امیر جوان آراسته

Prayer or supplication holds a profound significance within mystical traditions. Mystics contend that the mere verbal articulation or heartfelt yearning in prayer holds limited efficacy in attaining fulfillment without an accompanying disposition. Nevertheless, the reverent essence of prayer or supplication remains affirmed and accepted by religious doctrine. In the journey towards prayer fulfillment, individuals' existential capacities and dispositional states, particularly in relation to divine understanding, serve as crucial factors determining the reception of God's grace. Dispositional want, often described as an inner prayer or, in the lexicon of mystics, as hidden calls, denotes the soul's quest for a level of perfection conducive to receiving divine grace. This stems from the belief that God, inherently abundant in grace, continually bestows His generosity without reservation. As eloquently expressed by Ibn al-ʿArabī, God is abundantly rich in grace. The soul possessing such disposition perceives its prayers as efficacious and fulfilled, as it has the capacity to receive divine grace—devoid of impediments or deficiencies. In this context, the Quran asserts, "and He gave you all that you had asked Him" (Quran 14:34), signifying that God grants desires according to the language of one's disposition. Prayers lacking such disposition, however earnest, may not be fulfilled by God. Yet, an inquiry arises concerning the role of dispositional want: whether the disposition of "fixed entities" (al-aʿyān al-thābita) remains immutable, rendering prayers ineffective, or if God's grace manifests and diffuses in consonance with dispositional states. This study delves into the multifaceted role of prayer or supplication across various stages of existence, elucidating the pivotal role of dispositional desire in prayer fulfillment.

As all possible beings have a special order, determination, and emergence, each of these determinations is governed by a noun that is the origin of its emergence. It is the sovereign name that determines and governs the being’s manifestation.  In the system of creation, by the grace of the Almighty, there is a name ruling over this world and the hereafter, over the past, and over the laws revealed by the Divinity. These ruling names have governments which are endless for some and finite for some others. The names whose governments end are subordinated to other names or return to the essence of Supreme Being. The name that governs a human being is also the ruling and dominant name among his constant names, which is referred to as his "straight path". Therefore, the right path seeker, by taking on or determining and annihilating in his ruling name can achieve his levels of perfection. Of course, due to the comprehensiveness of the human species, in any order or in any world, man is also influenced by the ruling names in the order of the creation system. Among all names, the Exalted Name “Allah” belongs to the domain of the perfect man who is the epicenter of totality of all the names of God's beauty and glory; in this domain, no name prevails another, and this perfect divine body is in extreme moderation of all names. This ancient and eternal position is exclusive and limited to the Prophet Muhammad (p.b.u.h). Therefore, the perfect human being, in accordance with his divine essence is the origin, reference and medium of the appearance of all the sovereign names and has the position of sovereignty and lordship over them, and is the absolute caliph of the Most High in all levels of existence.

The inner guardianship of prophecy and its mystical analysis and interpretation is a necessity. Velayat among mystics means closeness to the Merciful God. When a servant dies of himself and becomes righteous, it can be said that he has reached the province. When the meaning of Wilayat is complete when, in addition to the servant's uprising for the truth, his morals also change to the morals of the truth and become his attributes, so that his knowledge is the knowledge of the truth, his power is the power of the right, and his actions are the deeds of the right. The purpose of this research is the relationship between the guardianship of Imam Mahdi and the guardianship of the Holy Prophet and Imam Ali (peace be upon him) with an emphasis on the thoughts of the Imam and its presentation on the teachings of the Ahl al-Bayt (peace be upon them). The method of this research will be descriptive and analytical. The field of work will be library resources, documents and documents (printed resources) as well as websites and databases. The results of the research show that mystics had opinions regarding the issue of the province, which underwent many changes from the beginning to the end of the 7th century. So that it can be said that in the early centuries, according to the Sufis, a guardian was considered to be a sheikh or an old man who took the initiative to guide and guide the seekers in the direction of achieving the goal. But in the following centuries, the category of Wilayat was followed in a more specialized form, and Hakim Tirmidhi was the one who was able to present the theory of Wilayat for the first time in the history of Islamic mysticism and Sufism, and after that,

