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

Sheikh Abu Ishaq Kazrooni was one of the great Sufis of the second half of the 4th century and the beginning of the 5th century in Kazroon. After studying with the great mystics of that time, he chooses the Tariqat of Abu Abd Allah Mohammad Bin Khafif, one of the great Sufis of Shiraz, because it conforms to his beliefs. In line with his beliefs, Sheikh Abu Ishaq established the Morshidiya complex in the city of Kazroon, which expanded in the following centuries. In this regard, the present article is written with a library and descriptive-analytical method and by posing the question that, what position and importance did the Murshidiyeh tariqat enjoy in Kazeroon? It examines the mystical function and the course of cultural evolution of the construction measures of the Morshidiya complex in the fourth, fifth and eighth centuries of Hijri, to explain its position and value.The results of the research show that the Morshidiya complex was a building with multiple functions, including a mosque, a monastery, and Taht al-Sarraj (a residence of strange disciples). This complex was formed with the aim of promoting the religion of Islam and arresting the poor and travelers, and with the placement of the tomb of Sheikh Abu Ishaq in it, it became a place of pilgrimage for his followers as a tomb complex for centuries. Then, in the 8th century of Hijri, Sheikh Amin al-Din Belyani (one of the followers of Sheikh Abu Ishaq) added other non-profit buildings to it. The important thing about this collection is its significant impact on the expansion process of Kazeroon city, which includes the city''s Grand Mosque. Currently, the tomb of Sheikh Abu Ishaq is the only remaining work of the Morshidiya complex, which is remarkable due to its special architectural shape and structure, as well as its connection with ritual behaviors.

Sufi paths are a social reflection of the educational dimension of Islamic Sufism and mysticism, and the position of Qutb is considered the highest position in the structure of these paths. This position, which is actually based on the issue of the perfect human being and his position in the world system, has become a tool for some leaders of Sufi paths to deceive their disciples and has caused numerous individual and social harms. Using the analytical-descriptive method, this article reviews and examines the claims of Sufi Qutbs regarding their status. Sufi Qutbs believe they have great guardianship over their followers. They consider it permissible for their followers to prostrate before the Qutbs and to imagine their faces while repeating the names God. They believe the followers should blindly obey their commands. However, these claims are incompatible with the teachings of Islamic mysticism and theology, because some of these positions are only for perfect humans and the infallibles Imams. In fact, claiming some of these positions is not permissible even for the infallibles Imams.

God can certainly be known and described, but there are many different ideas about the extent of this knowledge and description. Some believe that God can be known in general terms, both through intuitive and acquired knowledge, while some others believe that one can only have an acquired knowledge of God’s actions and effects. Mystics hold that God’s essence can be known both through intuitive and acquired knowledge, but just to the extent He has manifested Himself in His actions, not as He truly is. In other words, from the point of view of mystics, the intuitive and acquired knowledge of God’s actions, manifestations, and determinations is the limited intuitive and acquired knowledge of God through the window of manifestations, and no creature can know and describe God through the intuitive and acquired knowledge directly and without the veil of manifestation and determination. Using the analytical-descriptive method, this article has examined some of the rational reasons and traditional and mystical evidence of the doctrine of “the indeterminability of the Divine essence without the veil of determinations.”

Using the descriptive-analytical method, the present article examines the psychological components of spiritual health in mystical teachings, with an emphasis on Ibn Arabi’s thoughts. As one of the important dimensions of general health, spiritual health refers to the individuals’ connection with the meaning and purpose of life, spiritual beliefs and values, and connection with a higher power. Ibn Arabi, a great Islamic mystics, has explained spiritual concepts and their impact on individual health in his works. This research shows that the main components of spiritual health, including a sense of meaning and purpose in life, connection with oneself, connection with others, connection with nature, and connection with a higher power are widely reflected in Ibn Arabi’s teachings. By emphasizing on divine love, Ibn Arabi explained these components and showed that mystical concepts can be greatly applied in modern life and help improve mental and spiritual health. The results of this research emphasize the importance of reinterpreting mystical teachings in new and practical contexts and show that these concepts can play an important role in improving the quality of life and mental health of modern man.

Intermarriage is an issue that is scattered among the ontological views and opinions of Muslim mystics and philosophers regarding the quality of the formation of the worlds of existence and marriage of the names and attributes contained in the levels of existence and the results thereof, from the essence of the One to the multiplicity. The attempt of this article is a new perspective, along with an ontological examining of the possibility of the generalization of intermarriage among the types of beings, in an infinite process, called the infinite specific intermarriage. In mystical and philosophical discussions, the species of beings, especially the species of human, cannot be limited to specific states and types; because with intermarriage, these types are transformed into other types or states. The present article aims to answer this question, "is the intermarriage of species up to the point of infinity possible?" And if possible, "what variables are effective in these intermarriages?" It enjoys a qualitative method for the study of variables through library sources, along with an analysis of related opinions, leading to practical results. Some variables also affect each other in an interactive way. The research finding is that these variables, by affecting each other, step by step, will provide the possibility of generalizing species to the infinite specific intermarriage and will support this new attitude.

