نشریه عرفان اسلامی
پیاپی 33 (پاییز 1391)

From mystical followers’ point of view death is the beginning of a never ending life. This is true not only for forceful and emerging death but also for deliberate and optional one. If in unpredictable death one’s soul is forced to leave the body and meet the Almighty، in deliberate death، before one’s destined death arrives it is done through the mystic’s own wish and will power. Attar Neyshaboori has explained in his book called ManteghulTair the hard journey of the mystic on the main path toward God and has admitted that only those whose entities are refined and polished from the spiritual contaminants and moral impurities and reflect truth will be allowed to be present before God while at the same time they find out that they have become a part of absolute truth and are not detached from any more، and on this way the assistance and contribution of the Almighty as well as following the leader who knows the way will make the endeavor and strife of those seeking God fruitful.

Sleep، dream، and death are mysterious and wonderful phenomena of human being that constantly have kept the mind preoccupied. Scholars، mystics، psychologists، etc. all have tried to illuminate the unknown worlds from their own perspectives and make a part of it clarified and explain it. In religious mentality، both sleep and death are in charge of transferring soul into the heaven thus they look very much alike. The difference is that in death soul is transferred permanently while in sleep that is temporary. Inspired by the Koranic and tradition، Mowlavihas dealt with other kinds of these phenomena mystically in addition to those of sleep and natural death. This paper tries to study sleep and death from mysticism point of view and their relationship are discussed and explained by Mowlana.

In the majority of mystical literature texts، ignorance is considered with a negative concept and has always been considered as the first step of the mystic''s downfall and the cause of deviating from the spiritual journey. Sufis take ignorance as a huge cover which the Tariqa devotee come up with on the path of spiritual journey، a coverage on the way of strangers and non-lovers generating and inheriting wickedness and misery. As far as they believe، ignorance is the most significant cause of envy in the Judgment Day Resurrection and one of the devastating calamities of human being، cause of deviation from the right path and refraining from the Almighty. The point of reflection upon which this paper is prepared is the fact that Mowlana as opposed to other mystics takes ignorance as the pillar and basis of the materialistic world and believes that this ignorance is necessary and adequate for the survival and sustainability of this world and makes it developed. What Mowlana tries to prove through allegory and assimilation is what is not mentioned in other mystical and Sufi literature.

One of the things addressed in MasnaviManavi is the amazing، critical، and exciting topic of death. Contributed by Islamic and mystical education، Mowlanahas explained and discussed that and has done his share on time related issue dedicated to those who make a time trip. The necessity to that is the fact that the existence، reason، and philosophy of death should be scrutinized mystically and religiously as one of the important passage of the life of human being and it should be clarified for mystics that not only death is not destruction but also it is a birth which is not sorrowful but removing the veil between the lover and the beloved. In other words، death is like linking the lover to the beloved. Death is a test and a benchmark for lovers of God. Mowlana has explained the unknown and obnoxious death in a pleasant way and has emphasized that there is nothing in creation which is made without philosophy.

How horrible tragedy of Karbala is that all the scenes of angry feelings، and sacrifice and love. About the great event of Ashura، has spoken in many different ways، but many of the fundamental mysteries of this uprising and martyrdom، the need to pause and carefully. One of the varied and important aspects of this incident، then it is mystical، that whenever such a sharp and subtle mystic adventure in perspective is And long-mystical concepts are consistent with your language and poetic imagery allegory and take advantage of the power supply، it is evident from new angles. This paper is an effort to achieve the elite Iranian mystical literature of the ideas of two warriors in Sufism Ashoura Mohammad Balkhi Rumi and aman Samani. The author has tried first with the famous works of two poets And bounce with the help of the description and analytical interpretations and books The most prominent aspect of their thoughts to the mysticism Ashoura And then citing verses from the works of these two poets، Ashoura mysticism in the poetry review. And finally with the common points and differences in comparison to the ideas of these two great poets.

Instinct with certain adjective out of set of adjectives and certain name out of set of names is called appellation. Just like other kinds of mystics، in one way Imam Khomeini divides the divine appellations into instinctive، adjectival، and action-based ones. With a different view، he assumes the three fold divine appellations to be based on the level of observation the observers made and the heartfelt manifestation by mystics and epistemologists. In a way done by epistemologists، Imam divides the divine appellations into two types. First، the influential appellations which God has selected them for Himself، and any knowledge about them is exclusively on His own. The second one، instinctive appellations whose evidences are manifest in the world and will be recognized through their impacts and philosophy. Agreed by most mystics، the status of eternity is an influential appellation which is left in the unknown nature of God and will never be manifest in the world. Unlike this viewpoint، Imam Khomeini believes that these kinds of appellations just like other divine appellations are manifest in the world but the source of manifestation of the appellation would be chosen by the Almighty to keep the relation of objects to God. Also، upon the interpretation of the Koranic sura “Hamd” and the ‘Hashr’ sura، he had a mystical comment on instinct appellations that are manifest in the world. He expressed his opposition on conventional interpretation of the two instinct appellations of Alrahman and Alrahim by mystics saying that Alrahman means God of the first wisdom while Alrahim means God of the overall spirit.

