جستجوی مقالات مرتبط با کلیدواژه "عرفان" در نشریات گروه "علوم انسانی"

Fish is an ancient myth that has had a significant presence among the myths of ancient nations for a long time and has enjoyed a special place in paintings, drawings, stories, various texts, poems, etc., due to Attribution to the mineral element of water has always been praised for its purity and sanctity, which, due to these inherent capacities, has never been depleted of mythological concepts and meanings, and in any period, according to the dominant thought system of that time, It has been used to express good and Ahurai themes. In this research, using the content analysis method, we investigated the presence of the fish myth from love worship to mysticism, which the results of the research showed The myth of the fish has been present in the ancient narratives of this mysterious ritual since the birth of Mehr, which is also linked to Anahita due to its connection to water. Fish has a mythological-ritual presence in Avesta in the form of "Kermahi", which is the white guardian of Home in the Pahlavi texts, thus it is the life-giver of Zoroastrians in the end times. In epic and heroic texts, the presence of this myth fades until finally, in mysticism, along with the mysterious themes of the sea of ​​monotheism, it becomes a symbol of the existence of the seekers who are immersed in this sea of ​​true existence. The pure and ritualistic nature of this myth has not changed much in the beliefs and texts of different periods, and it has preserved its mythological characteristics in every field.

In the opinion of many theologians, the basis of religion is the revelation that humans communicate with the Holy by being present in it. Nathan Söderblom, who calls revelation mysticism, introduces it as the central core of religion. The distinguishing feature of his interpretation from the interpretation of the commentators of revelation is that this concept is considered in terms of meaning as genius that goes beyond ordinary talents and potentially exists in all human beings. According to Söderblom, there is revelation not only in great religions, but also in primitive religions. Hence, the task of the scientific study of religion is to examine this key element, without which a religion cannot be properly understood. On the other hand, Söderblom assumes that the history of religions manifests itself in two levels of consciousness: the level of common people, which is related to religiousness, and the level of ucommon people, which is related to religious genius. The topics discussed in this research are the central core of religion, the origin of revelation, genius, its connection with aesthetics and consecration of life, and prayer and worship.

The horizontal axis of Mansour Hallaj's life represents the passage of time, while the vertical axis illustrates the key events of his life. Hallaj's ideas are reflected in numerous works, including those of Fakhr al-Din Iraqi. This research demonstrated that Iraqi, through the coherence and strength of his words, captured the depth of Hallaj's mystical thought by intertwining these two axes in a convergent manner within his poetry. The influence of Hallaj's teachings on the Iraqi lexicon was profound, revealing two central themes of mystical discourse: "the unity of existence" and "the descent and ascent of secrets". These themes were expressed boldly and evocatively, embodying the dynamic relationship between the lover and the beloved.

This paper deals with the possibility of interaction between the two rational knowledges, namely philosophy and mysticism, and reaches the cooperation of the two with each other. Mulla Sadra's philosophy has revealed the joining and combining of these two knowledges and has placed reasoning next to observation. This combination cannot be realized unless inconsistent or seemingly inconsistent factors are rejected. Just as the rejection of polemic method from the argumentative knowledge of theology has placed it beside the argumentative knowledge of philosophy, the predominance of common or consistent rules and foundations between the ability to argue and the ability of intuition in the power of reason has brought the two knowledges, namely, mysticism and philosophy, closer to each other. The reason, in the position of argumentation, although fundamentally unable to pass into a section of reality, it makes the passage of intuition into the revealed part rationable and understandable and places it available to all by demonstrative syllogism. In this way, the knowledge of logic was employed to regulate the finding of intuitions, and the two knowledges of mysticism and philosophy, came together with two sets of concepts and rules in a combined form.

The importance of light and its place in philosophy started with Khosravani and Fahlavi philosophical schools of ancient Iran and ancient Greek philosophy. As an Iranian Muslim philosopher, Shahabuddin Yahya Sohravardi based his philosophical system on the concepts of light and wisdom of illumination. Light in Suhrvardi's philosophy can be analyzed from ontological and epistemological points of view. From an ontological point of view, Suhrawardi divides existence into light and darkness and has a skeptical relationship with the truth of light, and from an epistemological point of view, Suhrawardi expresses the connection between light and luminous knowledge and believes that the knowledge of beings belong to the higher lights, it is the state of intuition and knowledge of the higher lights to the lower beings in the form of illumination. In this article, we have analyzed the use of the word light in Suhrawardi's works and Rumi's poems through the lens of the dichotomies of light-darkness and illumination-intuition and based on a descriptive and analytical method. Studies show that in his poems, like Suhravardi, Rumi has depicted the stages of light's existence in the path of presence and self-awareness, and has attributed all aspects of existence to light, whether in the being or in the material phenomenon.

