نشریه عرفان اسلامی
پیاپی 17 (پاییز 1387)

Kabbalah is a Jewish mysticism. At first it was meant as a verbal law but later on it was assumed as a secret covert tradition for reaching God including theoretical and practical mysticism. Pantheism and Manifestation theory are witnessed along with impressionability by Gnostic and Iranian trainings. This practice was turned into a body of mystical interpretations of the holy book since twelve century B.C. in which Bahir and Zohar are accounted as the two valuable works. Isaac Luria made it consistent by teaching the followers about this belief so that another practice was known as Lurianic Kabbalah that followed Zohar. A part of the trainings was about Messianism or waiting for Messiah. Kabbalah was not limited to Judaism and it was disseminated into Christianity and had some followers.

The scholar Nezami Ganjavi, the most famous poet of the sixth century A.H. has utilized the expressions used in various sciences in his poems especially the Makhzanol Asrar Anthology one of which is mystical terms.Therefore, this article endeavors to first deal with the mystical beliefs of Nezami and then some of the mystical terms used in Khamseh would be discussed.Since the terms used in Khamseh are stemmed from the mentality of a great and thought provoking mind of a poet, one can imagine that basically the terms are interrelated with his humanistic and existing structure.We know that human being is nothing but two spaces: body and soul. Therefore, some of Nezami's beliefs that can be found manifested in the terms are attributed to his two existing spaces.In other words, the medical terms goes back to his body while other terms such as those mystical ones refers to a part of his mind and soul.

The sublime and perfect kind of mystical poem in Persian literature could be found as Magian and Calender poems. The reproaching, libertine, and calender belief has had an undeniable impression on the sublimity of Persian literature. Calender poem could be remembered as a turning point and a significant impact on the mystical poem. The impression and influence should be considered both in terms of contents and major human entity and the language and verbal applications. The calender ode was consistently and ushered into the Persian poetry domain through the scholar Sanayi Ghaznavi (467-529 lunar year). Libertine and calender beliefs were spread among the eulogistic poets in whose interests and attitudes there was no special mystical aspects. The article endeavors to criticize and study the superficial and spiritual aspects of calender poetry in a novel and scientific way as well as its original social motifs. Explaining the lingual and phrasal innovations in calender poetry in the level of applying terms and special composition is another objective considered in this article.

Pantheism is one of the most important and at the same time the most complicated mystical debates and a grand secret in the Iranian Islamic Mysticism and Sufism. The pantheistic beliefs or unity in multitude, along with manifestation has played a significant and critical role as the source of mystical instructions, formation of the whole mystical schools, especially Iranian Islamic Mysticism from past to present. Unity mystics such as Bayazid Bastami, Jonaid Baghdadi, Hallaj, Shebelli, and the like, have made a lot of speeches about the pantheistic beliefs. This mystical beliefs was extensively ushered in the Islamic Mysticism through Ibn Alarabi with his scientific and theoretical Mysticism. It was him that invigorated the fundamentals of such a profound mystical attitude, and founded it on the firm rules and regulations. Thereafter, this belief was posed forward via his students and followers such as Sadroddin Mohammad Ghoonavi, Abdurrazzagh Kashani, Moayyedoddin Jondi, Davood Ghaysari, Seyyed Heydar Amoli, especially Shah Nematollah Vali, Shams Maghrebi, Abdurrahman Jami, and other ones. The unity looking and sole thinker in Indian (Isfihani) style poet, Saeb Tabrizi, following mystical predecessors, has been able to, better and more skillfully than others, get those interested in literature and mysticism exposed to the most mystically disposed literature through allegory, especially simile allegory. This article deals with the study and reflection in the above.

Praying is considered as the pillar of religion, the mast of faith, and the axis of monotheistic worldview. The purpose of praying is to obtain inner purity, brightness of heart, and inner light; and the nature of praying is also assumed as the presence of heart, pure intention, and absorption in the Almighty God. Since one of the most fundamental and essential concepts in the mystical texts of the Persian literature is taken to be praying, the spiritual and internal secrets and interpretations have been explained accordingly. Thus, this paper endeavors to analyze the reflection of the mystical concepts, secrets, and contents of praying in five major mystical works, namely Mersaadol Ebaad, Kashfol Mahjoob, Mesbaahol Hedayah, Hadighatol Haghighah, and Masnavi Manavi.

The term "Perfect Man" was first entered into the Islamic Mysticism by Mohiyoddin Arabi in the seventh century A.H. and after him the others have posed the idea in different interpretations.The valuable quotations and works of the Islamic scholars and mystics stated in the present study is just a little drop of the vast ocean of the Islamic Mysticism in which the existing cycle is summarized in the perfect man. Because the perfect man is the center of the universe (the universal pole) and the rest is moving around its circuit. Even the circulation of the heavens is at his disposal and to get into the world of science and instruction and reality is possible only through his given hand.This article is a study and research about the "perfect man" as viewed by a group of the well-known Islamic mystics and the end is furnished with the list of references and resources preceded by a short conclusion.

In Khorasan School, Sufism is undeniable and is easily understandable through its distinct personages, outstanding works, famous religious ways, and high-class beliefs. The Khorasan Sufism have had some characteristics including well known Sheikhs, mixture of Sufism with generosity and imposture, singing, instructions in Malamatieh sect, compiled program in convent, strife for world peace, relation with Shiite Imams, internalism, and elitism. These characteristics led to the creation of works and significant results like Sufism and generosity and mystical poems and the proximity of Sufism to Shiite and religious and social movements. These depict the importance of the subject matter.

This paper is stemmed from a long time study in terms of the aesthetics of Rumi’s remarks in Sharif’s couplet, with the purpose of representing the means of discourse and conveying the sublime mystical meaning of Rumi in terms of poetic images.Thus, after a brief introduction, Rumi’s impression of beauty, namely his aesthetic attitude, is succinctly studied, and then, “image” is introduced as the unique instrument of representing the mental pictures of the poet. As a result, to show the capabilities of Rumi in this regard, his image making tools in couplets are revealed. Accordingly, there would be a skim through the aesthetics of Masnavi’s tales, and then few instances of simile, metaphor, irony, paradox, and perception of such a didactic work of art are posed.

The child is a divine gift, man’s existence garden, the cause of a family’s happiness and goodness and society’s esteem and honor and the two world’s prosperity. The presence of parents and good companions and theachers and education in childhood, the child’s language and play, attention to their competence, his emotional needs and rational wishes and their soul’s purity are all some remarkable manifestations of the child’s rearing and educatin that is highly effective in their growth.