amir javan araste

Islamic mysticism, as a path to uncovering absolute truth and tapping into the hidden capacities of humanity, manifests through the concepts of ṭayy al-arḍ (folding up of the earth or traversing the earth without moving) and karāma (divine grace) in the mystical journey. Karāma represents the manifestation of divine power and love, transcending extraordinary acts to symbolize the spiritual perfection and elevation of the human soul. Ṭayy al-arḍ, as a formal revelation, is an emblem of the mystical journey, allowing the transcendence of material boundaries and entry into realms of knowledge. These concepts are not intended to prove or explain the physical mechanics of ṭayy al-arḍ, but are viewed as outward expressions of spiritual growth, the manifestation of divine names in the hearts of mystics, and stages in the progression of human perfection. A review of religious, philosophical, and mystical texts clarifies the role of these elements in achieving unity of existence and spiritual evolution. Thus, karāma and ṭayy al-arḍ are seen as tools for a deeper understanding and connection to divine truth in the mystical life, leading to human perfection and proximity to God. Despite the prominence of these concepts, there has been little profound research on their philosophical and mystical foundations or their roles. This article aims to thoroughly examine the role of these concepts in the mystical journey and in attaining divine knowledge.
.

Aesthetic experience, along with its nature and dimensions, is one of the key concerns of scholars in the philosophy of art and aesthetics in contemporary discourse, where much attention is directed toward the artist and the artwork as the medium of the aesthetic experience. The primary focus of this research is to examine the nature of the unique aesthetic experience manifested in the works of Hafez. As one of the unparalleled and original figures in the artistic heritage of this land, Hafez is widely regarded not only as a master poet but also, according to many, as "Lesan al-Ghaib" (the Tongue of the Unseen) and a recipient of divine inspirations. Therefore, understanding the characteristics of his aesthetic experience, to illuminate the role of mysticism and spirituality in refining the aesthetic vision of artists, holds significant scholarly importance. Based on this, the central question of this research is: What dimensions characterize Hafez’s aesthetic experience within the context of his mystical perception, and how can it be interpreted? This question has been investigated through library-based resources using a descriptive-analytical method and the perspectives of experts in aesthetics, literature, and mysticism. The findings suggest that three key aspects underpin Hafez’s aesthetic experience: the breadth and depth of his perceptions, a loving presence in the world and closeness to existence and its hierarchies, and a profound connection with the concept of unity as explained in Islamic mysticism. These elements, deeply intertwined with the essence of existence and evident in Hafez’s poetry and aesthetic outlook, allow his aesthetic experience to be regarded as a spiritual one, achieved through his complete unity with the singular divine truth. Hafez perceives all phenomena in the world as beautifully arranged manifestations that serve solely to narrate the singular visage of divine truth. Through this lens, his profound mystical unity, intersecting with his artistic aesthetic experience, produces a luminous and spiritual form of aesthetic experience.

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.

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.