فصلنامه اندیشه دینی
پیاپی 88 (پاییز 1402)

Investigating The influence of Sufism and Islamic mysticism on the mystical way of Indian BāulsAbstractBāul literally means mad and infatuation with the truth. Bāuls, like dervishes and Qalandars, are Hindus who originated from the Nādia region in the state of Bengal. In general, the Bāuls tradition is a fusion and eclectic tradition. The Bāuls were influenced by all the three major religions of the Indian subcontinent—Hinduism, Buddhism, and Islam—that flourished in Bengal at the time. Although they are unknown, they have a special importance and place in Hindu mysticism. Tagore, an Indian poet and writer, played a prominent role in popularizing Bāul. Freedom from any constraints is a characteristic of their mystical life. Sufism is one of the important elements that has had the greatest impact on Bāul after the arrival of Islam in India. In fact, the Bāuls of Bengal are the final product of the synthesis and fusion of Sāhājiya and Sufism. Some of the similarities between the Sufi beliefs and the Bāul beliefs, such as: Samā, dancing and singing, guru and spiritual Murshid, freedom, heresy and iconoclostic, considering the body as microcosm, etc., indicate this fusion. In this article, with the library method and with the tools of analysis and description, while introducing Bāul and the course of Sufism in India and Bengal, we discuss the extent of the influence of Sufism on Bāuls.

In his commentary on esharat, Fakhrrazi challenges the issue of perception and the purpose of having natural powers. tusi mentions two points in response to him. 1) It is the necessary end of the essence of nature. 2) Natural forces have a kind of consciousness. Our findings in this research show that applying the interpretation “kind of consciousness” to natural forces in peripatetic philosophy is reserved for tusi and not found in Ibn Sina's works. About the answers of these two philosophers to the question of science and the purpose of natural forces, we can also say Ibn Sina does not have a single opinion on the issue of perception and the goal of natural forces. In the tabiat shifa, he considers physical agents to be devoid of perception and will, which have a uniform action. However, in the eighth section of esharat, refers to the existence of natural or voluntary passion and love for physical agents. In tabiat shifa, although the totality of nature is called purposeful, rejects the hyle passion for the form. In the treatise on love for hyle,form and accidents proves instinctive and natural love. Even though Tusi accepts the finality of nature, does not provide an explanation about the existence kind of consciousness for natural forces. what these two philosophers have proposed as the end of natural forces is more similar to the end of movement than to the cause of movement, and the goal can also be attributed to the higher causes of natural forces rather than physical agents; According to avicenna, the journey towards the true lover is inherent in all beings, even without perception.

The problem of evil has occupied the human mind for a long time, and different schools of thought have tried to answer this theological problem. One of the answers given to the problem of evil is the answer given by Ikhwān Al-Ṣafā. The basic problem of this article is to explain and analyze the viewpoint of Ikhwān Al-Ṣafā on the problem of evil. The data collection method is library and the data analysis method is descriptive-analytical. The importance of addressing this issue is due to the fact that the opinion of this school has not been examined on the issue of evil. The brief conclusion reached by the article is that the Ikhwān Al-Ṣafā are dealing with the Platonic-Plutonian problem of evil and they have also added some elements to it, but there are some ambiguities in their opinion, especially their interpretation of the first intention and The second intention and the influence of the planets on the happiness or sadness of the human horoscope and not proving the connection between evil and disbelief or reprehensible morals and goodness and faith or honorable morals. Therefore, although there are strong points in their opinion, such as dealing with the problem of evil about animals, their theory is faced with ambiguities that can make accepting their answer about the problem of evil doubtful.

Is Transcendent wisdom a specific feature of Sadra's philosophy, or does it include ancient heritage and a more general trend? A positive answer to the last question is particularly important because it can adjoin Islamic philosophy to a special spiritual flow that leads to the identification of the essential elements of Islamic philosophy; In this way, in order to find answers to the recent questions, the authors of the present study explain and analyze the essence of Transcendent wisdom with a historical, critical and in some cases comparative method and finally, the conclusion is that Transcendent Wisdom is the general description of the Islamic Neo-Platonism, which creates a special spiritual tradition within the philosophical and mystical schools of the Islamic world through Plotin's emphasis on the transcendence of the soul and the transcendence of the intellect which seeks to find the truth not in theoretical debates, but in the exaltation of the ego from the material multitude and substantive plurality through asceticism and the acquisition of mystic perception and intuitive act of knowledge. Pure gnosis that, as the esoteric exegesis, masculine, fixed, universal aspect of divine revelation, with metaphorical, interpretive, expressive, aesthetic, imaginary, intra-cultural, and feminine aspects of the divine word, form a single whole that reveals gradational Transcendent wisdom of the Sophia perennis.

The discussion of the final goal of man, which is discussed in the Aristotelian tradition and Hikmat Mashai as happiness, is discussed in the works of Muslim sages with other definitions such as final perfection. The main question of this article is whether the main desire and therefore the existential ultimate goal of all human beings is to reach a single state of affairs, or do different people have different ultimate goals according to their different abilities and talents? In the ethics of Plato and Aristotle, the principle of the unity of the ultimate goal of man is accepted based on "Ergon argument", but it is also accepted that many human beings are unable to cultivate virtues, due to various reasons, including the lack of external goods (Elitism in ethics). According to Mulla Sadra, each person has a special happiness or ultimate perfection according to his/her ability and talent. Of course, the differences in ultimate perfection, in Mulla Sadra's opinion, are more related to the difference between human intellects and not external goods; but existential differences and consequently differences in the final perfection of people do not cause any special social or legal privileges.

The issue of human agency _ in the sense that human being is possess action; the act which belongs to him and can be attributed to him _, is so important in the humanities that diviation criteria of great currents can be found in its given role. In other words, human knowledge, first of all, requires the recondition of an acting human being, and since a human being is an agent, actor and phenomenon-creating, is the subject of humanities. But describing a human being as an "agent" and considering his "agency" is completely dependent on our explanation of what "action" and agency are. The present work, with a wisdom approach and based on foundamentals of transcendental wisdom, firstly explains the truth of intention by referring to two completely related headings and philosophical keywords, means "ultimate cause" and "free will", and follow their role on action and finally, it shows intention as the first ever voluntary act in the chain of principles of human voluntary actions on the one hand, and also the ultimate cause of his action on the other hand, by determining the quality of the connection and voluntary union of the agent with the layers of his applied self, It forms the entire identity and the individuation of action and therefore human agency in terms of quality and quantity is tied to his intention to perform an action.