The link between theosophical schools and architecture of different buildings is so deep and widespread that separation of architecture and theosophy seems impossible. Association between divine religions –especially holy religion of Islam- and local arts of their countries is obvious. So theosophy belongs to nature of all religions. Religions have never found more effective and representative tools than arts especially architecture of temples and mosques، to introduce itself. Besides، architecture has also never found a supporter like Islam. Regarding history of Iranian mosques architecture، can be seen manifestation of theosophical concepts and its design on facade of ancient buildings? For instance، why have domes being built spherical in Islamic architecture of Iran? And why all surfaces of Islamic buildings of Iran are covered with flowers، bushes or abstract designs? This study through documentary and observation research، tries to investigate the importance of intellectual arts and manifestation of theosophy in Islamic mosques architecture، remind forgotten beauties and finally represent fundamental role of theosophy in order to lead arts and artists to divine destinations.

One of the major differences between human being and other creatures including angels is that his mentality and emotions are always evolving and growing in a sense that the essential aspect of character will penetrate into his religious beliefs. Accordingly، his way of praying whose philosophy is summarized in the verse of the Koran as “We created Jinni and other spirits to be praying” has also undergone a revolution in the form and content. In addition to keeping its essence which is worshiping God it is spiraled and engaged so much that through this kind of creature obliged to pray in different forms of life other creatures should find out and make a research on various aspects of different means of praying and spiritual journeys. Now we would like to recognize the means of spiritual journey and internal ways of praying by the Egyptian IbnFarez. He lived in an era that the praying of some devotees had exceeded the normal situation and turned into abstinence and wayward to God during the first century، then to spiritual journey at the outset of the second century، after which by the late third century toward a phenomenon of fatality and revelation and unity، and eventually to the monism or intuition and hidden concepts of that in the seventh century. Therefore، it is endeavored to study and analyze the mystical view of his. After the introduction on training Sufis and the available expressions used in that era، there will be some explanation on his mystical concepts and then the nature of his love and the procedures. In the end، the comments of some researchers on the nature of unity and his views on revelation and monism will be dealt with.

The belief that the soul originates from the celestial world and is imprisoned in the material world as a result of neglect is a fundamental belief in mysticism. The sophis try to purify the soul through knowledge and wisdom before it unites with the God in the afterworld. Aviccina focuses on this purification in his Ode (Einieh) and the contemporary Arab poet،Nasib Arizeh،does the same in his long piece of poetry (Ala-Tarighe-Eram) and follows the example of Einieh. This paper comparatively explores the theme in these works.

Mohayyamin is a word used in IbnArabi’s school of thought and the sublime philosophy concerning the spirits or angels enfatuated in God and the Almighty، frenzied and admiring at the same time، while having no knowledge of themselves، nor the creation and human being. Therefore، they are absolute spirits and on account of their highness they are called angels. Thus، they are not obliged to prostrate to man. Of course، sometimes they are called cherubs. Some of the sublime philosophers have compared them with those “Egyptian illuminators” in Illumination philosophy. These spirits as a result of the self-manifestation of God are created in the order of compassionate spirits. In the categories of mystics ‘singles’ could be assumed as the manifestation of their souls. in some aspects، they are somehow superior to sublime items whereas in other aspects they are equal in their order. Moreover، in the attitudes of some scholars such as Mollasadra، these spirits are superior to angels though viewed by Gheysari they are a part of them.

The secret why God has named the prophets، spirits، and creatures as ‘Kalameh’ depends on understanding the how of making the material with، in، and from the existence is related. God has called the creative impact as ‘word’ so that He states that “my words to whatever I desire are that if I say ‘be’ it will be created instantly”. Then، if there is something intermediary between the subjective act of God and the creature happening it is just word. But if the action of God is His nature so that there is nothing in between His nature and the object، the action is called ‘Kalam’ and the one created out of this action is called ‘Kalameh’. That is why creatures are called ‘Kalamat’، thus they are create out of the creation word of ‘be’. In the holy Koran too there is an indication of God’s word and the Jesus. If it is true that the words made by human beings are those from his soul then one can say that the existing words are the outward manifestation of the compassionate spirit. In a sense that، the compassionate God makes words and the overall universe come to existence.