جستجوی مقالات مرتبط با کلیدواژه « عرفان » در نشریات گروه « علوم انسانی »

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.

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.

As one of the most challenging and debatable issues, unveiling the mystery of the realisation of the full potentials of human being has been addressed and examined since long ago throughout the history of ideas. In the meantime various thinkers and experts have elaborated on the concept of the universal human from their own vantage points. Considering the unique approaches of the mystics, the reflection upon the issue in mystical literature is meticulously adressed .What seems crucial in the present research is the full recognition and appreciation of Attar and Jaami concerning man which ultimately leads into the foundation and worldview of the aforementioned authors. Attar, and his follower Jaami have perceived human beyond his materiality and believe in man’s immortality and union with the divine through mortality in this world.

Employing an analytical-descriptive method Attar and Jaami’s poems are examined in terms of the representations of the universal human . This is a library research and the samples are opted from each poet’s Divan (collection of poems).

In Attar’s poetry the representatiom of the universal man is based upon the Mohammadieh Truth. Attar has a special attention to prophet Mohammed as a universal perfect man and has portrayed him in the highest esteem of spirtual and material status. Apart from Attar, Jaami as imitating Attar, has widely studied the works of his predessors such as Attar.He deems Attar as one of the high ranking poets in the realm of mysticism. Similar to Attar, Jaami has considered the perfect universal man as the manifestation of Allah’s attributes and features. Hence he deems man as the crown of creation. Following Attar, he has traced the footnotes of the universal man in his poetry collections.

The necessity of the realisation of man’s levels of perfection is evident in all divine as well as non-divine religions. Moreover , all thinkers intensely attempt at highlighting the significance of attention to the perfect man and his desire in order to attain perfection. Commenting on man’s perfection , Attar and Jaami compare the status of the mystic to the universal man. Both deem the universal perfect man as the one who is dissolved in Allah’s glory symbolically embodying Allah’s attributes and characteristics.

Similarities and Disparities between Morality and Mysticism in Aḥyā-yi ʿUlūm and Rasālah-yi QushayrīyyahAbstract Abd al-Karīm Qushayrī’s Rasālah-yi Qushayrīyyah and Muḥammad Ghazzālī’s Aḥyā-yi ʿUlūm are two prominent works in mysticism and ethics. Rasālah-yi Qushayrīyyah is considered a major work in mysticism, while Aḥyā-yi ʿUlūm al-Dīn is renowned for its exploration of ethics. The authors present their perspectives on mysticism and ethics, analyzing various topics and offering definitions of ethical vices and virtues. This research employs an analogical-descriptive approach to examine concepts such as ego, good behavior, jealousy, repentance, happiness (riḍā), and patience in order to identify similarities and disparities between these two fields of mysticism and ethics. The findings indicate that while both works aim to cultivate the human ego, preventing vices and promoting virtues, they differ in their ultimate goals, solutions, principles, and approaches in addressing these issues and resolving subjects such as human ego and obedience to their leader (pīshwā). Keywords: Ethics, Mysticism, Ethical virtues, Aḥyā-yi ʿUlūm al-Dīn, Rasālah-yi QushayrīyyahSimilarities and Disparities between Morality and Mysticism in Aḥyā-yi ʿUlūm and Rasālah-yi QushayrīyyahAbstract Abd al-Karīm Qushayrī’s Rasālah-yi Qushayrīyyah and Muḥammad Ghazzālī’s Aḥyā-yi ʿUlūm are two prominent works in mysticism and ethics. Rasālah-yi Qushayrīyyah is considered a major work in mysticism, while Aḥyā-yi ʿUlūm al-Dīn is renowned for its exploration of ethics. The authors present their perspectives on mysticism and ethics, analyzing various topics and offering definitions of ethical vices and virtues. This research employs an analogical-descriptive approach to examine concepts such as ego, good behavior, jealousy, repentance, happiness (riḍā), and patience in order to identify similarities and disparities between these two fields of mysticism and ethics. The findings indicate that while both works aim to cultivate the human ego, preventing vices and promoting virtues, they differ in their ultimate goals, solutions,

Mystical literature before Islam in the land of Iran is a literature mixed with mystery and irony and full of dialogue with the spiritual world. The effort to know the truth of man and reach the understanding of God is an aspect of pre-Islamic Iranian mysticism that leaders like Mani, influenced by the Gnosticism, introduced it into Iranian literature. The writings of Mani and his followers were learned and taugh for centuries in the eastern lands. This research aims to investigate one of these aspects of Manichaean beliefs i.e. human predestination and free will and human duty in liberating the light and reaching the realm of the kingdom, by examining some surviving Manichaean writings, and then by examining the mystical belief of Islam on the subject of Determinism and free will, these two views will be compared by using the notable mystical texts on the subject of predestination and free will. According to the research, it can be said that from the point of view of these two creed, the concept of predestination and free will do not actually create a conflict between two different aspects of human existence, but complement each other. In this way, human will is a part of divine will in the world system and man has freedom of action.