Revelation and intuition are the keys to entering the spiritual and mystical world of Mousavi Khomeini. Without this indicator, the reader and researcher will be lost in his mystical sea, because the innermost layer of the spiritual thoughts of this great Shiite mystic forms the stages of revelation and intuition and considers the ultimate goal of mysticism to be meeting God and witnessing the truth. First, the importance of revelation and intuition in Islamic mysticism is examined from the perspective of early scholars. Then we will deal with the most important topics of Khomeini's mysticism in the field of revelation and intuition and will discuss from intuitive epistemology to the complete manifestation of intuitive knowledge that is a perfect human being. Afterward, we will clarify his intuitive view of the Holy Quran and the meanings of faith and piety. Mousavi Khomeini considers intuitive knowledge the most complete kind of knowledge and deems it the most important key to entering the highest level of mysticism. His epistemology is based on revelation and intuition. Through these general clues, one can reach his mystical subtleties and look at his mystical thoughts from a different perspective. Furthermore, it is possible to understand how to reach revelation and intuition according to Mousavi Khomeini.

 Music in the Orient, including in Iran, has always had a ritual nature, for the sake of God's glory and in the service of the spiritual perfection of man. The main issue of this research is the Iranian music at what levels and in the form and themes and how it is with the mysticism and instrument for the perfection of mankind. Which has been dealt with analytically. It seems that various kinds of music, ranging from the Zoroastrianism to the music of the Khanqahi and Sima Dervishes, to the Qur'anic verses, and Venizets in various religious themes, including the various Ta'azi of the various Azan and the masters, which are in the great part of the music of different regions of Iran, The spirit of knowledge and mystery. As with instruments and songs based on musical systems called Rowdy, many of the characteristics of this music, such as balance, softness and laziness, are present ... which are intrinsic to poetry, have a close connection with mysticism and states and Spiritual themes .

Salafism and Sufism are two old Islamic movements that have had major conflicts throughout the history of Islam, which were mainly related to aspects of adherence to and respect for Islamic law and jurisprudence and different interpretations of religious texts. Simultaneously, these two movements have also had some interactions with each other, and there have emerged some individuals or groups who have combined a number of the manifestations of Sufi practices and actiond with those of Salafi and thus creating Salafi Sufism or Sufi Salafism. The Central Asian region is the cradle of a great number of Sufi orders. It has delivered great mystics to the Islamic society. Moreover, several signs of Sufism can be observed in its people’s general culture. However, the people’s inclination towards Islam at the time of liberation from the yoke of communism and the formation of Islamic groups and parties – who wanted Islam to play a greater role in governing the society – besides some countries’ cultural and propaganda exercise, it has led to the creation of various Salafi groups in the region. Naturally, Salafi’s entry into Central Asia’s mystical culture paves the way for the creation and growth of a discourse that has nurtured a combination of Salafism and Sufism in itself. The present study examines the Salafi Sufis in Central Asia and the Sufi-Salafi interactions in this region. Although there are many references on Sufism and Salafism in Central Asia, no independent reference on Salafi Sufism was found in the land.

Qur'an has always been the source of wisdom and a lot of mystic issues can be studies from a Quranic perspective. Among these issues, we can refer to representation, which the Almighty has referred to in his heavenly book and has explicitly mentioned it in Maryam Surah. The present study, with an analytical-descriptive method, tries to clarify representation as it is introduced in mysticism and aims to deepen understanding of this concept and its types and also its two aspects namely epistemological and anthological aspects. The study shows that representation is not exclusively limited to the representation of angels. It rather includes other types, such as dreams, the Ascension, etc., which are all worthy of study. In addition, the Qur'anic perspective on the what and how of representation, its relationship with the worlds of existence and the man epistemological aspects as presented in revelation can also be studied. That is why mystics have constantly dealt with these issues through mystical analysis of sample representations in the holy Quran to facilitate deeper understanding of this issue.

