جستجوی مقالات مرتبط با کلیدواژه « عرفان اسلامی » در نشریات گروه « ادبیات و زبان ها »

The topic of God's friendship is one of the most important and beautiful topics of Islamic mysticism. According to the mystics, the basis of mysticism is based on God's friendship, and the book of "Sharh al-Tarif", one of the most important prose texts and Masnavi Manavi, is one of the most important works of mystical poems, full of concepts related to God's friendship. Mostamli Bokhari, the author of the book "Sharah al-Tarif", measures every action based on love and considers knowledge of the essentials of love necessary for the seeker of the way. Rumi also considers God's love to be one of the main foundations of the right path. Therefore, the purpose of this research is to compare the signs of God's friendship in the works of mystical prose and poetry (Mostamli Bokhari and Rumi). The findings of this research using the analytical descriptive method and the use of library sources showed that claiming the friendship and love of God is not so simple from the point of view of Mostamili and Rumi, and reaching this position requires preparations and necessary preparations. Some of these tools and arrangements are self-knowledge and recognition of the high position of man, struggle with ego, purity of heart, shame and modesty. Mostamli and Rumi further believe that with such signs one can get to know God's true friends. Friends who have indicators such as Remembrance, reliance, not getting angry from calamity, fear, hope and encounter are popular.

Theoretical mysticism is basically based on thinking. In this epistemological approach, seekers of the journey to God emphasize on exploratory thinking and intuitive insight into the manifestations of existence and divine gifts, but it seems that the view of the unity of existence in the manifestation of the nobility precedes the opinions. Theoretical mysticism also existed in Avestan Iran, which indicates the longevity of mystical concepts in ancient Iran. The purpose of this study is to evaluate and analyze the similarities between the concept of manifestation in these two mystical and theological disciplines, which are examined in a descriptive-analytical manner. Accordingly, the main question of the research is that what are the similarities between the interpretation of the manifestation of divine theological forms in the world of existence and the descent of Zoroastrian lands from the Minoan world to the world of creation? The results of the research show that the delay in the manifestation of God's knowledge in the facts of the creatures of the world of possibility is also observed in Avestan Iran. As in Mazdasna, the spiritual forms that reside in human bodies are issued from the center of truth and are known as Amshaspandan Faruhari; In theoretical mysticism, the spiritual form of the determinations of existence are known as the fixed nobles, which are manifested in the manifestations of the world, and the perfect human being is the manifestation of the essence of truth.

In this research, Mostamili's opinion about the prerequisites, supplies, and signs of God's friendship will be investigated and deduced. The findings of the study using the analytical descriptive method and the use of library sources showed that, in Mostamili's opinion, it is not easy to claim friendship with God and to reach this position requires preparations and necessary preparations. Some of these tools and measures are self-knowledge and knowing the reason for the creation of man, how to be the best of creatures and to bow down to His angels, to try to know God, to remove obstacles, especially opposition to the ego, to find purity of heart and to be free from non-Holy friends, modesty, Being in the right presence and trying to know him. Mostamili further believes that with such signs one can get to know God's true friends. Friends who have indicators such as constant remembrance and obedience and worship of God, reliance and trust in His wisdom, indifference, not getting angry at God's calamities and tests, giving satisfaction to God's decrees, sacrificing life and property, children, and honor in His way, fear of awe, the presence of God, seeking the grace of the Prophet, supplicating and lamenting and expressing helplessness and need at night are in front of him.

Islamic mysticism is a school which started from the second century with asceticism and after two centuries reached the idea of “Annihilation” and “Survival in God”. This proposition, shows the route that is observed in this school’s path of evolution which is usually accompanied with many ups and downs. Khizr is a Quranian character which, according to the Sufis, has been a companion to the disciples and has accompanied them from the birth of mysticism until its highest degrees throughout this path. However, he does not appear in this route the same way at all times; he is sometimes the all-knowing sage and sometimes the passionate beginner. This study, observes the many forms of Khizr’s presence in a descriptive - analytical manner, and with it has taken to the recognition of the Islamic mysticism’s evolutionary path, based on the books Tabaqat al’Sufia, Kashf al’Mahjub and Mersad al’Ebad which have been written in three different eras of Islamic mysticism. Based on this criterion, the further we go from the early centuries of this evolution, the lower Khizr’s rank in the eyes of mystics.