The comparative system has always been used in literature and religion, both at the level of words and at the level of meaning, in order to teach with oratory and other tools. The frequency of such a structure in education-based literature is drawn to the audience in the context of persuasion, warning, encouragement, warning and evangelism. In Persian literature, mysticism is one of the important platforms for the use of this language tool. Sheikh Shahab-al-Din Suhrevardi (549-587 AH), in the treatise on the vocabulary of Moran, mystical thoughts and what the seeker needs in the course of mysticism, using the tool of contrast and also in the literary form of fable. And the parable is explained. Ants, turtle, nightingale, jinn, human, bat, chameleon, hooded, canvas and peacock are the most important actors of these traditions. The expressive tool used in this work is debate and conversation. This research has analyzed the connection of active and non-active elements with the content after examining the 12-fold structure of Moran's vocabulary narrative with analytical-descriptive method. The result of the work shows that although there is no structural link between the twelve narratives presented in the treatise, there is a thematic link and content connection between these structures. The relationship between human potential and perfection in the form of the allegory of the sun and the moon is the subject of Sheikh Eshraq's focus in this treatise, which has been objectified in the rhetorical and not the narrative structure of twelve narrations.

The Qalandariyya is a prominent cult within Islamic mysticism and Sufism. Due to the diversity of the Qalandari lifestyle, the existence of both positive and negative aspects, and the apparent and hidden contradictions within the cult and its poetry, many theoretical, social, and behavioral dimensions of the Qalandariyya remain unexplored. This paper employs a documentary approach and utilizes the theory of conceptual metaphor to examine the multiple abstract concepts of the Qalandariyya cult as reflected in Persian literature. By mapping and aligning the source and target domains of three conceptual metaphors: "Qalandar is free", "Qalandar is a fighter", and "Qalandariyya as a social and secret system", the study reveals that although Qalandars perceive themselves as liberated from all attachments, in practice, they are bound by self-created customs and traditions. This group often attempted to bring about change in the insincere society of their time through cultural and subversive struggle, sometimes resorting to armed conflict. The Qalandariyya possessed a complex, intricate, and open cultural system with its own set of rules, meeting centers, goals, and symbols. The Qalandariyya, which was considered an extreme offshoot of the Malāmatiyya cult, was always depicted in Persian literature with both positive and negative connotations. The conceptual metaphor, which establishes a link between abstract concepts and tangible matters and concrete experiences, can serve as a valuable tool for understanding certain unexplored aspects of this cult.

Although traces of the belief in the existence of a perfect human being can be seen in ancient Iran; But the theory of the perfect human being was presented in a coherent and compiled form by Ibn Arabi as a theory in theoretical mysticism. In part of this theory, Ibn Arabi emphasizes the importance of the heart and its place in mysticism, and considers it the truth of man, which is the manifestation of divine light. This theory has also influenced the thinking of other mystics. The present study examines the concept of heart in this theory with a descriptive analytical method and using library sources, emphasizing the opinions of Shah Nimatullah Wali and Imam Khomeini. The results obtained from this research are that according to Shah Nimatullah and also Imam Khomeini (RA), the heart has the same value and place as it is understood in the mystical tradition, especially Ibn Arabi's tradition.

Spiritual and mystical themes have a valuable presence in ritual poetry, which has received less attention. In this article, contemporary Sistan poetry is followed in the field of ritual and mystical themes are examined. The connection between mysticism and this type of poetry in examples the truth of Muhammad is the praise of religious leaders and is followed in subjects such as spiritual hearing and symbols such as Mount Qaf and mystical ascension to the light of the lights. Mystical elements are also found in the poetry of sacred defense and revolutionary poetry. Keywords: Mysticism, Ritual Poetry, Contemporary Literature, Sistan, Behavior Abstract Spiritual and mystical themes have a valuable presence in ritual poetry, which has received less attention. In this article, contemporary Sistan poetry is followed in the field of ritual and mystical themes are examined. The connection between mysticism and this type of poetry in examples the truth of Muhammad is the praise of religious leaders and is followed in subjects such as spiritual hearing and symbols such as Mount Qaf and mystical ascension to the light of the lights. Mystical elements are also found in the poetry of sacred defense and revolutionary poetry.

