نشریه عرفان اسلامی
پیاپی 40 (تابستان 1393)

The effects of the Holy quran and Nahjolbalaghah on Mistic texts on astonishment (Heirat)This article tries to invest how the Holy quran and Nahgolbalagha affect the mistic texts on the issue of astonishment (Heirat which, the sixth step in mistic behavior). The Holy quran which is the miracle of the great prophet has wondered all religions because of its wonderfulness, its formal fluency,its literal aspects and because of beauty of vocabulary used in it.Because this book is not written by any person and because the creator of all existance has sent it down to the heart of the holly prophet, this book has unlimited aspects and meanings.Mysticism and Islamic mistic books, are affected by Divine words. The doctrine of mistics has roots in Quran and tradition (sonnah) and informationt. Sometimes these sources have affected it. Astonishment (Heirat) and its meanings are not excepted from this subject.This step of mysticism,is the last place for those who follow the spiritual path in drunken state of slavery. Mistic,in all of the steps of behaviour is endowed with slavery qualities and until he lives in this mortal world,is astonished in the endless beauty of the creator.in other words. the end of Astonishment is Astonishment. Apearances of Allah, puzzles of existance, wonders of creation, beauty and are aspects and meanings of praiseworthy astonishment:Thinking about essence of Allah, ignorance, to be thrown away of spirit paths, that effects on mystic contexts, are aspects and meanings of blameworthy astonishment: Islamic mistic books are affected by all these aspects.Because of plurality of contexts and books,we have mentioned only afew samples like “kashfolmahjoob” of “hojviri” and literary works of “Attar” and Moulana.

The present study investigates the works of some contemporary orientalists who have conducted broad scientific evidentiary studies on mysticism. As a mediator between Islam and the West, Annemarie Schimmel did extensive studies on mysticism, looking through the lens of a believer and an academician. Hellmut Ritter’s studies on old manuscripts and the collection of Daryaye Jan are an indication of his devotion to and love of Iranian-Islamic mysticism. Fritz Meier revealed the hidden aspects of Baha Valad’s life and released him from being overshadowed by his son, Molana Jalaluddin. A decade of research on the life and thought of Abu-Saeed Abolkheir was his invaluable contribution to mystic studies. The elaborative and refinery studies of theses researchers, along with their exemplary knowledge and scientific courage, introduced to the world a great part of Persian mysticism and literary treasure.

Human has contrary bilateral mental sounds, most of human’s faults are results of conflict between these two sounds which have involved him. It has been inferred to for several times in the religious texts such as Quran, Nahjo Al Balgheh …. There have been the various interpretations to made human avoid such damages of devil. The conceptual term “Al Khotvat” and “Satan’s Khotovat” are one of these interpretations.Which have been explained in Quran for several times, for example: “to chase a person”, “to follow a person”, “Evil’s effects and signs”, “progress”, “libido”, “Evil’s temptations”, they are all important to be considered. This study is to examine the vocabulary concept of the word “Al Khotvat” in the light of mystical literature. There are two axes in this study including:1- Preface about conceptual meaning and term of “Al Kohtvat” and general study.2- Analytical study of subject in the light of mystical, mystical literature.

Undoubtedly, Molavi is the biggest poet who turns the spiritual evolution in to poetry version and he uses poem, allegory and story as a means of attaining the reality. The key opening of Mathnavi secrets is 'heart''s various statuses. In this research, the 'heart' and its various statuses and its evolutionary development in Molavi’s Mathnavi (couplet poems) in details in comparison to the works of his contemporary poets and predecessors, is introduced and discussed meticulously. Seven different concepts are found in mathnavi for evolutionary development of heart. Three different statuses such as 'Sadr', 'Ghalb' and 'Shaghaf' are not flourished with gleam of light, are related to physics of heart; Molavi thinks that the physics of heart does not deserve be considered to be the basics of the 'heart'. The name of 'Ghalb' has been used for other various statuses of 'haert'. Yet, the second status, only has been recognized as with the name of 'Ghalb'. 'Heart' in the staus of ''Foaad', 'Habbat-ol-Ghalb', 'Soveyda' and 'Mohjat-ol-ghalb', are flourished with the gleam of light. Jalaleddin doesnt mention any name for the last status of the 'heart'; But its concept flows out through Mathnavi work, by means of many interpretation and implications.

Shia mysticism count extended part of Islamic mysticism. Mainly, we see formation of Shia religious group and chain on recently century, in particular after Safavie be in power. On Shia mysticism, like Islamic mysticism topic of Haqiqat-e Mohammadie projected as one of main topic with difference that on Shia mysticism. We see considerable differences on project this topic.On Shia view, religious province after prophet translates to Imam Ali and other his natives, same this method happened on mysticism about Haqiqat-e mohammadie topic, so this topic translate by prophet to Imam Ali and other natives.Most of differences of project topic of Haqiqat-e mohammadie are change of symbols and project all of them on unit time.On un-shia mysticism, we usually see that one of them project on a especial time. This process is influence of merge two topic; Haqiqat-e mohammadie and Velayat (province).

The relation between different arts and theosophical discussion is so deep and complex that their separation seems impossible. This relationship among divine religions - especially holy religion of Islam - and local arts of their countries is more obvious; so, can we say theosophy belongs to nature of all religions? And have not religions found more effective and representative tools than arts to introduce itself yet? This study through documentary research has tried to investigate the importance of conceptual arts and manifestation of theosophy in Islamic art, remind forgotten beauties and finally represent fundamental role of theosophy in order to lead arts and artists to divine destinations.

As we know, Rumi's worldview is based on monism; the fact that the nature of the almighty has manifested in various forms in objects and creatures, has made them the overall mirror of the almighty. Because of the impression of Rumi's school of thought on Shabestari, this concept has entered in his mystical ideology as well. This paper tries to make a comparative study on the concept of 'manifestation', one of the basic concepts on the issue of absolute unity. Our major goal at present and in general is the study of the comparative and contrastive ideas of Rumi and Shabestari against the manifestation of the almighty in objects and creatures.

Love is one of the main subjects of Islamic mysticism and theosophy, in a way that we cannot enter to these areas without love. There are many definitions for love, and everyone defines it from his point of view and with regard to their capacity. Moreover some poets, authors, scientists, and philosophers have presented their perception of love, each of which in its universality and in comparison to each other has portrait different aspects of love. In this regard Roozbahan Begholi, known as “Sheikh of Shattah” and “Shattah of Fars” and the head of all Roozbahans, has also defined love from the viewpoint of Persian literature and mysticism; and his viewpoint is related to his purpose and is proportionate to express his mystical experiences, ethical concepts, different didactic issues, and finally to express secrets of love and its delight. At the present research we present summary of viewpoints related to sheikh of Shattah about love and its kinds, description, definition, and generally the position of love, then we study and analyze it.

In investigating viewpoint of Sanaee about "Unity of Existence", locality of God, World & Human in perspective of Sanaee are considered. God is unique Essence that is not dualism- bearer. By view point of Sanaee. He is outstanding, summary of all Existence – worlds and containing ascending & descending arch that target of his creation is the insight of God.He entered from transcendental world (non- existence) to arena of world to reach to insight desert and unity with Right and survival by God. World of Existence also is manifestation Divine glory and shadow of Right (God).