The purpose of comparative literature studies has arguably been to pave the way for a deeper understanding of the homogeneity of all literary works by taking a comprehensive look at artworks in different cultures. What is presented in this article is an attempt to prove that the treasure of Eastern-Iranian culture and literature has played a fundamental role in inspiring and creating many masterpieces in world literature. Gabriel García Márquez is one of those authors who created a unique example of his works under the influence of this rich heritage. The present paper first provides the definitions and features of magic realism. Then following a descriptive analytical method, it investigates the traces of the Eastern-world and in particular Iranian-Islamic mysticism in Gabriel García Márquez’s One Hundred Years of Solitude (1967). Finally, by comparing the Sufi and surreal layers of the novel with their counterparts in Eastern-Iranian Sufi works, this paper reveals how Márquez was influenced by the introspection and ontology of great Iranian-Islamic writers’ mystical works. The scientific result of this research shows that Márquez was influenced by the elements of Eastern-Iranian mysticism in One Hundred Years of Solitude. The most significant and common links between this novel and Eastern-Iranian mysticism are the disappearance of the borderline between reality and surreality and the union of the two, the characters’ wonderful and extraordinary behavior in the story, and the achievement of truth through imagination.

AbuSaeed AbulKhair is the greatest mystics of Iran. Philanthropy and love for them can be considered as one of the most obvious personality traits,which is connected with love for all beings and in a word, the whole universe.AbuSaid destroys the system of conventional and idiomatic meanings and reaches a new meaning and a new definition, which is the product of his intellectual influence and the Khorasan school.The school of Khorasan has become famous for a kind of tolerance regarding religion and religious matters due to their lack of respect for the appearances of Sharia,Sekar,Shathiyat and blaming.AbuSaid has a special place as a full-fledged representative of the Khorasan school and the influence of the Khorasan school is evident in his thoughts. The main question of the research is what is the role of interpretations in creating the spirit of tolerance in the intellectual school of AbuSa'id and the school of Khorasan and what are its dimensions. In this research, AbuSaeed's attitude towards man,his way of expressing and dealing with different sections of society, followers of different religions and differences, and on the other hand, his interpretive attitude towards the world, have been investigated. The results obtained from this study indicate that Abu Saeed has interpreted the phenomena of the universe, religious texts and Sufi terms in Asrar al-Tawheed, and according to Mashrab and his school of thought, Khorasan mysticism, which focuses on making others happy and drunkenness. It is emphasized that it is kindness and compassion towards humans, creatures and existence.

The majority of mystical poets like Attar and Jami have employed allegory to better influence and express complicated mystical themes in their works. These mystical themes were reflected in the works of later poets clearly without any use of allegory. This article, developed based on a descriptive and analytical method as well as review of library sources, studies the theme of “unity” in Jami and Attar’s poetry with two distinctive schools of mysticism, followed by an analysis of “unity” in Imam Khomeini’s mystical poems and thoughts. The findings indicate that both poets, while maintaining uniform practice, in their attempts for arguing mystical themes and clarification of the theme of “unity,” introduce a form of unity that is attained after gaining the ultimate goal of mystical journey, i.e. fana fi Allah or “complete and absolute surrender of self to the Divine will” as well as the stages to reach fana fi Allah. Such an approach is found in Imam Khomeini’s works and thoughts where he argues “unity of being” as the core theme of theoretical mysticism and places the theory of unity of intuition at the heart of practical mysticism.

A key principle in Mullā Ṣadrā's philosophy is substantial motion (al-ḥarakat al-jawhariyya). He argues that through this motion, humans evolve and progress through necessary stages to reach the ultimate truth. For Ṣadrā, those who perfect their theoretical and practical faculties can experience the intuition of God’s beauty, akin to the Prophet, and thus engage directly with divine light. Ṣadrā categorizes intuition into various types, with the highest being spiritual intuition, where an individual receives the essence of truths in accordance with their spiritual disposition. In Ṣadrā’s framework, revelation is examined through philosophical, theological, and mystical lenses. Mystically, he connects intuitions to the Muhammadan truth. Consequently, for Mullā Ṣadrā, the relationship between apostolic revelation and mystical intuition is primarily defined by their origins: apostolic revelation is received top-down, while mystical intuition arises bottom-up.