Mystics to express their mystical experiences and teachings, chose a kind of expression called "mystical language". This language was used to explain and transmit mystical teachings and rituals and is divided into different categories. One of the most famous of them is its division into phrase language and sign language. The phrase language has been used to express mystical teachings and the sign language has been used to express mystical experiences. The basic element in the language of expression is mystical terms and in sign language, mystery, symbol, metaphor and…. Metaphor is one of the most important elements in sign language and plays an important role in expressing the deepest and most complex mystical perceptions in the form of sign language. Metaphor has different branches one of the most important and effective of them is abnormal metaphors. Among the abnormal metaphors, words that have a favorable place among the people like mosque, school and … sometimes used in a negative sense and words like wine, butler, lover and … which have a negative and distasteful meaning among the people of Sharia as well as public, are used in mystical poems with desirable and positive semantic application. This kind of use of words has faced different reactions due to its opposition to the custom of the people in different periods of time and sometimes because of this, some people have opposed the people of knowledge. This research studies important mystical texts in which abnormal metaphors are used and also investigate the roots and factors of the abnormal metaphors formation in the sign language based on documentary and library studies and in this way, tries to provide a ground for the correct understanding of the meanings of mystical texts. One of the most important findings of this study is that spread of malamatieye thinking in the field of Persian mystical poetry, Prevalence of poems describing the beloved in Samaa Meetings and the preference of the relative meaning of words over the original meaning are the most important factors and roots in the formation of abnormal metaphors in Persian mystical poetry.

Service and serving is one of the valuable topics that have been addressed in mystical sources as serving the elders and benefiting from the existence of the guide and the intended to the most perfect of them, namely the guardian of God and the perfect man.In this research, an attempt has been made to explain the truth of service and its degrees with a mystical approach by a descriptive-analytical method, and its behavioral functions in Infallible holy shrine (PBUH) have been clarified.Servant, Employee and how Pretending to be a servant are the degrees of service in mysticism, among which "servant" is the beloved of the servant and is close to Hazrat Haq Jalal.According to this research, serving the "servant" in the course of mystical behavior with the help of the infallible (PBUH) in the position of a perfect human being and at his holy shrine can lead to his annihilation in Guest or infallible to survive after annihilation and arrest and guidance of the people. The explanation of these matters must be in components such as the perfect man, knowledge of his position, obedience…

Manifestation is a Quranic word, and for this reason it had been of interest and importance to the Mystics. Manifestation is one of the most important mystical foundations which explains how multiplicity is realized in mysticism. There are many examples of manifestation in the holy Quran, such as: When the Lord manifested His Glory to the mountain, He turned it into dust and Moses fell down upon his face senseless. This study aims to investigate Manifestation verse mystically and explore the connection between the Divine Manifestation and the wayfaring voyage.

The analytical-descriptive method of this research with a mystical interpretation of this Quranic verse about the Lord Manifestation to Moses, describes the truth of manifestation, its dimensions and types which are existential and intuitive (behavioral) manifestation. In this research we are going to see many important points such as the inclusion of the verse of manifestation of several types of manifestation from which the behavioral manifestation which is realized through the Moses’ spiritual journey which ended up at the point between the conversing station and  being a vassal (marboub). Moving from khalwa to jalwa abbreviates the Moses spiritual journey towards the Exalted in regards with the Divine Manifestation.

Since mysticism deals with manifestation in terms of its relationship with the worlds of existence and epistemological aspects of human being, so by mystical analysis of the manifestation verse in the Holy Quran, a correct understanding of manifestation and its connection with man’s spiritual journey, can be reached.

Melodic effects of Quranic words on spiritual status and medical-biological subjects. In the backgrounds, the rhythmic musical miracle of the text of the Qur'an and its biological effects have not been mentioned, only semantic and phonetic miracles have been explored.

