The First trace of the critique of objective truth and the “ present-at-hand” tradition can be found in Sufism and Mysticism. Mystics emphasize the outstanding role of uncovering and intuition which implies the desire to leave mediators in order to achieve the truth and reflects their creative approach toward tradition, which, while rooted in tradition, is seen as revival. They considered the truth of their approach to tradition as a Naghd/critique. Naghd, in common terms, is simply translated as the assessment of something. However, in the mystical tradition, it is prior to assessment and refers to calling something that is “ ready to hand” existence. Today, the way through this tradition is being inquired about and though about is groundless. Groundlessness is the indicator of the dichotomy of tradition and modernity, whereas the original foundation through the experience of a moment of "negation" is an abyss/ the nothing foundation. This article will begin with two fundamental theoretical approaches in Western thought to understand the foundations of the mystic approach to tradition. The First approach is "Romantic Hermeneutics, Historicism, Fundamentalism, and traditionalism, " which comprehends tradition as it has been spent, and the second approach with titles such as "philosophical hermeneutics, historicity and traditionality" considers tradition as something present now. This article proves that both tradition and modernity adopt the same approach while the second approach implies a different perception of the foundation / beginning, time and existence.

To accomplish the research objectives in mystical studies, it is essential to adopt a methodology that is organized, scientific, and consistent with the nature of the field. One of the fundamental issues in mystical research is recognition of the mystical tradition and disposition of every mystic. In fact, explaining the tradition and disposition of the mystics seems to be the First and crucial step in conducting mystical studies. In this paper, we present a method for explicating mystical traditions and dispositions in accordance with the nature of Islamic mysticism. In this method, four pillars (the goal and the ultimate end, method, themes and concepts, and educational system)are identified for the mystical tradition, and three axes (the journey, themes and concepts, and educational system) are determined for mystical disposition. These pillars and axes make it possible to explicate the mystical tradition and disposition of a mystic. In addition, in this paper, Aziz bin Muhammad Nasafi has been selected as a case for discussing the applicability of the method. He strived to choose a path between the two mystical traditions. Accordingly, he adhered to the second tradition in basics and principles, and followed the First mystical tradition in subordinate issues. His mystical disposition is also based on his master’ s, Saad al-Din Hamooyeh, mystical disposition, which is of course accompanied with his initiatives in the areas of conduct and ontology.

Khwaja Abdullah Ansari is a person who clearly tried to present a coherent system in the First mystical tradition. Today, practical mysticism is known by the name of Khwaja and his works, especially Manazel al-Saerin. In this article, however, it has been demonstrated that Khwaja Abdallah could not represent the completeness of practical mysticism, neither in terms of intellectual personality, nor in terms of faith or practical tradition. The greatest representative and master of practical mysticism, Najmuddin Kobra, is the founder and editor of Suluk Shattar. Practical mysticism among Sufis is presented with an emphasis on heart actions, self-knowledge and its levels, voluntary death, mystical death and rebirth, mystical events, observation, etc. in the axis of a non-linear model. Najmuddin and his disciples have paid most attention to the above key words about the non-linear centrality of practical mysticism. For this reason, he is the best representative of Khorasan elders in practical mysticism and conduct. Today, scholars are referred to Manazil al-Saerin written by Khwaja Abdullah Ansari for research on spiritual development, but in the field of practice, no one has represented the practical mysticism of Khorasan better than Najmuddin Kobra.

The journey has always been one of the topics of mysticism and Sufism, and mystics have long traveled to purify themselves. In fact, mysticism and Sufism are kinds of journey and experience in which one feels God in himself, while he is in a nonsense status. Many of the famous Sufi figures have combined Afaq and Anfos (Extrovertive and Introvertive journeys) and used the apparent journey as an introduction to the inner journey. On the other hand, in most of Sufism books, parts or sections are devoted to the apparent journey and expression of its customs and conditions. Since Islamic teachings have paid special attention to journey, the mystics and Sufis have also paid attention to this matter in their works and speeches. With a careful look at the works of Attar Neishaburi, a very important point manifested is that Attar in his works has experienced some kind of Extrovertive and Introvertive journeys, and even sometimes tries to describe a glimpse of what he has seen in these journeys. This descriptive-analytical study attempted to analyze the ‘ journey’ in the mystical texts, and its customs, conditions, and accessories based on Attar’ s poetic and prose works. The results of the study showed that the main purpose of the journey is to oppose sensual whims, to nurture and transform its vicious traits into pleasing traits, which are pursued more seriously in Extrovertive and Introvertive journeys than in any other ones.