Various religions emerged among the ancients. Each of these religions hadpractices and prayers to approach their god. While performing these actions,special terms corresponding to that language and religion were also created. Thisfactor caused the emergence of a knowledge that will be called "mystic" in the years to come. This knowledge found its way in the ancient works that theywanted to know, and their special terms were described in separate books, and some of them were content with just inserting those words in their words, and by extracting them, one can know what kind of tendencies the person in question has. He had a mystical view of knowledge. One of these people who will be investigated in this research is Azhari Shirazi. In this research, using the descriptive-analytical method, first, we explained the word that we found in Azhari Shirazi's Diwan by referring to mystical sources, and then we wrote Azhari's speech about it, and then we will analyze his speech. Using this research, we will explain how many mystical words are used in the diwan of one of the poets of the Safavid era who lived in the 11th century, and how bold this usage is, and in addition, the poet Which kind of mysticism (Sahv or Sukr) was the subject inclined towards, which will ultimately be beneficial for knowing more about the culture of Iran during the Safavid period.

The present article seeks to find the type of mystical concepts and characteristics related to the world of Sufism in the interpretation of “Basyer Yamini”. The framework of the article the interpretation with the analytical literary method, and according to the time frame of the sixth century, it explores the nature of the commentator. The most important question of the research is why and how Nishaburi referred to the world of mysticism in the interpretation of the Qur'an and what type of mysticism or level of Sufism can be observed in the text of the interpretation. Sufism had a strong and special function during the sixth century and the writers tried to take advantage of this socio – cultural literary phenomenon. The main hypothesis is that Nishaburi was under the influence of mysticism and accepted its dominance over the existence of language and tried to get the necessary r sufficient beautiful from this beautiful approach. The results obtained in this research are that the commentator did not seek to make the interpretation mystical and did not put the entire body of the text at the service of the world of mysticism.

For every human the world of Zar’ is a matter of individuality. This means that before his physical body enters this world, he seems to enter into a covenant with God. The universe is not visible and observable. How we could understand it, that a person comes to the universe pure and inherently pure, but according to the conditions and tests that are determined for him by God, sometimes he is able to fight against the soul. He is not a sinner and he falls into the well of humiliation. But the time of repentance is the return to the world of God, the moment when he receives the divine messages and makes a new covenant with his Lord. The meaning of Alast is taken from the Qur'anic verse. This issue has been discussed alot in mysticism, literature and mystical texts. Poets, mystics, and philosophers have studied this issue from their own perspective, and all have unanimously come to the conclusion that this is the timeless time in which God willed to reveal His servant to Himself, to confess His Lordship, and to serve Him. In this research, an attempt has been made to make a brief analysis of the word “Alast” and examine it from the perspective of philosophy and mysticism, the expression of theories, and Attar's view on this important issue

The basic differerent between Ayn al-Quzat and the other mystics of his time-and even after him, is his Islamic hermeneutics and his innovations in mystical concepts and religious rituals. Ayn al-Quzat's method is unique in using the Qur'anic verses and Islamic Hadiths; a method that, after centuries, can be a good teacher for thinkers of the modern time. The mysticism of Ayn al-Quzat, although is based on Qur'anic verses and hadiths of the prophet and Imams, it does not smell or deviate from them. On the contrary, his mysticism is very dynamic and new; it seems that this young genius mystic has lived much ahead of its time, and with Types of confusion and intellectual and intellectual impass which has been familiar to thinkers. Ayn al-Quzat has believed that the study of the science of the word is not permissible, except in a small amount, to confront those who try to deviate from religion. This article tries to study the mystical dimensions of the views of Ayn al-Quzat’ and their applicability. This research tries, as far as possible, stay away from the philosophical complexities.

Nahj al-Balagha of Amir al-Mominin Ali (AS) is a book full of concepts and foundations of practical wisdom and mysticism, which has always been favored and used by seekers of knowledge and sages of the path of truth. Numerous works, especially the book "Granghadr Awarif al-Ararif", have explained a significant part of the concepts and terms used in the field of practical mysticism. In this research, a part of common mystical terms and concepts in Nahj al-Balagha and Awarif al-Maarif have been compared and analyzed.

This article has been compared and analyzed in the form of a comparative-analytical method, a part of common mystical terms and concepts in Nahj al-Balagheh and Awarif al-Maarif.