Ibn Arabi had extraordinary impact on Islamic Sufism. His efforts to formulate the foundations of theoretical mysticism had a lasting effect on Islamic and Iranian mysticism, with many Sufis followed him including Mulla Sadra, Fakhr al-Din Iraqi, Seyyed Haidar Amoli and others. So far, Ibn 'Arabi's thoughts impact on some of the Iranian Sufis have been studied, but no attention has been paid to his influence on the thoughts and works of Shah Nematullah Vali. The current paper is a fundamental study based on library sources aiming at explaining the reflection of his thoughts in Shah Nematullah Vali odes. Having studied all Shah Nematullah Vali odes and adapting their themes to Ibn Arabi's thoughts reflected in his works, his followers and contemporary scholars, the researchers concluded that Ibn 'Arabi thoughts have been reflected on Shah Nematullah Vali odes as the Shiite mysticism leader, which has been transmitted by followers of Shah Nematullah Vali to the India and Turkestan. In addition, the efforts of the likes of Shah Nematullah Vali have provided the basis for the ideas of Ibn Arabi in the world of Shiism and even Sunnis.

Abu Saeed Abul Khair (died 440 AH) is a prominent mystic of the Saqr school of Khorasan who innovatively formulates a new basis in his mystical conduct, and that is giving authenticity to joy and happiness, that is, in designing his theoretical and practical mysticism, he starts from ontology, that the presence of truth is a place for He did not leave any exception and in such a presence, he will not deserve anything other than joy and happiness, and man will not hide in his skin under the shelter of the truth of happiness, and from this ecstasy and enthusiasm, a spiritual force should be created to get closer to God, and in this article, with the method of logical analysis and with references The primary sources of proof of Abu Saeed's innovative point of view have been analyzed and documented again and it is concluded that happiness can also be used as a suitable means for mysticism, and the mission of mysticism, which is to provide peace, optimism and hope, can be achieved in such mysticism. Poetic hymns, hearing and dance become necessary in such a view.

The fixed nobles in theoretical mysticism are the forms of divine knowledge that have entered into the body of the world in holy grace, the fixed nobles in divine knowledge are limited only once in eternity and have become the manifestation of the essence of the Almighty in the guise of names and attributes. This research is a theoretical study that examines the descriptive-comparative interpretation of the synonyms of Ayan Thabiteh in the ancient Zoroastrian religion through the method of library research and description and comparison of data. The purpose of this research is to investigate the fundamental similarities between these two religious and mystical attitudes. Referring to the findings of the research, it can be said that the spiritual forms of the universe in Zoroastrianism are called Amshaspandan Farvashi, which, like the nobles, were created before the creation of existence and were placed in the Gita body, they are the manifestation of the names and attributes, the manifestations of Ahura Mazda in They are the Gita world. In both attitudes, the first covenant and acknowledgment of the mission of servanthood are mentioned. Divine knowledge is fixed in them, and in the scientific facts of beings, they have the same definitions.

Adonis and Shafie Kadkani are scholars who have explored the stylistics of mystical letters from surrealistic and formalistic perspectives. This research, conducted within the framework of comparative literature in the American school, utilizes a descriptive method and content analysis to compare their viewpoints on the cognitive style of mystical letters in the Islamic world. The objective is to explain their choice of theoretical approaches and identify points of similarity and difference in their opinions. The findings reveal that each writer has focused on specific aspects of mysticism, and there is no fundamental contradiction between their perspectives. Adonis emphasizes that mystical texts contain unique knowledge, distinct from ordinary experiences, which mystics convey through innovative concepts and a specialized language. On the other hand, Shafie Kadkani highlights the innovation in interpreting common concepts and using language and linguistic tools, rather than introducing entirely novel ideas.