 tion involves relinquishing all material and spiritual attachments to uncover the ultimate truth. It is a fundamental aspect of Sufism and a central theme in mysticism, as highlighted in various mystical texts. This essay undertakes a descriptive and analytical comparison of the perspectives on abstraction by Jalāl-al Din Rumi and Jiddu Krishnamurti. The research aims to identify similarities and differences in the intellectual frameworks of these two prominent Eastern mystics. The findings reveal that Rumi and Krishnamurti share commonalities in various aspects such as simultaneous recognition of material and spiritual abstraction, disassociation from nationality or territorial constraints, transcendence beyond reason and knowledge, self-negation, abstraction intertwined with love, and abstraction leading to self-discovery. However, distinctions emerge in their approaches towards reliance on mentors and teachers, as well as their relationship with established religions and ideologies. Overall, the shared beliefs between these two mystics outweigh their points of divergence, underscoring the similarity in their epistemological and experiential foundations. This mutual ground reflects the essence of true mysticism.

In examining newly emerged mysticisms and mystical thoughts in the Islamic world, a challenging issue is the negative relationship often perceived between mysticism and politics. However, some states and movements throughout Islamic history have had a mystical structure and nature. Scholars like Javad Tabatabai and Abdolkarim Soroush offer differing theories on this relationship. An example of a positive relationship between mysticism and politics is found in the social Islam of Turkey, where this theory influences the Turkish government. This movement is significantly impacted by Naqshbandi and Nursi mysticism. This political-social movement, influenced by mystical perspectives, emphasizes elements such as the unity of the Islamic world, the civilizational model of Islam, a positive approach to the achievements of Western civilization, the prominent role of the social aspects of Islam, the provision of services and utilities to people, a moderate interpretation of Islam, cultural Islam, fighting ignorance and division through education, and tolerance towards religious minorities. The connecting point between the mystical view and the Islamic perspective is the ideas of Fethullah Gülen. By adopting a pragmatic approach, Gülen endeavors to utilize both hard and soft power tools to offer a moderate interpretation of Islam. This research employs an analytic-descriptive method to examine and analyze the influence of Nursi mysticism on Islam in Turkey in terms of modern spiritual sectarianism.

Iran has a rich cultural and historical background, and many of today's cultural moods and human behavior are from the distant past. "Death" as an important subject has occupied the human mind and thoughts in all eras. Death has received a lot of attention in the remnants of ancient Iranian myths and culture. Since the culture and believes of a nation could not be easily forgotten and remained permanent, so there should be similarities between these two parts of Iranian literary works, mythology and mysticism. My thology and religious myths have given mystical poetry more depth and has contributed to its richness. This article deals with the types and types of death, namely: emergency death and optional death in the myths and ancient section, as well as mysticism. Given that the Qur'an and hadiths have not been separated from mysticism, a brief look is taken at it.

Mystical stages have been one of the most important movements of human perfection towards the essence of creation and the theology of the followers of this path. One of the most important issues in this study is the study of the mystical approach of Fayz Kashani and Imam Khomeini in relation to mystical stages, especially asceticism, remembrance, thanksgiving, fear and hope. The findings of the present study indicate that due to the fact that Mullah Mohsen Fayz Kashani was one of the prominent students of Mulla Sadrā. Kashani and Imam Khomeini (PBUH) both were teachers of Sadrā’s School. These two great theologist, with a philosophical, moral and mystical nature and also a Quranic approach and narration have explained the mystical stages, although in some cases and in detail with differences. The method of collecting information in this study is descriptive analysisl. The mysticism of Fayz Kashani and Imam Khomeini clearly shows that the views of them on the mystical stages are very close together. The development of mystical approaches by other mystics and the benefit of Imam Khomeini from them has been able to provide more comprehensive views of mystics about these mystical stages.

The use of the positive and negative roles of female characters in the Persian literature and works has always been at the center of attention of literary scholars. In poetry, a women is sometimes portrayed by her mysterious and mystical face, and at times she only reveals earthly traits. This research aims to explore the manifestations of mystical literature in Jami's works by a descriptive-analytical method, relying on the role of women in “Leyli &Majnun”, “Salāmān & Absāl”, “Yusuf & Zulaikha”. Research on the image of women in the above masnavis shows that Jami has taken advantage of female characters to account mystical themes by presenting anti-feminist and pro-feminist images in all three stories, and woman in these masnavis is considered a mystical code and symbol; the same as Zulaikha is the symbol and code of a disciple who crosses the bridge of virtual love to true love; Leyli is the symbol of divine love, and Absāl is the embodiment of sensuality, whose desire for excellence is met through intellectual perfection.