The data of Nahj al-Balagheh and Awarif al-Maarif shows that the authors of both books, while enumerating the attributes and evils of the soul, advised to fight against it. Some moral words and terms such as knowledge, in both books, although they have the same meaning, but in the nomenclature They are different. Some of the contents of Awarif al-Arif have a completely Sufi color.

The similarities of the researches show that common and significant approaches can be seen in the field of analysis and explanation of mystical concepts and terms in these two books. These results can indicate that Sheikh Shahabuddin Suhravardi had a lot of affinity with Nahj al-Balagha and great concepts. This noble book, directly or indirectly, has left a great impact on his mystical thoughts. Some topics can be seen in Nahj al-Balagha, which are not discussed in Awarif al-Ma"arif, but on the other hand, some mystical topics can be seen in Awarif of Ma"arif, but Nahj al-Balagha has not discussed it. The reason for this commonality and difference of concepts is that practical mysticism approaches practical ethics to a great extent in the presentation of its favorite issues.

Karbala incident is one of the incidents that can be looked at from various historical, cultural and artistic aspects. The extent and greatness of this incident and the prominence of the events and characters of this period of history, especially the wisdom and sacrifices of the Ahl al-Bayt (AS) family to preserve the roots of Shiism and its influence on the innermost soul and soul of man is so much that it can be loved from the point of view of true love. He looked at the beloved and the eternal god and from a mystical point of view. In the light of the mystical view of many events, incidents, sayings and deeds of the family and Ahl al-Bayt of Imam Hussain (AS) and his loyal companions, it takes on a different color and flavor. In the meantime, the Masnavi of Zobdatoal-Asrar Safi Alishah, a famous poet and mystic of the 13th century AH, who himself is a follower of the Nemat-Allahi mystic school, has depicted pure mystical points in this heavy and bitter historical tragedy.

The results of this research, which was conducted in the descriptive-analytical method and based on data and library studies, show that Safi Alishah has made Masnavi Zobdatoal-Asrar a very suitable place to express his mystical beliefs and his love profession.

Safi Alishah has drawn points and nuances such as love, amazement, poverty, annihilation, old age, destitution and mystical behavior in the midst of the historical event of Imam Hussain"s (AS) uprising and has depicted the struggle of Imam and his companions with taste and flavor. Erfani has analyzed.

In the incident of Karbala, Safi Ali Shah does not only see the pain and suffering of the Ahl al-Bayt family, but also speaks beautifully about the love and passion of the Imam (a.s.) and his companions. Safialishah considers the martyrdom of the Imam and his companions to be an annihilation in the existence of the truth, an annihilation that is the same as survival and causes true lovers to reach the eternal lover. Safialishah portrays deep mystical categories objectively, perceptibly and concretely with his romantic expression.

Mythological criticism is a kind of literary work analysis that evaluates the text with regard to mythological issues. One of the ancient mythological rites and the ritual that was first officially proposed by Mir Chaaliade is the rite or ritual of Initiation (passing). Since our mystical literature is based on religious experiences and many religious experiences have the authority of rituals in their infrastructure, we can see the traces of ritual rituals of Initiation in many actions and behavior of Sufis. The aim of the present essay is to analyze Attar"s Masnavis and Rumi"s Masnavis from a mythological point of view based on the rites of passage and the ritual of Initiation.

The research method in this study is descriptive-analytical based on library studies and sand mining method, and statistical frequency is also provided in order to obtain accurate results. The statistical population of the research is Attar"s Masnavis and Rumi"s Masnavis.

The transition from the conscious to the unconscious of the seeker and reaching survival after death and during the stages of mysticism, has many similarities to the ritual rites of Initiation and transition in mythology from Mircha Eliade"s point of view.

Based on the triple pattern that Mircha Eliade describes in the rites of passage and rites of Initiation, the three stages of transition, transition and rebirth can be observed in Islamic mysticism, especially in Attar"s Masnavis and Rumi"s Masnavis. The necessity and attention to the holy place for the cultivation of the soul and worship, avoiding worldliness and self-worship, the need to pay attention to the old, the manners of conduct and self-mortality and the survival of God according to the three stages mentioned in Eliade"s view, the ability to adapt to the ceremonies and rites of Initiation in It has mysticism.

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.

Human is superior to all creatures and angels, the caliph and vicegerent of God on earth. He is the ultimate cause of creation. Although it appears to be in the last stage of creation, but according to its meaning, it is the first being of creation. In the discussion of human identity, the best definition is first manifested in God's speech, where he says: "I made the man as my caliph on the earth” in the sense that God has given man an identity separated from other creatures. In this article, which is done with analytical-descriptive method, while defining man and his identity, we will look at a clear picture of the perfection of man from Imam Khomeini's point of view, and we will come to the conclusion that knowledge of talents and abilities can only be recognized in the light of knowledge. Its existential dimensions are possible, and if man can know his identity and dimensions and come to know himself, he can also know God and reach the final destination of his perfection.