perdition and survival, enjoying a special status in Islamic mysticism, are important issues in the First mystical tradition and are manifested in the works of poets and mystics in various forms. Each of the mystics has tried to express these two issues based on their personal experience. Sanai, the great poet and mystic of the sixth century AH, is no exception. This research has tried to focus on Perdition and survival from Sanai's point of view. In the First mystical tradition, man and God are two distinct beings whose essence, attributes, and actions dissolve into one another. Perdition and survival are divided in two general categories: inwardness and appearance. In Perdition, the mystic willingly loses his existence and returns to god, the eternal. Perdition is a prelude to survival. Here, human being is endowed with the attributes of God and achieves true eternal survival. In this research, documentary-library and descriptive-analytical methods were used. First, notes were taken of the issues related to the perdition and survival. Then, they are analyzed and explained. To the best knowledge of the researcher, this is the First time that Sanai's view on perdition and survival, their types, varieties and status have been scrutinized. He enumerates the perdition and survival of the appearance and interior, assigns degrees to each, and confers the highest degree to the perdition of the essence, being dissolved into the essence of truth. At this stage, all gaps (veils) are removed.

Human knowledge is one of the important principles of achieving knowledge in Islamic mysticism And for this reason, it is very important to pay attention to the anthropological views of the mystics in explaining the foundations and principles of their mystical vision. In this research, we have considered Molavi and Ibn Arabi as the representatives of the First and second mystical traditions; Maulavi as the great mystic of the First tradition, who has provided the widest scope for presenting the views of this tradition in the field of anthropology. Mohi al-Din Ibn Arabi, as the prominent figure of the second tradition of mysticism, whose opinions and mystical thoughts have been the inspiration of many scholars of mysticism and Islamic literature.This article analyzes and examines the anthropological foundations of the two mystical traditions through a comparative comparison of the views of Molavi and Ibn Arabi about the generalities of the foundations of anthropology, examining the levels of human beings and explaining the characteristics of perfected human beings.

In seventh Hijra century, a fundamental transformation occurred in Islamic mysticism. Due to such transformation, the bases of mysticism were exposed to change to the extent that a new tradition of Islamic mysticism was formed and a new demarcation was made between various mystical schools and currents. For explaining this transformation and characteristics of the two mystical traditions of before and after seventh Hijra century, some contemporary researchers have divided Islamic mysticism into two parts: practical mysticism and intellectual mysticism. By analyzing and criticizing such division and explaining that this division has no academic and scientific value and it is not in accordance with the nature of Islamic mysticism, this article tries to propose a new model for analyzing the evolution of Islamic mysticism as well as characteristics and differences of the First and second traditions of mysticism.