Love" is one of the most central stages of conduct and the most sublime stage of human evolution in the journey to God. This stage of conduct means connecting to the essential nature, one of the common aspects of Islamic mysticism and Christian mysticism. In this article, which is written with a descriptive-comparative method, the common features of divine love in the two mystical schools of Christianity and Islam are examined and compared by relying on Augustine and Ahmed Ghazali. The results of the research show that Ahmed Ghazali and Augustine have similarities in some areas despite some theoretical differences. In addition to the fact that this issue is an indication of the innate nature of human perfectionism, it is the common aspect of all religions and religions and connects them. Things like: existence is beautiful at any time; Love is the child of beauty; There is beauty and love in all beings; Every being is a mirror of God's beauty; Man is God's chosen being, and the :union: of the lover and the beloved is the inseparable pillar of love, one of the most obvious commonalities of Christian mysticism and Islamic mysticism.

Anecdote is one of the most widely used types of stories in the language of mysticism. However, until the 4th century, which is the century when mystical stories were established, we do not encounter many stories among the early works of Muslim mystics, and this point prompted us to search for the roots of this type of literature in the language of mysticism. During the study of the works of Shaqiq Balkhi (d. 194 A.H.), Kitab al-Raa'yah for the rights of Allah, Harith al-Mashabisi (165-243 A.H.), Kitab al-Maqamat al-Qulob Abul Hossein Nouri (d. 295 A.H.), the letters of Abu Saeed Kharaz (d. 297/277 A.H.?) and Junaid al-Baghdadi's letters (d. 298 A.H.) we found simple forms that can be attributed to the origin of the story in the language of mysticism. This fact is not far from the general flow of the emergence of literary genres; Because these genres were not created at once and simple forms can be considered for them.This fact is not far from the general flow of the emergence of literary genres; Because these genres were not created all at once and simple forms can be considered for them. This article, which was done with a descriptive-analytical method, helps to know the roots of story types such as allegory in mystical literature, because all these types, in the first place, arose from anecdotes. By analyzing mystical texts until the end of the 4th century, we came to the conclusion that Quranic verses, prophetic hadiths, religious traditions, mystical experiences, parables and Socratic polemics form the six roots of stories in the language of mysticism.

Fana (annihilation) is considered as one of the fundamental doctrines in Islamic mysticism. Through spiritual journey, the mystic is released from any kind of delusive entity, achieves infinite truth, and finally annihilates in it. In Indian mysticism, the term “nirvana” is used instead of “Fana” which takes the seeker out of the realm of universe and its goal is annihilation, vanishing, and quietude. Mawlana as the lord of love and mysticism in literature and Bidel as the representative of Indian style have much in common in many mystical fields. Bidel’s poetry book is as a dictionary of mystical terms although in Indian mysticism, mystical words are a little different from those in Islamic mysticism. Nirvana in Indian religion is similar to the concept of Fana in Islamic tradition and Bidel has applied it in its Islamic concept. According to this comparative study, it seems that Bidel like Mawlana has an Islamic view to Fana, and it is even claimed that nirvana as an Indian ritual in which there is no concept of God, has not achieved a position in practical Fana in Bidel’s poetry.

