spiritual attributes, which make it an internal flourishing and perfection of man kind. On the contrary, and gesia and virtual enjoys cause the mental and psychological imbalance, the bandit of remaining pleasures and ultimately causes the ruin, and waste of life. This article deals with the cincept of pain and pleasure in the Divan of Faiz Kashani, and also a course in the epostemic decoding of pained mystic about the importance of pain in path, the source of pain and pleasure, all sorts of pain and pleasure and Etc, and that human beings, through the rejection of the pain of the downfall, and the virtual and wordly pleasures, must bring real pain and burning within, to achieve true and lasting pleasure, which is the pleasure of joining and meeting God.

Monademeh means drink wine together and flush and companionship in apologetic. Poet usually in vinous poetry which overwhelmed by the form of fiction, with using sensory elements and story elements such as persons and tools like butler and boon companion, minstrel, hangover, wine, sweetheart, cup, taverns and etc, narrates the process of Monademeh. Already the main issue is the circumstance of appearance and interaction of poet in Vinous-Mystical poetry with such elements. Is there any application of Monademeh in Vinous-Mystical poetry and whether poet or gnostic applies its elements and which elements of Monademeh has the main effects on it and which one disappears within the text. This issue always challenges the quizzer mind of mystical literature addresser. Therefore the current article aims by investigation and criticism of circumstance of Monademeh and its elements in Iraqi Vinous-Mystical chorus solve this issue, and measures the nature and the way of representation and quantity of application of these elements in Vinous-Mystical poetry. Result of the current study indicates that Iraqi like other Vinous-Mystical poets used all of Monademeh elements and its original template of physical Monademeh, but manner of dealing with these elements and looks and its manifestations in vinous-Mystical poetry has its own style. The descriptive-analytical method was used in the implementation of the current study.

Reflection of the Lord's absolut nature and its various types in his awesome name and his glories and beauties like gnostic thought of unity of essence is among important gnostic topics which through Ibn-Arabi's theosophical school, is widely reflected in mystic poets. it is also widely illustrated in Shahryar's poetry due to his former counterparts specially Hafiz-he was totally influenced by Hafiz's romantic-mystic thoughts which is in the form of delicate and tough figure of beloved one and in literary form (romantic-mystic)and also mythical, historical, story, religious and others, each one a type of realization of almighty Lord's attribution of his names and internal and external beauties. it is impossible to find an ode by Shahryar without any reference to the Almighty's attributions. the present paper is an attempt to discuss Shahryar's poetry in this regard along with some evidence from other mystic poets.

It is obvious that the Qur'an is the book of the life of Muslims and has had a great impact on all Islamic culture and literature. One of the greatest literary learners of the Qur'an is Maulana Jalaluddin Rumi Balkhi, and his outstanding work, Masnavi, is not so full of active concepts and teachings. It is a Qur'an and mysticism called the Persian Qur'an. In this article, we intend to compare and analyze the conceptual and mystical metaphors in the Qur'an and Masnavi. Metaphor is one of the literary arrays in Persian literature and is also available in other languages. Metaphor is examined from a variety of aspects, one of the important aspects of which is the conceptualization of metaphor, which is called "conceptual metaphor". The Holy Qur'an, which has a high level of texts, also has metaphors. Accordingly, in the present study, a comparative study of the semantics of metaphors of the first and the twentieth parts of the Qur'an and the first and second offices of Mashhavi Molavi have been discussed. The method of this research is descriptive-analytical with comparative approach. The results of the research showed that the conceptual metaphors used in the Holy Qur'an in the first part are more than the second part and concern topics such as worldly life and human guidance and the impact of heart. In other words, it can be said that the conceptual metaphors used in the Holy Qur'an focus more on the understanding of human beings and seek to understand this person. In the spiritual Masnavi, conceptual metaphors are in the domain of mystical concepts and paths to reach the beloved, often expressed by concepts related to love, such as fire and hearts, and so on. In sum, the common sense of the Quranic metaphors and spiritual masnavas can be discussed in the "Dell" sections.

The theory of Mahdism has very wide and unknown dimensions due to its extent and universality. One of the most important examples in Islamic mysticism is the issue of the end and Mahdism, which is stated with titles such as perfect man, the owner of the inner aspect esoteric province, etc. This research uses a descriptive and analytical method and a library method to express a mystical interpretation of the issue of Mahdism. It is necessary to mention that despite different interpretations of mystical concepts and various interpretations of theoretical and practical principles, mysticism is irrefrangible linked with the ideal Mahdavi society. The lesser known position of the theory of Mahdism in mystical topics and Persian research and the conformity of the views of this theory and idea with the original mystical terms, which generally developed significantly after Ibn Arabi, prompted the author to undertake this research.