Jawanmardi is an established sect in Iran that was initially formed as a social action to realize the rights of the oppressed, and over time thrived in terms of theoretical fundamentals, teachings, and practices, while also divided up into various movements and associations. Such groups played a substantial role in the community during diverse epochs. Precisely in the wake of Islam, the social actions of Jawanmardan were significantly reformed in a way that some Islamic scholars consider Islamic mysticism as the major source of impact for Javanmardi groups, specifically futuwwat. Although Jawanmardi has been a serious social movement in the history of Iran, its significant dimensions, i.e. social interactions and actions, are yet to be investigated. In fact, their theoretical fundamentals, interactions with other groups, and social movements and social actions have not been fully explicated. Taking a historical method a descriptive-analytical approach, the present study analyzes social interactions and actions of Jawanmardan (adherents of Jawanmardi associations). The findings suggest that Jawanmardan were influenced by Islamic mysticism as their major intellectual source while more research reveals the implications of pre-Islam. Additionally, they preserved diligent and restless interactions with mystics, governors, and craftsmen. Jawanmardi associations mainly strived to combat oppression, serve humans regarding guardianship of cities, prodigality, altruism, maintaining safety, as well as patrolling ways and pilgrimage and commercial caravans (travelers journeying together).IntroductionJawanmardi was a social movement in ancient Persia that flourished by adhering to Islamic doctrines and mysticism. Respecting time requirements, this movement was divided into various groups and branches referring to particular features throughout history. Moreover, some basic principles of Jawanmardi such as establishing justice, defending the oppressed, protecting the homeland, and preserving rituals have been considered a common point among all groups inspired by Jawanmardi. All groups of Jawanmardi attempted to establish justice and protect the country against the invasion of foreigners and enemies. Although these groups like other social groups underwent changes and deviations, they played significant political and social roles in every period. After the advent of Islam, they made changes in their deviant behaviors and actions by virtue of Islamic tradition and mysticism. Hence, their rituals, practices, and theoretical foundations acquired an Islamic and spiritual flavor. For the sake of the strong connection and reciprocal influence between mysticism and Jawanmardi, this social movement (Jawanmardan) has been recognized as one of the mysticism branches in some historical periods. Due to the widespread presence of them in different Islamic countries and undertaking political and social responsibilities in different periods, authorities considered them with particular attention. Despite their prominent social role, the details of their interactions and social actions are still vague and unclear. Determining the details of the social action of Jawanmardan is an essential and significant matter in two respects:  It can reveal the most important aspect of this social group, and also clarifies different aspects of Jawanmardan interaction with different groups of people such as mystics and rulers.Accordingly, In addition to providing a concise introduction to various groups of Jawanmardi, this research is intended to analyze and explain the political and social roles of Jawanmardi and also their interactions with other classes and groups of the society.For this purpose, historical and analytical-descriptive methods are applied. The most important sources are historical texts, mystical texts, sources related to futuwwat, and popular literary works such as Samak-e-Ayyar, Darab-nameh, and One Thousand and One Nights. Review of the LiteratureFrom Ancient Persia until the contemporary period, Jawanmardi has been considered an old tradition. Due to the social and political roles of different groups of Jawanmardi, the lives of societies were changing and transforming. Consequently, from previous decades until now, many researchers have examined the different aspects of Jawanmardi. In this respect, Karamipour (2013), in his article entitled ‘Investigation of the social aspects of futuwwat ritual in Khorasan from the 3rd to the 6th century AH’ examines the social aspects of Jawanmardan and their relationship with different groups such as craftsmen. Explaining the social aspect of Jawanmardan as a social group is a matter of importance. In this sense, it can be said that the mentioned study is important. On the other hand, this research is restricted just to a certain period and aspects, especially the economic aspect. Moreover, in another research, Ghanadzadeh (2004) in an article entitled "Study of Ayari Ritual in the History of Iran" investigates the source and origin of Jawanmardi and especially ayyari. In addition to expressing various topics on ayyari, the author mentions a few points about their social roles and actions. Furthermore, some references to the verses of the Shahnameh and some books on the topic of ayyari could be regarded as a positive point of this study. Respecting the importance of Jawanmardan and their social and political roles in the future of Islamic countries, this research can be regarded as a turning point in the field of historical studies of Jawanmardi and mysticism. Moreover, this study clarifies the historical aspects of countries from different points of view.MethodologyIn addition to representing different groups of Jawanmardi, this study is intended to analyze and explain their political and social roles by taking a historical method and a descriptive-analytical approach. For this purpose, data were collected from mystical, historical, and popular literary texts such as One Thousand and One Nights, Darab-nameh, Samak-e-Ayyar, and also some books related to futuwwat. ResultsThroughout history, Jawanmardan has been considered the prestigious social group in the society who have always attracted the respect and attention of people, especially the youth. They have been divided into different groups with common aims such as establishing justice and helping the oppressed. Regarding rulers’ sovereignty and setting up an ideal society, different groups of them performed different social and political roles. Sometimes, a group of them worked in government to advance their particular goals. In this sense, they did some affairs such as protecting cities, maintaining the security of the cities, and defending the country. They worked in the position of Commander-in-Chief or Castellan, whereas another group was always a staunch opponent of the governments and refused to cooperate with the statesmen. Often, they used to advance towards their goals by fighting the rulers, planning an uprising against them, and cooperating with the opponents of the government to establish justice and overthrow the oppressive rulers. Therefore, this matter leads to the spread and influence of Jawanmardan groups among the people. Indeed, their activities continue in the present era in the form of some groups called Looti and Babashamel. Although some moral and behavioral deviations are observed in these groups, their main goal and concern is still to fight oppression and defend the oppressed.

Surveying and explicating mystical tradition and disposition of mystic poets are one of the most fundamental literary-mystical studies. In fact, these are the First step to recognize ideas and thoughts of the mystic poets; and until clarifying whether the poet belongs to the First or the second mystical tradition group, many of his mystical poetry could not be well understood. In this study after the introduction, it was declared whether Awhadi Maraghai belongs to the First or the second mystical tradition group. In fact, by surveying his goal and the ultimate end, his method to approach this goal, discussed themes and concepts, his mystical language, and the educational system it was declared that Awhadi was a poet of the First mystical tradition group. Then, his mystical disposition was surveyed. To survey his mystical disposition some issues were considered including, searching for his journey beginning and ultimate end, stages between them and their order, the amount and the type of each stage effects on mystical journey, the characteristics and abilities that are necessary to go through these stages and how to reach them. By elucidating these issues, his mystical disposition was recognized.

Ontological issues are one of the pillars of understanding mystical views and explaining the differences between mystical traditions. In fact, the mystics' view of the universe influences their views on other issues and directs their actions and transactions. Accordingly, the important and fundamental question in this regard is what are the principles of the issues related to the understanding of universe in the intellectual system of different mystics? In this article, patterns and examples related to the ontology in the point of view of mystics of the First and second mystical traditions are analyzed. The findings show that the mystics of these two traditions have a fundamental difference of opinion about the universe: following philosophers and scholars of Kalā m, the mystics of the First tradition have based their ontological foundations on the theory of Vasā ’ et, but the mystics of the second tradition not only do not believe in this theory, they have opposed this theory and those who believe in it.