Annihilation is one of the most important and fundamental ideas of Islamic mysticism and mysticism of different religions. The status of annihilation is one of the most important and complex issues in Sufism and Islamic mysticism. Islamic mystics consider the status of annihilation as the goal of the seeker's journey and say that the main goal of going through all circumstances and positions is to achieve annihilation. In Indian mysticism, instead of the word “annihilation”, “nirvana” is used, which is one of the most important principles in all philosophical schools of India, both religious and non-religious. Reaching Nirvana means the highest victory, although the loss of individuality and identity, is also hidden in it. (Stacey, 1375: 327). This study deals with intellectual and linguistic features of Bidel Dehlavi, the Persian poet and mystic in the Indian subcontinent, in explaining the qualities of a perfect human. The anthropology in Bidel’s ideology, the reason of human creation, Mohammadieh truth, human perfection in Bidel’s thought and Indian mysticism are among central subjects in this research. Using descriptive analysis and library method, this study explores the poetry and idea of Bidel from stylistic view in intellectual levels. The results showed that Bidel who was raised in India presented a comprehensive and complete definition of human and his qualities relying on his Islamic and Ibn Arabi-like ideas. Bidel’s perception of perfect human differs from that of Indian mysticism and Buddhist perspective that assume the ultimate goal of perfect human is to achieve Nirvana and an arhat state or that of Yoga perspective that aims to reach the mere state of freedom. Therefore, the intellectual feature of Bidel in explaining the qualities of perfect human, parallel with his Islamic thoughts, approaches his works and entails messages from his special ideas and intellectual style. Bidel Dehlavi and Rumi are two mystical poets, one of whom lived and flourished in an Islamic country and one was raised as a Muslim in India under the influence of Indian ideas. Let us examine the concept of annihilation in the thought of Rumi and Biddle and its relation to Indian annihilation (Nirvana), to find a clearer view of the worldview of these two thinkers and common concepts in Indian and Islamic mysticism. The main question of this research is: What is the view of Biddle and Rumi about the mystical position of annihilation? What are the commonalities and differences between Biddle's Islamic annihilation and Indian annihilation (Nirvana)?

This research has been conducted by descriptive analysis. First, the theoretical foundations of the research were mentioned based on mystical references in Iran, Islam, and India, and then the concept of Fana (annihilation of the self) was extracted by delving deep into Matnavi Ma’navi and GhazaliyatBidel as two works by Mowlana and Bidel Dehlavi. Finally, the extracted concepts were classified, compared, and analyzed using the method of content analysis.

The concept of Fana in Islamic mysticism and Nirvana (soteriological release) in Buddhist mysticism are among issues that come from mystical experiences practiced in each tradition, and the wayfarers attempt to achieve this purpose. Islamic Fana is interpreted as “dying before one dies” and it has some stages: Fana by acts or annihilation, Fana by qualities or passing away, and Fana by essence or nullification. Through these stages, the mystic releases from his act and sees God as the doer of all acts, loses his qualities and just sees the properties of Haqq so his ego breaks down and he returns to Haqq (God). However, Nirvana in Indian mysticism is the end of mystical experience and does not have the stage of Baqaa be-llah (subsistence in God). In Islamic mysticism, the way that a Salek (wayfarer) must pass has different stages, dwellings, and guidelines that lead him. One of the stages of seyr va solouk (spiritual journey) is Moraqebeh (Sufi meditation) in which a Salek releases his mind from anything other than God, and instead, replaces that with God. A Buddhist mystic by doing some acts and commitment to 8 steps including appropriate perspective, appropriate will, appropriate speech, appropriate behavior, appropriate living, appropriate attempt, appropriate thought, and appropriate thinking can achieve Nirvana. Therefore, Nirvana is a state that is achievable and is the result of the attempts of a Buddhist follower; whereas, Fana is a state that comes from God and is the result of divine attraction. In Islamic mysticism, the truth of Fana is not annihilation and passing away, but rather it is a sort of real insight. Likewise, Nirvana in Buddhism does not mean nihilism and breaking down, but rather its truth is a sort of special insight free from any formality and attachment and by which human achieves mere enlightenment, quietude, and silence. The insight denoted by Islamic mysticism is by no means analogous with obtained insight or even knowledge by presence (consciousness). It is instead a quality of perfect witnessing (Shuhud) by which a Salek can perceive the truth without any physical medium. By such an insight, the pluralities disappear in the truths of the world of unity. However, the insight in Buddhism by which human achieves Nirvana is identical with an absolute insight that is obtained directly. As for Fana, Mowlawi believes that one’s spirit, without losing the essence of its individuality, remains in God. He uses various allegories to illustrate his point, for instance, he holds that life is in death, and subsistence is in Fana. In the poems of Bidel, Fana as the ultimate destination for the attempts to the general truth and the purpose of human endeavors to spiritual perfection is displayed through lively images.