Divan of Attar Nishabouri, a mystic and a great Iranian poet, has always been of interest to lovers of poetry and literature, and many critics and researchers have studied and researched this work, and translators from European and Arab countries have also turned to it. There are subtleties in the meaning and meaning of this Persian poet's poems, which in some cases have become the basis for presenting views; Therefore, the influence of his poetry is not limited to Iran and Persian literature. For a long time, his poems have attracted the attention of scholars and experts across the borders, including the Arab world, and following that, his works have been translated several times into different languages, including Arabic, and the review and criticism of these translations is necessary to It seems The present study seeks to analyze and analyze the translation of Attar's mystical lyrics in Arabic based on the descriptive-analytical method, and by comparing the original text with the translation of Ali Abbas Zelikheh, to express issues such as mistakes in understanding, omissions and The equivalent should be chosen inappropriately so that it becomes clear to the audience that the meaning of the words and expressions is transferred to the target language, and is the translation of the translator responsible for conveying concepts to the reader or not

Mythology and mysticism have deep and studyable links. Jung's theory about archetypes and the theory of mysticism about the perfect human being is an interesting example of this connection, which is discussed in this article. In Zal's story, the archetype of flight perfectly reveals the link between myth and mysticism. A perfect human being like Zal and Rostam must overcome the seven khans of the city of love with a difficult struggle to reach the light. In this article, in a library manner and citing first-hand sources, the comparison of the mythological archetypes of the story of Zal and the perfect human in mysticism is analyzed and it is shown that the semantic connection between them is very abundant and what is seen in the Shahnameh to introduce a hero like Zal is one of the common features of myth and mysticism, which can be collected in the form of Jungian archetypes. The result of this adaptation is the root of the unity of human culture in the primary examples which, although it has been presented in different fields in different cultures or religions in appearance, it originates from a single source, which is also an example for the origin of the unity of religions, mysticism and mythology.

As a result of the developments in mysticism in the seventh century; a new tradition was formed in Islamic mysticism. One of the most important divisions cited in mystical texts is the division of Islamic mysticism into practical and theoretical mysticism, each of which has a special place in mysticism. Some experts in the definition of this type of mysticism have a meaning beyond the conventional definition and believe that in practical mysticism should pay attention to its functional aspect in society. Saadi Shirazi is one of those people who believe that the teachings of mysticism should not be summarized in solitude, but mystical teachings should be applied in the context of society. He tries to solve the problems of others and alleviate the suffering of human beings. Unlike some solitary Sufis, who have chosen the corner of seclusion for their own reasons, among the mystical elements, he goes to the components that, in addition to self-purification, purify the soul. And the purification of the human soul is also effective in the context of society and to improve and correct the shortcomings of society. From this text-based and library-based study, it is concluded that Sheikh Saadi, when talking about mystical issues, in terms of the effectiveness of mysticism He has a practical opinion and has always considered the social function of mysticism and its impact on the context of the life of individuals in society.

ars are violent, cruel, deadly, and destructive. They have a bloody and destructive nature. If it is the only poetry of war, it has little to do with mystical mysticism. Mysticism does not align well with the violent and cruel nature of war. The emergence of each of them is related to a specific spirit - and also different - mysticism is more suited to a soft and calm temperament, while war is associated with violent and oppressive behavior. In the poetry of war, a blessed and useful connection is formed between the two realms of mysticism and war, which, ironically, also influences the outcome of war. Studies show that war poets express the emotions and experiences of warriors, martyrs, freedmen, missing, wounded, and martyrs. They also depict their status and position as they navigate through the seven valleys of their journey. By doing so, they guide warriors to adopt the roles of seekers and mystics. Mystics and seekers have unique states and authorities that differ from those of their predecessors. Their mystical method is very efficient, intensive, and dynamic.

