جستجوی مقالات مرتبط با کلیدواژه "islamic mysticism" در نشریات گروه "تاریخ"

Central Asia is one of the main centers of Sufism and Islamic mysticism. From the second century of Hijri to the eighth century of Hijri, teachings and tariqats such as "Hakimiya" attributed to Hakim al-Tirmidhi, "Kabaruyeh" attributed to Sheikh Najmuddin Kabra, "Khwajgan" attributed to Khwaja Abdul Khaliq Ghajdwani, "Yessowiyya" attributed to Khwaja Ahmad Yasavi and "Naqshbandiyya" attributed to Khwaja Bahauddin nurtured Naqshbandiyya in his bosom and thereby contributed greatly to the growth and expansion of Islamic thought in the East of Islam.Khwaja Ahmad Yesavi is considered one of the prominent figures of Sufism and mysticism in the history of mystical teachings of Central Asia. He has a special position in the eyes of the lord of knowledge. Khwaja Ahmad founded a special school called "Yesuyeh" and this school was later welcomed in the entire region of Central Asia, from Turkestan to Trans-Nahr, from the Aq Idel Sea to Eastern Turkestan, Khorasan, Iran, and the Caucasus even to It spread to Rome.

One of the shortcomings in the subject of hadith and narration is the lack of sufficient information about the historical course of hadiths. Knowledge of the historical evidence of hadiths and whether hadiths existed in Islamic sources in the early centuries can help assess the validity of hadiths. Different Islamic sects have shown special attention to the hadiths of the Infallibles. Among mystics, they have also addressed this issue and in their works, while referring to the hadiths of the Infallibles (AS), they have based their foundations on this basis. Muslim mystics have their own principles in dealing with hadith. The difference between their basis and other Islamic sects has sometimes caused mystics to be attributed to forgery and distortion of hadiths. Paying attention to the historical course of hadiths by mystics with scientific methods can be a way to understand their rules and principles in dealing with hadiths. This research has examined the historical course of seven hadiths considered by Muslim mystics in one hundred and ten mystical sources. An attempt has been made to quantitatively and qualitatively analyze the historical course and frequency of these hadiths using modern research methods. Research findings show that some mystical hadiths were few in number in the early centuries and have been favored by mystics in recent centuries. However, some hadiths have appeared in mystical works since the beginning of Islam.

One of the shortcomings of hadith studies is the lack of sufficient information about the historical course of hadiths. Knowing the historical evidence of hadiths helps to evaluate the authenticity of hadiths. Mystics have their own principles in dealing with hadith. The difference of their basis with the scholars of hadith has caused mystics to be sometimes attributed to forgery and distortion of hadiths. It seems that the analysis of the historical course of the hadiths by the mystics with precise scientific methods paves the way for understanding their principles and rules in the face of the hadiths. This study examines the historical course of the hadith "Konto Kenzan Makhfiia" in 110 mystical sources. An attempt has been made to analyze the history of use and frequency of this hadith quantitatively and qualitatively using modern scientific methods. The research findings show that in different historical periods, this hadith has been considered by mystics. This information can be helpful in examining the validity of the Keynesian hadith document.

Mystical literature is a part of the Persian poetic and prose heritage emerging under the spiritual influence of Islamic mysticism in Islamic history and civilization. It has been one of the favorite subjects of Orientalists. Research studies have been generally carried out based on Western research methods and not based on religious approaches. Therefore, the outcomes of Orientalists’ studies often differ from Muslims’ findings. In fact, unlike Orientalists, Muslim scholars analyze mystical literature within the religious arena. Therefore, this study implements descriptive and analytical methods to examine Orientalists’ various theories which are generally historical. Eventually, it presents Persian speaking and Muslim scholars’ viewpoints in this regard to maintain that using historical lens is not accurate and appropriate for explaining the formation origin of mystical literature. Because the connection between poetry and Islamic mysticism is a kind of non-historical, noetic and beyond time one.

Although the ground of development of mystic paths in the world of Islam has initiated from the 4th and the 5th centuries and the first type of these paths refers back the 7th century. Majority of these paths attribute their dynasty to Shiite Imams, particularly from Imam Reza (PBUH) to Amir al-Mo’menin (PBUH), to Mohammad prophet. Now this question is raised in regard with the kind of picture at hand from Imams and particularly from Imam Kazem (PBUH) in asceticism and Islamic mysticism having led to their acceptance as one of the most significant element of mystic dynasties. In some sources, it has been claimed that some earlier Sufi sheikhs have been in contact with Imam Kazem (PBUH). The present article initially introduces the ascetic books and afterward, it investigates the amount of rightfulness and accuracy of narrations concerning the relationship of Sufi sheikhs with that Holiness. It has merely concluded that in asceticism and mystic books, it has been briefly stated from Amir al-Mo’menin to Imam Sadeq (PBUT) while there is no report about the other Imams especially Imam Kazim (PBUH). Second, it considers quite provable the meeting of one of Sufi sheikhs named ‘Shaqiq Balkhi’ with Imam Kazem (PBUH); nevertheless, this very meeting has not been mentioned in any mystic texts, so it has not been effective in the history of mysticism and development of mystic paths. Consequently, appreciating the mode and cause of the entrance of the names of Imams to the mystic dynasties referring to asceticism and Sufi texts could not be effectual and the other reasons would be required.

Many scholars have suggested that, in the Islamic culture, there was a firm and deep relation between the arts and the Islamic mysticism. As the Sufi poets tried to present their mystic intuitions in poems, the Islamic artisans and craftsmen tried to realise their mystic findings in there are works artefacts, buildings, calligraphy, paintings, music, etc.
Such an assertion is based on two premises:(1) The non-modern Islamic milieu was full of spirituality in spite of many reports about villainous acts in it;(2) The art works which we have inherited from the non-modern Islamic culture are of spirituality enough to lead us to
somehow contending the spiritual character of their creators, or, at least, the spiritual milieu and the context in which they were created. But in fact the efforts for showing reliability of the premises are not enough. We know that a good number of the Islamic artists were Sufi but all of them were not so. Hever the less we can also find many
historical instances showing that the milieu was full of mysticism as well as the prominent effective artists were Sufi or, at least, had Sufi trends. Moreover, in the Islamic society, the men who had public acceptability, i.e. the moral leaders, were Sufi or had somehow
relation with Sufism and mystic cycles. In this article, the present author introduces many instances from the Persian literature and historic texts to show the relation between Sufis and art, as well as the relation between the Iranian Muslim artists and mysticism.