Fana is a mystical concept that exists in other religions, too. The equivalent of Fana in Buddhist mysticism is Nirvana. By studying the Ghazaliyat of Bidel as a Muslim mystic, it is perceived that, in addition to being an Indian and his familiarity with Buddhist mysticism, he has had the advantage of reliance on the expressions and ideas in Islamic mysticism by using the instructions of Islam. Contrary to what is expected, he has not used the term Nirvana, that is equal to Fana, even once in his poems. Although Nirvan or Indian Fana is the goal of a Buddhist mystic and he achieves this state by detachment from human qualities, the purpose is release from Samsara suffering and nihilism, not subsistence in God. The spiritual journey of a Buddhist wayfarer has guidelines that is not favored by Muslim mystics. Nirvana is the result of human attempts and is achievable but Islamic Fana is not merely the result of endeavors because it needs attraction, too. Mowlana has had special attention to the issue of Fana in Mathnavi and has applied this term 89 times. This subject has also received special attention in the poems of Bidel Dehlavi who has referred to this mystical concept in his Ghazaliyat 101 times. He has mostly been under the influence of the Islamic concepts, the terminology of Islamic mysticism, and some great mystics such as Mowlana. He has consciously or unconsciously preferred not to use the expressions of this tradition specially its key term, Nirvana, that is similar to Islamic Fana although he lived his life in the land of Buddhist tradition. As a Muslim poet, Bidel who has used Islamic instructions holds that the ultimate goal of spiritual and mystical journey is reaching to God. He regards that Vusul elal-Lah (reaching to God) and Baqaa bel-Lah (subsistence in God) relies on detachment from human qualities and attachment to divine qualities. Thus Fana in the poems of Bidel is identical with Islamic Fana. By an investigation of the poems of Bidel, it is concluded that the concept of Nirvana in the sense that exists in Buddhism, has no way in the poetry of Bidel. The ideology of Mowlana and Bidel relies on reaching to God and subsistence in God and they both regard Fana and Baqaa mutually interdependent. They believe that a wayfarer by breaking down his ego and unity with divine qualities can reach to real subsistence.

Love is one of the most important and fundamental mystical topics that is prominently raised in Islamic mysticism and in the works and thought of Rumi; In the way that in Masnavi, love is one of the ways to reach God's connection and perish in His essence and survive in Him. In Rumi's mystical thought, the ultimate goal of love is the unity of the lover and the beloved; But in Yalom's opinion, love is one of the meaningful components of life. He acknowledges the power of love in transforming a person and giving meaning to life. Although he likened love to religious ecstasies; But due to not believing in the supernatural and not paying attention to spiritual matters among the types of love, he has only paid attention to earthly love. Among the types of earthly love, his attention is mostly focused on carnal and somehow moral love. This research aims to investigate the components of love in the thought of Rumi and Yalom in a descriptive-comparative way. The result of the research shows that Yalom believes that love should be mature and developed and believes that love brings with it responsibility and the person in love should be responsible for the physical and psychological needs of the beloved and for his/her uniqueness, be valued Like Yalom, Rumi believes that love gives meaning and warmth to life, and also that love brings responsibility; In such a way that his alignment with Yalom in this theory is clearly visible in his poems.

Mysticism, as a universal concept, has different definitions and manifestations in the east and the west. But they all consider the presence of a pious and exemplary Pir necessary to guide the person in a spiritual journey. The present paper examines the concept of Pir from a mystical perspective in two Iranian and non-Iranian adolescent novels (Arman Arian’s Ashvazdangahe and J. R. R. Tolkien's The Lord of the Rings). Many researchers have considered mysticism in literary works written for adults, but few work have exclusively investigated this topic in adolescent literature, especially in a comparative manner. To do so, the present paper, first provides a definition for Pir and its characteristics, and then, studies its representations in the above mentioned adolescent novels using a descriptive and analytical lens. The paper compares the character of Pir in terms of his abilities and knowledge, the issue of submission and authority, the method of guidance and education, and the purpose of this spiritual journey. Based on the findings, we recognized that cultural and linguistic differences cause a significant difference in representations of this central concept in mysticism. Such differences arise from the differences between two God-centered and human-centered worldviews in mysticism. These two novels, then, can be seen as representations of Islamic mysticism whose ultimate goal, after self-knowledge, is self-devotion and reaching God, and postmodern mysticism (new esotericism) whose purpose is to cultivate the inner forces of the wayfarer to overcome the dark forces within.