 Hermeticism one of the oldest intellectual traditions it is in Iranian mysticism. Which its course through Dhul-Nun of Egyptian, and ibn Arabi To shahabuddin Suhravardi To Iranian poetry and literature has been established. Hermes or Hermeticism Philosophy which according to the writings of Hermes Trismegistu is created. Upcoming article with descriptive,analytical method and comparative.The research results show Effort has this capability that the objective and tangible world Man to the abstract world and transmits withinThe acti0ns of these three poets coherence of Hermetic mysticism with iranianMysticism it is in his poem. This approach useful works To improve the quality And a little of human lif brings. This essay has tried in some key topics such as,Klchemy, transformation, Manifestation, Abstraction and…Share the words of three poets. In writing this articie from direct sources such as Divan Attar, Maulawi s spiritual masnavi and Hafez s sonnets, Hermetic books and the Hermetic tradition used. According to this article sir Bin Maieh Hormesi In the poetic works of iraqi style, the result of inclusiveness the general Popularity of poets, in the 5th-9th centuries it has been seen in order of

has brought different interpretations since its arrival in the field of philosophy and mysticism. Most of the sublime thoughts of philosophers and mystics are placed in this topic. In the meantime, two important philosophical-mystical perspectives have been used to explain the concept of love. Ibn Sine and Ruzbihan , as two prominent figures in the school of love, as philosophers and mystics, have presented extensive discussions in the field of love. In this research, using the ideas of Ibn Sina and Rozbihan ; we analyze the content of the concept of love in a method. An analytical description has been given to them. by describing and explaining the concept of love in the thought of these elders, it will be observed, considering Ibn Sine Temporal superiority over RuzbihanRuzbihan has been influenced by Ibn Sine school of love in many of his opinions, among these there are common points between The thoughts of these two philosophers and mystics are there, and the effects of Ibn Sine in the field of love will be clearly evident today. Among the most important common points used in these discussions are the nature of love, the flow of love in the system of existence, love and affection esearch shows that although in some cases they used their own terms, but in the end their intellectual origin reached Man is united by love, that is, the Holy Essence.

There are components in Husserl's philosophical school of phenomenology that are similar to those of mysticism. As long as the components are looked at in the position of theory, judging their similarities and differences does not seem logical. This paper is to investigate these components in the mystical-Ashuraic versified story, Ganjineye Asrar by Oman Samani. To do so, first by studying the texts related to the field of phenomenology, five components are extracted that were more similar to mystical concepts, then similar mystical components are introduced. After a close reading of Oman Samani’s Ganjineye Asrar, the evidences that indicated the Intended mystical components are collected, compared and analyzed. This article claims that although the basis of phenomenological theories and mysticism are different, both of them have followed similar paths in order to achieve genuine awareness. The components of the perfect human being, interpretation and intuition in mysticism have a divine origin, while the concept of "I" in Husserl's philosophy represents the evolution of the humanistic view in Western philosophy; The root of the term "philosophical interpretation" can be found in Kant's critical philosophy and its evolution can also be found in different philosophical traditions and theories, and the source of philosophical intuition is human intellect and reasoning. Abstraction in its mystical sense is rooted in divine beliefs, and the origin of Epoch (reduction) goes to the ideas of Greek skeptics.The nature of philosophy and mysticism is not compatible with any kind of imitation. Among the advanced Western philosophers, Plato and Aristotle, and in the Eastern philosophy, Ibn Sina and Sheikh Eshraq have reflected on the subject of present knowledge. In the end, it is not possible to go beyond the theory of similarity between the components- especially in a small part of the broad mystical concepts.

‘Allāmah Ṭabāṭabā’ī is a thinker who has shown great interest in comparative studies of mysticism. The foundation of ‘Allāmah's studies in this field is the existence of the innate monotheistic religion as the root of all religions, and the existence of an innate inclination and insight as the principle of all mysticisms. He considers self-knowledge (ma'rifat al-nafs) in the realm of spiritual journey (sulūk) as a common spiritual method among all Muslim and non-Muslim mystics, tracing its roots in human nature (fiṭrah). ‘Allāmah believes that due to the egoistic desires or the neglect of the seeker from some monotheistic foundations, the method of self-knowledge has deviated from its main path in some mystical schools. Instead of being a path for the seeker (sālik) to attain knowledge (ma’rifah) of God, it has been perceived independently, causing the seeker to deviate from reaching the goal of knowing the Lord. In the realm of knowledge (ma’rifah), ‘Allāmah sees the ultimate goal of mysticism as proximity of the ultimate truth and attainment of existential self-subsisting monotheism. He argues that manifestations of this monotheism can be observed in the sacred texts of other religions as well, although here too in some schools, deviations have occurred in this monotheistic perception due to the general incomprehensibility of some teachings, neglecting reason, and substitution of the tradition of servitude. The result of which is that throughout history, polytheistic understandings of these sacred texts are presented. ‘Allāmah Ṭabāṭabā’ī, in his comparative studies in the field of mysticism strives to transcend the superficial and secondary cultural and social levels, and attempts to reach the depth of the mystical truth arising from the innate inclination and insight, which is consistent with the innate monotheistic religion. Alongside, he also pays attention to deviations and damages of mysticism in the realm of knowledge and practice.

