جستجوی مقالات مرتبط با کلیدواژه « عبدالرزاق کاشانی » در نشریات گروه « ادبیات و زبان ها »

In Sufi ways the idea of "closest path" has always received much attention; for instance, Najm al-Din Kobra’s "Shottar path" and Ibn Arabi’s Special-Mode path" have been respectively introduced by them as the "closest path to God”. Hossein Kharazmi and some other followers of Kebrooyeh, consider the main motifs of "Special-Mode path", also called "the path without mediator" and "Shottar path" to be the same. However, some researchers have not accepted this idea and consider "Shottar path" as a part of practical gnosis of Khorasan, but consider "Special-Mode path" as a part of theoretical gnosis of Ibn Arabi’s ideology. This article attempts to review this issue using Abd al-Razzaq Kashani’s Futowat-Name; because Kashani has had knowledge about practical gnosis as well as theoretical one, unlike some other mystics, and has followed the likes of Abd al-Samad Natanzi. He is a man of word and practice, and was called "the wisest of sages" by Ibn al-Futi. In his book, Kashani used the word "Futowat", meaning "the enlightenment of human nature" instead of "Shottar" and used "Special-Mode" in its connotative meaning. Findings show that this idea was transferred to Kharazmi and others by Gheysari, one of the famous students of Kashani. The concept of "Special-Mode" can be equivalent of "Waqfe" or "direct connection" in the ideology of Abd al-Jabbar Nafari. In the eye of this anonymous mystic, "Waqifs" have achieved "Varidi Qurb" through "the way of secrets". Later, Ibn Arabi describes "Waqfe" with the term "Special-Mode" as the closest way of connection between God and his servants in a stable way. This article attempts to say that "Ibn Arabi’s Special-Mode" in the description of "Waqifs" and "Malamatiyyas" is in accord with "people of Futowat" in Kashani’s ideology and "Shettar path" in Najm Kobra’s ideology

Imam Ali (PBUH) has a great place in Sufi ideology. The reflection of Imam’s words in their works is a manifestation of this high status. One of the great Sufis is Sheikh Abd al-Razzaq Kashani (b. 650-660- d. 736 AH) is the inheritor of the Suhrawardiyah way and Ibn-Arabichr('39')s thoughts, whose special devotion to the Ahl al-Bayt (PBUT), especially Imam Ali, is reflected in his writings. This article struggled to find the place of Imam Ali (PBUH) in the writings of Abdul Razzaq, and the range of Imam’s effect on him. Answers of these questions show that, there is a deep connection between Sufism and the traditions of Shia Imams (PBUT) in the words of Kashani and other prominent figures of Sufi way. The most important findings of this study are as follows. Kashani’s writings are under the influence of Imams words. Most of his praises and descriptions about Imam are like those of Shia’s and therefore he is either Shia or Sunni who believes in twelve Imams (a combination between Sunni and Shia). Theology, demeanor, Ahl al-Bayt and Imam Ali, Governing, generosity, and etc. are some of the contents of Imam’s words in the writings of Abd al-Razzaq. Kashani has usually used these hadiths as citation or sometimes in the form of description, translation or paraphrase. He sometimes cited these hadiths using Sufi laxity.

Despite his obscurity, Abd al-Razzaq Kashani (b736 AH) is a philosopher and mystic who shines bright in the firmament of Islamic philosophy and Sufism. Being fully acquainted with the foundations of theoretical mysticism and Ibn al-Arabi’s school on the one hand, and delving deep into the ancient mystical heritage and mystical teachings of Abu Talib Maki, Khajeh Abdullah Ansari, Abu Abdul Rahman Salmi, Sana’i, Suhrawardi, and Sheikh Eshraq on the other hand, Abd al-Razzaq Kashani could establish a blessed link between Greater Khorasan and the Maghreb (Islamic West) which originated from Al-Andalus and Egypt. Apart from this prodigious talent of his, Abd al-Razzaq Kashani’s mystical thoughts and poetry are also significant in several aspects: first, his particular mystical worldview which includes the main foundations and basics of ancient mysticism and reflect themes such as “pivotal role of love, human beings, God’s righteousness and bounty, echelons of spiritual journey and conduct, and enlightened views and compassionate demeanors”. Second, the richness of this poetry of thoughts which entails the author’s acquaintance with fields such as philosophy, wisdom, theology, jurisprudence, Tafsir (exegesis), and mysticism, as well as the guidance of his Master, Mulla Abdul Samad Natanzi. Third, not blindly following the ancient mystical heritage but developing innovations and creations which put emphasis on “justice” along with “monotheism and affection” in the path of spiritual journey and conduct, or drafting a twenty-five clause regulation on ethical codes and conduct. Fourth, the didactic-educational effects of Abd al-Razzaq’s works and the fact that his works were not solely a manifestation of mystical-intuitive revelations, and fifth, the art of writing lucidly and expressing philosophical-mystical motifs eloquently. These five unique traits along with the spiritual and intellectual al-Ghazali-like development in his mid-life as well as the tendency to Sufism made Abd al-Razzaq’s ideas and worldview more valuable and worthwhile. This paper throws light on Kashani’s life, education, teachers, works, and jurisprudence, and then discusses parts of his mystical worldview.

Evaluating the evidence, texts, and works obtained from the 7th and 8th centuries (lunar calendar) on Kashan in terms of its intellectual, thought, and cultural aspects, we can consider these centuries among brilliant school-making ages. This paper studies the root foundation and existence of a philosophical-mystical school in Kashan in these two centuries while focusing on the works of four scholars. In addition, this study examines the socio-cultural contexts influencing the formation and recognition of this school both in terms of those of old and those of later times, while noting its present implications.

‘’Quran’s interpretations’’ or ‘‘Interpretations’’ is one of the most important works of Abd-o-Al Rezaagh Al-Kashani, erroneously attributed to Muhyiddin Ibn Arabi. Abd-o-Al Rezaagh has gone to extremes in interpreting the verses of holy Quran so much so that he has interpreted tangible objects and even real people especially the prophets and religiousauthorities. He regarded Al-Mogattae letters as allusions to ‘truths’ and has even (arbitrarily) interpreted the miracles performed by prophets. Trying to 4 prove Abd-o-Al Rezaagh as the author of the work, the researcher in this article critically reviews the author’s approach to interpretation of Quranic verses and sheds light on the extent to which this work has affected other Islamic scholars and interpreters.

The Reign of Safavid in the 10th century caused significant Changes in the Iranian religion and culture. A new school of suffism emerged which was linked with the Islamic religious wisdom. The backgrounds for these change bad been formed during the previous centuries by people such as Afzal al-Din, Abd –razzaq, Nasir al-din all from Kashan. This paper explore ( this paper explores or these papers explore ) the formation and development of the new school of suffism. People such as Afzal al –Din adb al-Razzaq, Nasir al-Din all from kashan, had formed the backgrounds for these changes during the previous centuries