The mystics want to know their god as a result of their behavior and not through arguments and arguments, but through revelation and en-lightenment to the deepest spiritual levels. Therefore, the sages of the world and the elders of the way are trying to show the way for others to the extent of their own knowledge in order to achieve prosperity and salvation. As Khajeh Nasir al-Din Tusi, one of the scholars, sages and mystics of the 7th century, in his mystical book, Osāf al-Ashrāf, in a concise and expressive manner and with an eloquent and eloquent composition, at the same time full of brains and full of meaning in six chapters and in each chapter (to except for the sixth chapter) in six chapters, it explains the stages of conduct. He begins the first chapter with faith and ends with faith in the sixth chapter. Regarding the book Osāf al-Ashrāf, it can be said that this important mystical work is not only valid in terms of the knowledge and interpretations of the terms of mystics and Sufis, but also valuable for the knowledge of Khajeh nasir. This article is compiled in a descriptive, analytical and library method

Mystic terminology of "Ecstasy" is among spiritual states and intimations from the Unseen World which leads to the wayfarer's detachment from his self- consciousness by creating attributes such as happiness,sadness, delight, and grief. Ecstasy in the Mystic texts has been used in different definitions, including fit of ecstasy, hit of pain, illuminated fire, and so on (Esābatalam). Regarding the extensiveness of the definitions and concepts of ecstasy, in the present research, we have tried to study, analyze, and classify it in the Mystic prose texts dated back to 4-6 (A.H.), using the descriptive analytical method, and library documents. The results of the study shows that ecstasy is a Divine gift coming simply to the heart, and it is not acquisitive. The process of studying the concept of ecstasy shows that secondary causes provide the background of acceptance of this intimation from the Unseen World, and that it includes types and hierarchy that determine the degrees of ecstasy of the men of ecstasy and devide them into Beginners, The Mediocre, and The Transcendent (montahā). Appearance and influences of ecstasy differ concerning the strength and containership of the men of ecstasy and have got Mystic consequences.

The seven stages of mysticism are among the most important and thought-provoking topics in mystical cirrhosis. Examining and understanding their meaning and concept, the seeker and the path of the truth helps to follow this path with more awareness. Provide mystics and Sufis. Also, clarifying the concepts of each of these officials according to the views of Attar and Rumi and expressing how these concepts are used in mystical and moral stories are two other goals of this research. Showed that in some cases the views of Attar and Rumi are different. Sufis and mystics each have opposing views on the journey to God and meeting God. What arose at the beginning of the official emergence of Western-influenced Sufism in Iran and its sphere of ritual and linguistic influence until it reached Rumi and Attar, although beautiful in appearance and constantly in conflict with the Shari'a, is an amalgam of philosophical views. Greek and eclectic were other ideas, forming parallel and sometimes contradictory currents, which played a significant role in the continuation of Sufism..

Due to his truth-seeking nature, man has made a huge effort to convince himself of knowledge, which is the result of these four knowledges: science, art, philosophy and mysticism. Among these teachings, mysticism is considered one of the most popular teachings. An achievement that some people have considered as a way to achieve the truth of a promise, another as an excuse to achieve their goals. The purpose of this article is to examine the role of human knowledge under the title of emerging spiritualities in creating temporary and spiritual challenges in society. This research, which was carried out by descriptive analytical method and using library resources, seeks to briefly introduce, express the goals and objectives of emerging spiritualities and explain the danger of such pseudo-mystics for the Taliban of true mysticism. mysticisms that have targeted the real power components of society. Also, this article has paid attention to the introduction of true mysticism and the place of man. It must be said that presenting the correct understanding of true knowledge prevents the mystics and apparent mystics from being able to attack the tent of divine knowledge and its Taliban with the white flag of mystical deception, and place their non-mystics instead of mystics in the hearts and minds of the unacquainted Taliban. The results of the research show that behind the curtain of newly emerging religious movements in Iranian society, there are unlucky intentions, the promoters of these spiritualities are unwarranted and deceitful people, destroying beliefs, promoting corruption instead of mysticism, legitimizing corruption and disobedience instead of spirituality are among the actions that the supporters of these movements in They follow between disciples and society.