Intuition in the word means to look carefully at something (see Alamzadeh and Moeininia, 1388: 126) (Ebn Manzoor, 1408: the following word). "The word Intuition in Arabic is "Frasa" and it is synonymous with " perspicacity" (Dehkhoda, 1968). : Intuition entry).
Intuition is one of the moral virtues and gifts. Paying attention to the growth of moral virtues of people in the society clarifies the importance of research. The purpose of the current research is to know the negative factors of intuition in Masnavi.
The basic problem of the research is to answer these questions: What are the negative factors of spiritual intuition in Masnavi? How do the intuition barrier factors affect each other?

The present research has investigated the negative factors of intuitions spiritual-mystical power in Masnavi Ma'navi by using analytical-descriptive method and using library resources 

Intuition is mentioned several times in the Holy Quran; Among them is the fifteenth verse of Surah Hajar (Panahi and Mokhtari, 2012: 60).
A visionary means to make an impression and it means someone who understands the facts from the smallest effect (Shirazi, 1984: 529). Many other chapters of the Qur'an confirm this dignity from the wise.
Intuition is a science that can gain awareness of the unseen through the perception of facial features, and Mulla Sadra considers intuition to be of two types: cognitive and learnable (Sajadi, 1992: 620).
Ebn Arabi considers wisdom to be one of the characteristics of scholars as the interpretation of the Qur'an and the divine light that God places in the vision of believers (Ebn Arabi, 1427: 3/425).
In a macro-classification, intuition is divided into three large classes: news from the unseen, elites about individuals and future vision (Jalili and Mokhtari; 2017). Molavi mentions several negative factors for intuition; Including:Lustful worship: its result is reflected in the story "The killing and poisoning of the goldsmith was done by divine guidance, not by selfish desires and corrupt thoughts" (Molavi, 2000: 1/15); If Hakim ordered the murder of a goldsmith because of lust, he would be rejected.
The origin is impure: in the story of Aster and Ashtar (Molavi, 2000: 4/695), Molavi considers intuition to be the result of a pure gem that leads people to the right path.
The wrath of God: The best example of God's wrath is in the story of Pharaoh. Pharaoh did not come with all his vigilance with divine character (Molavi, 2000: 6/1001). Can’aan, the disobedient son of Noah (pbuh), was also deceived because of his stubbornness and took refuge in the mountain (Molavi, 2000: 6/1012).
Divine judgment: Divine judgment closes a person's senses like a barrier. In the story of hoopoe (Molavi, 2000: 1/58), hoopoe who could see the animal; At the time of landing, he became unconscious due to divine decree.
Arrogance, pride and wonder: one of the Masnavi stories in this context is the story of Harut and Marut (Molavi, 2000: 3/371). The disease of arrogance and pride exists in the soul of every creature, even humble people.
Defilement of the heart: Molavi after concluding from the story of Nakhjiran, in the statement of Jahad Akbar (Molavi, 2000: 1/65); At the beginning of the story, when the messenger of Caesar of Rome comes to visit Omar, he sees the caliph in the guise of ordinary men.

One of the themes of spiritual perfection in Masnavi is "Intuition". Intuition removal agents; God's wrath and love, fate and destiny, inner pollution, envy, covenant-breaking, belligerence and lust. Militancy, inner pollution and lust worship gradually closes the eyes of the heart to human understanding and plunges man into the abyss of divine wrath. A person introduced by Molavi has good and bad qualities; Man is an earthy creature, and on the other hand, his soul is considered a god and the manifestation of divine attributes. According to him, reaching the peak of perfection is the enlightenment resulting from prophetic hardships and following the Shari'at, and without following it, stepping on the divine path leads to error.