 Library studies in examining the rhythm of words and the style and attributes of the letters of the alphabet indicate the melody of the verses of the Qur'an. The purpose is to prove the verbal miracle in the occurrence of biological effects such as contraction and expansion, fear or verse of verses. Because vibrations are effective in changing blood biochemistry, behavior and mental and spiritual states and cause calmness or anxiety; Elimination of some physical and mental illnesses; Feeling ashamed; Server; The listeners cry and benefit from the healing of the Qur'an. These effects are manifested in blood pressure, complexion, and heart rate.

The effect of reciting or playing the sound of the Qur'an on the growth of plants or the treatment or reduction of the progression of some diseases and physical and mental disorders and even mood and spiritual changes are examined to examine and prove the miraculous effects of Qur'anic words and logical results. It can be explained with statistics. According to the results of the field research on the distribution of the questionnaire, the answer to the main question is also proved. Suggestion: In order to strengthen self-control in the sense of piety, the culture of correct use of technical music knowledge should be explained to the people and they should be helped to recognize the richness of reproach with the rules of the heavenly symphony to benefit from the religious music of Quranic melodies.

Meetings with the presence of music professors and Quranic reciters are necessary to explain the commonalities in order to warn people against vulgar or dubious jurisprudential music.

Ashou is one of the emerging Hindu mystics, the so-called secular mysticism, and his arguments include the basics: the denial of the religion of the Gods, and the introduction of the divine religion, the denial of the religions and the past. His mysticism has characteristics that can include: meditation, Relativism, and much, inner authenticity, reincarnation, and intellectuality, this mysticism leads mankind to selfishness and self-esteem so that everything, even God, becomes a means of gaining the benefit of the self-interest of all mankind towards the delights of the material and material world. To social reality,. In this article, the mystical principles of Imam Khomeini (PBUH) that the Qur'an, the prayers of the Imams' Imams (as), and the mystical aspects of Imam Khomeini (RA) were expressed that in fact the mysticism of the Imam has original attributes that, on the one hand, make their way to the distinct emerging mysticisms of now On the other hand, his interpretation of the world was based on the Holy Qur'an and the infallible tradition of Allah (PBUH) as well as paying attention to spirituality in individual aspects, and also the social aspects, as the source of the establishment of the holy system of the Islamic Republic of Iran .

In the philosophy of contemporary education, little has been given to the mystical education, and one of its theorists, Allameh Tabatabai (1821- 1161), introduces the teachings of al-Balab in his treatise on Al-Balab and his other works, and in the treatise, In the form of scientific and practical crossover, it presents a comparative approach. In his plan, he begins with mystical mysticism and mystical ontology and familiarity with the truths of religion, and in practical mysticism he deals with the effects of prayers, meditation, remembrance and thought, privacy and purity, intentions, and so on, and provides the keys to mystical education in the home And authoritative followers and provides a comprehensive plan for planning in the formulation of a training model that seeks to identify and introduce its main elements in this paper.

In this article, after spelling out the semantic domain and explaining the ethical and aesthetic efficacy of imagination, we will focus on its specific function in the development and development of the art of excitement. The result of this attention and analysis is that imagination, as an area that always acts as mediator, determines its intermediary role in relation to the art of expectation, and determines the field of development and development of this art in the moral and aesthetic dimensions. It provides its own. Thus: a) The imagination in its existential function provides the basis for the promotion of the art of expectancy from the material realm to the divine world. B) From the epistemic point of view, it is also a good idea to screw the art of expectation from the sensible world into a reasonable world. C) In the semantic aspect, imagination is a place that employs intrinsic meanings along the apparent meanings and transfers these inner meanings to the art of excitement. In all of the three functions above, imagination is the basis for the ethical education of the audience, and reflects this education by focusing on the themes of love and virtue in the art of excitement.

