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

The present paper deals with the contemporary American scholar William Chittick and the Imam Husayn legacy of his famous Arafah Supplication. Chittick's English translation is intended to address and exert influence on mysticism-oriented men of letters. One has to enquire how Chittick achieved conveying transference of such sublime mystical concepts embedded in the Arafah Supplication. An appropriate answer lies in Chittick's deep interest in Islamic mysticism with special reference to the Arafah Supplication, followed by other Ashura-oriented concepts. He has done his best to convey so far as feasible the beatitudes of Imam al-Husayn's mysticism within the framework of his legacy if supplications and the Ashura epics.

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.

 Poets who composed Qalandari sonnet sequences (or ghazal-stories) have used the form of ghazal in different ways to express their personal experiences. One of the types of Qalandari ghazal has a fictional form and structure, and the poet uses all the main elements of the story to express one of the adventures that happened to him or to the master (Pīr-e Khanqah), who moods and views on existence are changed after meeting and talking with the beloved. This type of ghazal, often based on the story of Hallaj or Pir San’an, expresses how ascetic Sufism has changed to mysticism. Qalandari sonnet sequences sometimes have an independent form and a ghazal narrates a story from the beginning to the end and draws conclusions from that; and sometimes it starts from the middle of a ghazal in an episodic way to embody one of the main mystical ideas. This type of ghazal has a symbolic language, ends with a conclusion, and often expresses the mystic's personal experience in a first-person point of view. It gives a dramatic aspect to its expression in the middle of the story by using narrative methods.

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 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 the present research is to investigate the course and mystical behavior in the thought of Shams Tabrizi. Shams Tabrizi is one of the great thinkers of the history and culture of this region, whose thoughts contained an approach for reach the sublime essence. Therefore, introducing his works and having a new look at Shams's intellectual behavior is a necessity due to its deep entanglement with the people's society, so as to provide rich cultural texts to everyone in neat and refined forms.The present research method is descriptive-analytical. In sum, it can be said that Shams's main teaching is based on the fact that a mystic, in the last stage of his journey (goal) towards the truth, would reach in a state of oneness with God and becomes mortal in Him. At this stage, the mystic remains like a reed, although the sound comes out of him, but it is not his voice, but it is the musician's breath that blows in him. Therefore, the words and actions of mystics are the words and actions of God; because he has been freed from his attributes and has been described as the attributes of truth.

The 7th century has always been an important period due to the devastating attack of the Moghols and the destruction of many scientific and cultural centers and the flight of many scientific, cultural and literary elites to other countries and the domination of foreigners over the destinies of the Iranian nation. One of the topics that need to be addressed in this era is the topic of understanding the evolution of the Persian language and literature and the poets of this period. Jalaluddin Atighi of Tabrizi (741 A.H.) is among these outstanding and lesser known poets who was a contemporary of Hafez Shirazi. This research has examined the layered stylistics of the book "Majales" by Jalaluddin Atighi Tabrizi.

This research was carried out using a descriptive-analytical method. The studied source is the correction of this work by Saeed Karimi (2012) in the publication of written heritage.

The stylistic coordinates of ancient poetry are the same as the coordinates of the Iraqi style in terms of language, thought and literature. The abundance of Qur"anic allusions and quotations, Arabic words, combinations and proverbs, the height of the lover"s status and base, the excess of the love of the lover towards the beloved, the expression of asceticism and Sufi terms, the sarcastic references to ascetics and Sufis, the metaphorical use of the terms tavern, wine, drunkenness, etc., to express mystical thoughts are among the features of the Iraqi style that are present in his gatherings.

From a linguistic point of view, the language of Majales is adorned with Turkish and Mogholi words and adorned with rare Persian and Arabic words and combinations. Ancient Arabic poems show that he had sufficient mastery of Arabic language and literature. The creation of many, wonderful and artistic similes is the most important and main feature of the rhetorical layer in this work. Atighi has a mastery and special skill in connecting mystical, religious and romantic elements using creative similes. In the ideological layer of the work, subtle and romantic mystical concepts are the main theme, which is sometimes mixed with elements of magical realism.

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.

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.

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