نشریه عرفان اسلامی
پیاپی 36 (تابستان 1392)

That`s reminisce from the past about Malamateye sufic and in then memoir transfer to repeated tradition and biography continuous, as Malamateye know like sectary from other Sufism sect and in series Zahabie, Naghshbandie, Ghalandarie, …., that were Hamdon ghassar`s clientele. Even in some cases, They descript apart from Sufic and versus them, because was nature of fact them in the ambiguity, always write this article is effort for arriving to more clear and more real feature from Malamateye and them historic identification and specification.

Unity of Being as a doctrine that says no other entity unless God can be described by Being, has been scattered all over the writings on Ayn ul-Quzzat. In Commenting this Quranic verse: "How! Are they still in doubt about the meeting with their Lord? Lo! Is not He surrounding all things?" (Quran; 01:10) he describe those who are in doubt about the meeting with the Lord, as blind. The blind men are who can not see God's sovereign encompassment over all existents including His Being, because in doing so, can undoubtedly observe that they, themselves, are among the numerous Divine manifestations. For him, God by His sovereign encompassment over the manifestations can be regarded both as centre and periphery. Therefore, God possesses Being truly not like the creatures that are of it metaphorically. They, i. e. creatures, are the various modes of the Unitary Being that from time to time, Hamadani calls them as temporal advents. God is eternal, to say, He is beyond the time, so that one can say as in the beginningless eternity God existed with no other thing accompanied Him, He exists in the present time and will exist in the endless eternity, too.

This paper seeks to study over the concept of ascent from the standpoint of the Koran and interpretations, especially mystical ones. Ascent is a mystical religious concept that has a record in other religions as well. Ascent to some people is something physical and to others is spiritual. A group of others have also interpreted it to be both physical and spiritual. The ascent of the prophet Mohammad has been clearly mentioned in the Koran in two different Suras, namely Osara and Najm. The purpose of spiritual ascent is reflection on the divine creations and witnessing His glory and face, submerging into His thought and citation, and finally releasing from any materialistic and worldly appeal and going through the position of universe in the process of conscience and heart. During this spiritual journey, the prophet travels through all the degrees of the heavens and even gets to a higher position than the angel. In fact, from mystics point of view, the ascent of the prophet is a divine example of mystical ascent that other people will be able to make it if the requirements are met and personal mystical capacities permit, though not as much as that of the prophet.

Aziz Al Din Nasafi, the great Gnostic of the 4 th century,H; has made an evoalution in the theoretical agnosticism and with Shia attitude puts the discussion on the supervision and perfact man in the center of his Gnostic thoughts.He first begins from the world of essence, the levels of the spirit and the perfect man in his work. Then he proceades to the supervision role, and considers it as the inner part of the prophecy. He sees the combination of supervision and the perfect man in the last prophet and the Promised Mahdi. Relying on the verses and traditions and using Ebn-e-Arabi and Sa′d Al Din Hamooyeh’s opinions, he sees the end of the supervision in the appearance of the Imam of the time and the twelfth Imam. The cases of disagreement about "The promised" in these gnostics’words can be interpreted based on their common views about supervision which are widespread in their works.

Love and kindness is of life elixer and being excuses. If love wasn’t. Also wasn’t anything. Even person’s unfortunate of love, thay have pereiption of empty own heart and understand that have minimum thing of live. This meaning is in the mystical word view of molana shining effeets ndeeper and yentler is explain. Ynostics are bilived that origin all of loves is trath holiness and of it that love is flow all of the world. Also ynostics base of man’s natare are puting in love. If this power is captured of him, don’t have life value. Then sufism of reliyion is love. The principle is love, is method that heavy bar of life was liyhted with love power. Love secretory of creation, life spice,learen mysticism, preamble of large works in world, basic of happining and extremity of ynostic mood that with arriving to perfection, destruction in love nature and love unity and is ended to amorousan lover.Love is divining of god that is puted in human nature and mixed with him nature. The man continuosly is being for real worshipped and love.The molana says:Our novel are catting wite her emotionHer love are cultivated in our nature.The molana with cause of love anyuish in heart, gratnally pay behind of perfection to destruction for arriving to real lover. That molana says from it. Is real and perfect love, no tinted love that finally arrive to distain.Love made the man to arrive easily to prospering and perfection and fundamentally god created the man to be love and difference of man with anyeal is this that anyeal is unable of perceive love. And love is speeial for man and is putting in his nature. This ducument is delibration on the love subject in point of view largest gnostic languegge persion and one of the most embosses intelleatual in the world is jalaladdin mohammad balkhy (molana).