Mystical vision, unveiling and veridical dream-vision are among keywords in mysticism and they are examined and analyzed in all schools of Islamic mysticism and Sufism. The terms are semantically close to each other. Veridical visions can be regarded as an instance and stage of formal unveiling, i.e. awareness of the reality hidden by the veils. Revelation is the highest level of unveiling. The crucial question, however, is how to distinguish the divine unveilings from satanic incoming thoughts. Which unveiling and incoming thoughts are true and which one is false and misleading? With reference to the ideas and doctrines of Muslim philosophers and mystics from various schools such as Ibn Arabi, Dawoud Qasari, Sayed Heidar Amoli, Najmuddin Razi, Ibn Sina, Suhrawardi and Mulla Sadra, the present article attempts to define and categorize all sorts of unveilings and visions and gives an analysis of the views of the mystics on the problem in question and the ways in which true unveilings are to be distinguished from false and Satanic suggestions. How veridical dream visions can be recognized from confused dreams is also examined. The conclusion is that the most important criteria emphasized by mystics are first holy Quran and Tradition and then the view and control of the spiritual adept who successfully experienced stages of spiritual journey and is deeply familiar with the mystical stations and states. To this end it is of high importance for the wayfarer to avoid sins and acts of disobedience and perform his ritual obligations and follow the fourteen Muhammadan Infallibles so that he well attains the true unveilings and visions. The wayfarer should always compare his visions with those of the prophets and saints (particularly those of the perfect Muhammadan vision which is infallible) and thus make sure of their truth.

This research aims to provide a comparative study of art in two major religious trends in the East, i.e. Futuwwat, grown out of Sufism, and Zen, arising from Buddhism. The main question is how much Zen Buddhism and Futuwwat are similar in the area of art. In order to answer this question, the authors have used analytical-comparative method to organize this study.This article intends to pay attention to a different and very essential approach to art. The results of this study show that these two sects have significant similarity in the area of art, although some differences are also observable. Generally speaking, it could be claimed that in the East it is always emphasized that art is an inner virtue and one does not achieve it unless he/she has embodied purification and contemplation. In this approach, knowing the form and content does not make the artist but it is the inner illumination which shapes the heart of truth.

This article tends to pinpoint one of the most fundamental aspects of the distinction between Eastern and Western arts, focusing on swordsmanship, one of the extremely significant Zen arts in Japan which not only enjoys a high social stance in Japan, but also displays key points of the Eastern art. The role of mind in swordsmanship as well as its ultimate goal has been illustrated in this article, using the invaluable works of Daisetz Teitaro Suzuki,who, in addition to being among the best researchers of Zen, is also the one who introduced Zen to the West. The path the seeker is to follow in Zen eventually leads to the highly significant point of self - control, concentrating on his Self and making effort to achieve the state of " inadvertence"; the samurai swordsman also follows the path to perfection and transcendence.

One case of supporting morality in the shadow of mysticism can be seen in the books of chivalrousness in which the place of morality in professional teaching has been made clear. The books are those written by the great chivalrous men in which they taught their followers how to be chivalrous when teaching professions. As is understood, one should become chivalrous before taking a profession. That is, chivalrous with all its essential ethical properties needed to attain such an important place. In the paper, the terminology of the subject and its cases of use in the Quran has been considered. Again, the background of study with regard to the prophets has been referred to and the relationship between professional classes and chivalrousness has been explained. And finally, particular approach of those of chivalrousness to morality when practicing professions has been justified.

Aghā Mohammad Rezā Ghomshei possesses a high status inphilosophical and mystical discussions. Despite this fact, scarcely anyresearcher has investigated thoughts and theories of such importantsage. Although understanding and explanation of mystical thoughs ofsuch person as Aghā Mohammad Rezā – who is considered as one ofthe most major expositors of Ibn al- Arabi's school – is out of writer'sreach, but this article aims to clarfy some aspects of his thinking bypacing through his writings as much as possible.