It is the art of the poet to create new narratives and themes by using inaccessible forms and even repetitive and frequent words and expressions, and thus expand the meaning in the world around him. In the ghazals of Bidel Dehlavi, the element of discovery and intuition, meaning various observations of the world of meaning, has been able to create a significant part of such expansion and expansion. In the ghazals of Bidel Dehlavi, with its efficiency in formal creativity and use of its strangeness, Bidel Dehlavi's poems have been able to exchange meaning through intuitive knowledge and thus, by creating new and universal themes, renew the speech. He expresses his inspired experiences, which are the result of his specially trained consciousness, which is familiarity with Indian and Iranian mysticism, in a more complex way than his predecessors. This is what prevents the naive from grasping the lofty meanings of Bidel's poetry. The present study aims to show the different manifestations of this intuitive influence in Bidel's poetry, because understanding many of his poetic themes is not possible except in an intuitive and mystical way.

One of the intellectual themes in the history of Persian literature has been the confrontation of reason and love, which is often evident between mystics and philosophers. In this research, the opposition of reason and love with a comparative view and examining the aspects of contradiction and similarity of this issue in the thoughts and ideas of two great Persian poets - Rumi and Sa’di. Demonstrating mystical thought and mystical view of the subject under discussion in the works of these two poets is the main goal of the author of this research. Anyway, the two fundamental domains of reason and love along with philosophers' dissidence of ideas have influenced many Persian poets among whom Sa’di and Molavi's mentalities regarding this point deserve consideration. In general, though the two poets would conclude that reason is good enough, it is worth nothing compared with love. With this general conclusion that reason is acceptable to both poets but has no local love for the Arabs, the answer to the question of which of the great scholars studied in the central topics of the subject, namely reason and love, is another matter that the author To undertake this research.

This article deals with the phenomenon of lexical frequency, specifically the frequent presence of the two words “heart” and “intellect” in Islamic mysticism, both in Persian and French sources. Considering the high frequency of these two words in texts of mystical and general linguistics, their multilayered semantics, and the role they play in understanding mystical concepts, the cognitive position of these words were analyzed in both Persian and French language domains. Looking through the perspective of Islamic mysticism, we show that frequency can be a sign of the fundamental and key cognitive position of a word in its application by users of a language, and that it can lead to new paths of meanings

Ethics is an important part of educational literature in Persian literature. In such a way that there are countless works in Persian language, with the subject of educational etiquette and full of moral teachings. The presence of moral thoughts in Persian poetry and prose, which benefit from religious culture and education, has given a special richness to Persian literature and texts. Naqshbandi's Teb Al-Gholub is a mystical treatise that contains valuable and rich content in the field of moral, educational and religious issues. In this book, there are many medical terms: names of drugs, numerous references to old medical principles, names of diseases, etc. Naqshbandi used these terms in most cases in the form of similes to express his moral and mystical message. In this book, the author has expressed educational, moral and mystical themes in the best way. This article is a descriptive-analytical attempt to explain the cause of the emergence of morally reprehensible qualities, the mystical healing prescription and the attainment of human virtues, relying on the book of Hearts. The findings and results of this research indicate that although mystical and moral virtues are emphasized more in heart medicine; however their moral vices and their blame and condemnation have occupied the author's mind and thoughts and have been reflected in his writings.

Since love and beauty are not included in the definition, but both are dependent on education and guidance, and one of the types of education in this direction is "religious aesthetic education" based on Islamic mysticism, which mysticism itself is a title of the aesthetic core of religion. The centrality of love is discussed and as a result, both spiritual beauty and tangible beauty are considered in this school. This type of education with its essence, which is love, and with its absorbing nature (divine love), has an individualistic and introspective approach in order to understand the beauty of worship and supreme love, the beauty of faith and love of faith, the beauty of morality and great love, and on the fascinating path from the area of the beloved. To achieve a great understanding of the beauty of God's love, which is a sublime knowledge. Therefore, in this article, the subject of "mechanisms of aesthetic education in Islamic mysticism" was discussed. In this research, which was carried out by descriptive and analytical method and using library sources and texts, the results were obtained that love is the focus of religious aesthetics and religious aesthetic education is based on Islamic mysticism, all the goals and methods of this type of education, manifestations of love. They are divine, according to the aesthetic dimensions of religion based on Islamic mysticism, that is, the beauty of worship (sublime love), the beauty of faith (faithful love), the beauty of morality (great love) and the aesthetic experience of religion, all these goals and the harmony of the constituent components of this The aesthetic dimensions of religion are based on divine love.