The molana Abdorahman jami is of explicator and promoter mohyeddin-ebna Arabic belief in Theoretc sufism.In his Valued trace (Naghdonosus) bring summary of Ebna Arabic thinking and ideas. and This book is Realy summary of (fosusolhekam) Ebna Arabi describe being infact to total sing leness. That has different dignity and symbol. And demeanor and diverse way Are of faces and symbol that there fore this describe is divine names for prophet.And of blessing sorce. That is claim essence to be to acquire or own primacy.And as much these ability more than more perfect appearance revelation name to these.Jami in bleeder Ebrahimi to describe secrets of perfect human being. and with own wisely style show one thing in much it.And arriving at then claim and face tempered of a infact is total.

Appreciating the characteristics of a work of art will increase the semantic analysis, understanding literary issues, and the knowledge of reader against the knowledge and understanding of the creator of the work of art. Amir khosro Dehlavi’s works of art are deemed as the significant texts of Persian literature. Leili va Majnoon is one of his works which is composed as an imitation of Nezami’s Leili va Majnoon. At the first glance, everyone thinks about lovely and lyrical aspects of Majnoon va Leili, but after getting involved in studying the story, the reader finds out that Amir Khosro has adequate amount of knowledge in the field of mysticism, Sufism, ethics, and Islamic education so that such a knowledge was well reflected in his works because since being eight years of age he was interacting with Sheilkh Nezamedding Owliya and he himself had a cautious instinct. His poetry and other works are overshadowed by his clear and knowledgeable nature out of higher religious trainings. This paper deals with the symbols of Shari’ah, mysticism and ethics in Majnoon va Leili couplet out of which the poet draws upon.

Just like many other poets and authors of this ancient territory—Iran – Rumi has a humanitarian stance for composing his own works of art. In the light of the grandeur and various powers available in human being, Rumi takes the originality to belong to mankind, be it personal originality or the social one. And throughout Masnavi, his masterpiece, 'human orientation' is obvious in the eyes of Abraham Maslow, the founder and spiritual leader of human based psychological movement. Respectively, Rumi's ideas are by far closer to human based psychologists including Maslow. Maslow strictly criticized behaviorism and psychoanalysis, especially those of Freud, of personality. Maslow believed that if psychologists merely investigate the abnormal and frenzied people the positive characteristics of human being will be ignored, including satisfaction, happiness, and peace of mind. Thus, he emphasized positive concepts including self-actualization. Maslow believed that if we are unable to investigate the best types, the most creative, the healthiest, and the most sophisticated human beings of the society, the nature of mankind will be underestimated. Consequently, this paper tries to make a comparative study over the proximity of Rumi's ideas as an Iranian mystic with the leader of human oriented psychologist, Maslow.

As the ancestor of theoretical mysticism, Mohyeddin Ibn Arabi tried his hand on designing the fiction universe after Sohrevardi, during which the mystical principles made an impact upon his sublimed school of mind greatly, so that the theory of philosophy of fiction and the intermediation and abstraction of the world of fiction is of great significance in making up his sublimed school of mind. He believes in the Almighty's own existence as the mere truth and the whole world of phenomena are the formation of both arcs of ascent and descent and the scope of fiction and the absolute divine parable. Ibn Arabi believes that since fiction is a aggregate of antithetical, that is wisdom and materialistic sensations, it is a manifest of a "strong" name of God. He deems the limbo of this world and the next one to be like a distinct line between the sunlight and the shadow.In this paper, the writer has endeavored to draw on the philosopher's and Islamic mystic's ideas, specifically those of Mohyeddin Ibn Arabi, to primarily give a comprehensive definition of the fiction or parable universe and its nature, and then designate the status of this world in mysticism to be as one of the worlds of existence and the reciprocal impact and affect of that against the mystical journey which ends up to apocalypse and intuition. Thirdly, the meaning of some important trainings including separate fiction, limbo, the eighth heaven, resurrection land, etc.are sought and is concluded that 'apocalypse and intuition, meeting prophets and angels and saints, the presence of impeccable soul of imams upon one's death, revelation, and inspiration and ascent of the prophet Mohammad all happen in the detached world of fiction.