نشریه عرفان اسلامی
پیاپی 44 (تابستان 1394)

Intention (niyyah) is the inner purpose of each deed. Intention is an important criterion for evaluating the acts and its importance has been reported in Quran and Hadith. Given the importance of intention in religious texts, mystics and theologians have teachings on the subject. This paper seeks to examine the concept of intention and its position in mystical texts and in Sufi's words and teachings. So besides explaining the concept of intention and its role in the truth fulfillment and value of an act, the opinion of famous mystics on the subject is presented in this paper. This study indicates the importance of intention in mystical teachings. Not only the intention is one of the important requirements of an act but also the value of an act depends on that.

One of the main manifestations of the mystical poetry is usage of the bohemian (Kalandar) and profligacy contents. This kind of the poetry was begun officially with Sanaei. Usage of the profligacy and bohemian contents has outstanding place in the Persian poetry so that after Sanaei, the poets such as Attar, Molavi, Saadi and Hafez employed these contents in their poems. By survey on the bohemian poems of Attar and sonnets on profligacy by Hafez, as outstanding examples of profligacy and bohemian poems, the similarities and differences in the identity of bohemians and profligates can be investigated in their poems. Bohemian has positive and negative aspects in the poems of Attar. His bohemian sometimes is placed in the higher rank and sometimes he is in the lower rank. This characteristic is true about the profligate of Hafez so that accompaniment by profligate is a great honor, but sometimes it denotes disgrace. Research on this subject matter and decision on the lexical roots and comparison of the concepts of bohemian and profligate in the poems of Attar and Hafez explain the main indictors of bohemian and profligacy as fundamental thoughts in the Persian Literature and mystical texts. This article tries to investigate bohemian and profligacy in the poems of Attar and Hafez.

Mysticism andMystical literature at the Islamic Andalusia was Theextraordinaryexpansion andmanypoets and writersemergedinAndalusia and createdworksonsufism which is usually associated with innovation in form and meaning. with study ofislamicsufisminAndalusia we arefamiliarwith theintellectualtrends that forunderstanding ofislamicsufism isveryeffective.Among the branches of mystical literature in Andalusia, poetryhad significantgrowth Andnumerouspoetsemerged that most of whomareunknownin Iran.Among them is a great poet and mystic of the sixth century,Abu Midian Occidental Thatbeautiful poetryandeloquent in themysticalthemes andtheoretical and practicalteachings ofsufismis written. In this study,we try toanalyze the mostmysticalthemes this poetspoems based on descriptive–analysis.

All the works of the great mystics are directed towards the representation of the perfect man. Great mystics, rightfully, call man, The Macrocosm, the worlds in which God has endowed man with magnanimous aptitudes. Through this word, man can traverse the way to spiritual perfection. Attar, as a great Persian mystic, also posits a pivotal status for man and his welfare. A great number of themes in his works are replete with the presentation of man in his perfection. A study of his works indicates that through revision of his religious and mystic conceptions, one can imply his ideas about the perfect man. This research, through the study of ideal man and his position, seeks to find out Attar’s conceptions and attitudes regarding the ideal man.

Seyyed Mirza Hassan Zenouzi, 1172-1225 AH, owns a divan called “Ganjallah” in which the character of Imam Ali is viewed mystically. That prominent Imam is assumed to be the leader of mysticism and the source of its trainings, which per se it is well illustrated in FaaniKhoyee’s divan. In other words, the major subject of his compositions include his Islamic mystical teachings. And his essential reliance in this theme in an interisical and mystical comment on the status of the Imam is on spirituality. The poems composed on him are worth studying on two aspects of real faith and internal purity and good action and self-making stages, and finally breeding perfect man. In general, these kinds of teachings are referred for the purpose of role modelling and to make an accurate analysis of his spiritual realities.

Rumi issometimesseen asameans ofGod's mercy.Sometimesrefers to the manifestation of the mercy of God in creation, creatures, how not science, can be created.God's mercy is for all creatures. What is the religion of no religion and what they are good or bad? For thegraceof God,there is nonon-stop. Masnavi is the mercy of God, or general or specific, a special grace of God, the prophets and saints to be good humans. Is Godmercy in all time, including the specific people? Is God's mercyalsoisgeneral public? According toRumi, is the adsorption and desorption of mercy.

Love and infatuation are the ethics of Molana and basic concepts of hisSufism school. His Masnavi begins with the love story of straw and ends with love. The aim of this article is not to investigate about the role of love from Rumi’s perspective in general form since all his six books are about love, but the aim of this article is to investigate the place of love in the Masnavi regarding the developments in the modern world of today. The present article aims to answer this question that where is the place of love from the view point of Rumi? Whether his desired love has any place in the modern world of today.The results show that the Rumi’s characteristic goes beyond the time and space and always emphasizes on fundamental human issues such as love which never grow old. The genetic wish of human being is to get free from his own which is the most desirable product of love; since today in its light human being can get rid of his pains and achieve his innate desires. Thus the desired love of Rumi, as a light can explore the deep spiritual needs located within the human being.

Sufism who often considers three categories of sharia, spirituality and truth as a single and indivisible concept believe that the sharia is beginning to enter the law and; they also count spirituality and truth without sharia as heterodoxy and atheism. Moreover, Sufism regards sharia as a guidance, piety and reliance on Allah, without which one cannot attain the spiritual goals. Molana Jalaledin Mohammad Balkhi is mystic of seventh century that likens the sharia to a candle without the light of which, it is impossible to conduct spirituality and get the truth. He insists in his writings about the discrepancies in these three categories and the obligatory of performance and observance of sharia principles, beliefs and transactions of sharia, spirituality and truth. The present paper aims to separate his comments in context of his belief and also have an overview on the tenets of sharia and favorite and their mean.

The ultimate goal of the Sufi’s educational teachings and doctrines is to train human to achieve perfection. In addition to the individual dimension, in this regard, the social and cultural dimensions are also emphasized. Thus, people can know their true position in the universe, adorn with good attributes and deeds, and find the best way for good living. Recognizing that the human soul is unique in every moment, he/ she will respect time. Because man has not stopped in the past, the hatred and enmity, envy, hatred, gossip, slander, and other moral vices will not have the opportunity to emerge. This study aimed to investigate the Sufis teachings’ social achievements such as self-purification based on moral teachings and time situation, socialization, public service, cooperation and altruism, philosophy and freedom education, business, and etc. Also, this study answered to this question: whether Islamic mysticism leads to isolation and separation of the individual from society?

AMa’includes all forms of life, such as proximate angels, types and kinds of people, so it takes the appearance of the whole world. AMa’ so Voujod_al_monbaset thatall of the Gabarout to the Nasoot as a holistic unit and covers included. AMa’ such as the right to Nafas al-Rahmani, depending on his own, can be used at two levels: An expansive as the one kolgera which includes of the Gabarou to the Nasoot, and that the higher level of the Malakout that the promise Ahadyat or Vahedyat. That is whysome people it Ahadyat and some have attributed it to Vahedyat. Itis for this reason that AMa’ interpreted as a thin cloud, some Ahadyat officials have said it, because as Ahadyat the veil of dignity and sublimity Sama, and some Vahedyat officials have said it, because as an intermediary between Sama refers Vahedyat and Tqyyd arz, as the cloud is the intermediary between Sama and Arz.