نشریه عرفان اسلامی
پیاپی 10 (زمستان 1385)

For mysticism in Iran, the 7th century A.H. was a period full remarkable transitions and evolutions, Various rules of life, diverse minds, different inferences from mystical principles, writing numerous books about theoretical mysticism and the stages of mystical revolution along with different association of Sufi masters with Lord of politics (God) represented a huge evolution in the mysticism of Iran. Coinciding with these circumstances, the economy, politics, and culture of the Mongol stricken society of Iran was also under transition. The collapse of the former economy, the overruling of some tribes having the non-Iranian culture, and free practice of some religions such as Buddhism, Judaism, etc. in the center of political power was involving all the factors that could take an essential role in the Sufism evolution of Iran. Sufism in Azarbaiyejan (Ilkanite government center) during Mongol period 628-813 was the most impressing thoughtful movement among the social class and Ilkanide government officials and could take an interactive role in different social and economic movements, moderate the warlike morale of Mongols, and as the custodian of the Islamic culture and that of Iran, and then leave memorable works in prose and poetry. The present paper seeks a glimpse of the socio-cultural role of mysticism in Azerbaiyejan and presents some examples respectively.

This paper briefly accounts the relation between Mowlana (Rumi) and his inferences from the Quran. The purpose is to explain that Rumi s mysticism as availabe in his works is stemmed from the core and contents of the Quran, and he himself is assumed to be a sort of the Quran critic. On the other hand. Rumi s belief, faith, and love toward the Quran illustrates the divine and heavenly discourse to reveal that Rumi s mysticism is the flowing mysticism out of revelation and prophesy, inevitably relying on prophetic tradition, staying away from the soul desires, and what has been said by the king of the bests (God) has been put into verse and close to our comprehension, though he suffers from some special misunderstandings of the world today and says.You interpret the intact talkBetter interpret yourself not God, You interpret theQuran on your desire Make the lofty sense as nasty and satire

A phenomenon like Sufismin Islamic community has such a long lasting history that basically impedes any comprehensive study of different aspects of social living of this institution.Thus, opening any discussion about any topics and subjects of this institution never gets comprehensive automatically.The current paper seeks the discussion about one of the less sought aspects of Sufism and strives to make it clear that the majority of Sufism critics could be found out of well known sheiks and writers, and also reveals that how much major Sufis have been sensitive and aware of the Sufism pathology. Here Sufis have been just like mirror to one another, and have criticized il robustly and radicailly against pseudo Sufis who have outnumbered true ones during all eras. Though there critiaues has not only been against pseudo Sufis and false claims of Sufis, but also has impressed great sheiks.

Noureddin Abdurrahman Esfarayeni (639-717 A.H.) great mystic of Iran, has taught Sufis customs and procedures of mystic evolution in his book titled Kashfol Asrar (Exploring Secrets). In this paper, his mystical reflections about stages of living and its five stages have been based on five objectives, havig seven backgrounds and eight levels. He explains about good deeds and related sins according to mystical interpretation and different kinds of souls, unknown world, and evidence, and acounts for the position of mankind or microcosm. Esfarayeni is one of those mystics who juxtaposes and complements wisdom and love. In addition, explaning mystical point deals with spiritual exploration of secrets.

Works of great Islamic mystics reveal the fact that both elements of insight and offection have had a significant role in the formation and bordering of such valuable works, though a lot of mystics are found not to have utilized these two important elements. Thus, one clan of Islamic mystics are more inclined to be so insightful that the elements of insight are more projected in their works, while another clan of them are more inclined toward affection employing the love and offection elements as they are more manifested in their own works. Sheikh Mohammad Shabestari (678-720 A.H.) is one of the major insight mystics of 8th century A.H. who has regulated and devoted his mystic insight in Golshane Raz (Secret Flower Garden) and has served the true devotees at the table of his own Golshane Raz in the insight school and has shared the message of divine messengers with them. This paper titled Shabestari and Mystical Insight seeks to account for the insightful views of Shabestari and explains his typical mystical and logical reflections in Golshane Raz.

From Islam point of view, woman is of the same rank and gender value as men, both of whom are from a single soul and provide peace to one another. But in patriarchy society, women are looked down upon contemptuously. There is no such view toward woman in Quran and Islamic worldview. They are even promoted to be the divine representative of God on the earth. Women enjoy healthy heart and when praying there is not only any difference between man and woman, but also she is even given a special attention. Mystics elevated the position of woman to the highest rank and attributed a divine being to her. Some mystics including Ibnal Arabi, and Rumi assumed woman to be manifestation of affection and divine love. Mystics believe that woman is the best sign of divine affection that is entirely glorious manifestation of God s perfection among people.

Meetings include the speeches of one of the Sheikhs and Old masters of Sufism who conveyed a lot of his mystical trainings and innovative points of mysticism in this way to his followers and other people. Meetings of Abu Ali Daghagh, Sheikh Abu Ishagh Kazeruni, Abu Saeid Abelkheir, Ahmad Qazali, Seifeddin Bakhazari, Behae Valad, Borhaneddin Mohaghegh Termazi, Shamse Tabrizi, Mowlana, and others are well-known. Jalaleddin Atighi Tabrizi had some meetings that are mentioned in Safineye Tabriz to be 32 meetings in which truths of Sufism and the secrets of mystical revolution are indicated.After a short introduction about the meetings of Atighi, this paper in two sections narrates about the identical meetings of Atighi out of Safineye Tabriz, related to 723 A.H. out of the corrected manuscripts available in Islamic Council Majlis library. These meetings explain the mystical interpretation of creation, secrets of Quranic verses, deliberate mystical points out of major mystics quotations, and makes its trainings of mysticism and Sufism out of the main resource.

Little children do not have any look to real except their pure white hearts. They do not know any time except present moments: the moments of their lives which are passing. So we can say they begin their living as gnostists. They are like them in all of their specialities exactly.Therefore I name them the real gnostists because all of their existence shows the Truth of a mystical unity.Yea! They are surrounded by their alive psychic unity. The great famous gnostists of iran as Attar and Rumy knew this important truth and we can find a lot of dedications that they had reached this exact knowledge in their works. In this artide I will compare children with gnostists showing the similarities which can Find between the both.