One of the important topics that is visible in the subjects of Islamic mysticism and is worthy of research is the topic of manifestation. The poets of mysticism and Sufism have extensively discussed the topic of beauty and popular beauty in most of their poems. The Works of the mystic poet of Arabic language, Ibn Faraz (576-632 AH) and the Kurdish poet, Mullah Jaziri (975-1050 AH), is full of manifestations of the beloved’s Jamal. Their names in the field of mysticism and mysticism are next to the names of people such as Sheikh Ishraq Suhrawardi, Ibn Arabi, Sadr al-Din Qonavi, Maulvi Balkhi and Maulana Khalid Shahrzuri, and their poems, which were decorated with the theme of beauty, were written in the circles of Sufiya Zikr. In this article, the poems of these two mystical poets, relying on the beauty of Jamal of the Beloved have been analyzed in a descriptive-analytical way based on the American comparative school. The research results show that the poems of both poets have many similarities. These similarities show that the topic of beauty and beauty has flowed from an intellectual and natural source in every time and in every language, in terms of content and expression.

The present article examines the concept of "Wilayat" in the works of Iraqi and al-Nabulsi, as one of the important elements of Islamic mysticism and Sufism, and the purpose of comparing their votes is to express their similarities and differences. The result of this comparative study is the concept of Wilayat in Iraqi and Nablusi’s works, which has been done by descriptive-analytical method, expresses this main resemblance that in Iraqi’s and Nablusi’s thought, "Wali/Vali" means two real "al-Insān al-Kāmil" and "Pir" who have attained the rank of Fana, the status of a lover and intuition. From this point of view, it can be said that in Nablusi’s and Iraqi’s thought, the Wilayat is more focused on the ideas of ibn Arabi and this intellectual commonality of theirs is, above all, the result of the description of Ibn Arabi's works, especially Fusus al-Hakam by them. But the most important difference between the two mentioned, and their dynasty in the concept in question is that in the Iraqi and Suhrawardi works, the wilayat is "Wahhabi" by God, and in Nablusi's and Naqshbandi's thought, it has an "acquired" aspect. From this perspective, Iraqi and Suhrawardiyeh believe that for the Wilayat, divine care must be taken; also it will be from the charter of Khatam al-Anbiya. But in Nablusi's and Naqshbandiyya's thought, first of all, anyone can reach the position of Wilayat, and secondly, special Wilayat is the result of the immediate manifestation of the God's Wilayat after the realization of individual annihilation.

One of the most fundamental pillars of Islamic mysticism, which is called the chosen principle of Sufism, is the perfect human being. The perfect human being is the manifestation of the divine names, which was created in the midst of the grace of truth. In this research, the wisdom of Friedrich Nietzsche's perfect man in the work "So Said Zarathustra" is discussed from the perspective of divine insight in Islamic mysticism in a descriptive-comparative way. This work is a philosophical and poetic narrative in which Nietzsche recounts his views in the language of Zoroaster.The results of the research show that there are similarities between Nietzsche's perfect man and the vision of the perfect man in Islamic mysticism. Nietzsche considers the will and the inner insight directed to power as the only approach to truth. As in Islamic mysticism, the divine vision of the perfect human being is the manifestation of the absolute truth in the form of names and attributes. From Nietzsche's point of view, now the imitative and petrified reality of humanity has become the present God in the world and considers the suffering world to be the same in front of him based on the surrounding of old thoughts.With the help of independent will, Nietzsche calls this field to be recreated. From his point of view, man is not affected by the freedom and choice and analysis of his thoughts and has lived among other beliefs and false evaluations. Therefore, human life has a higher mission than fruitlessness and passive obedience, just as in Islamic mysticism, man turns his back on the world of matter and its appearances with the efforts of the soul and discovers the truths of existence in divine vision and attains its existential knowledge.

Out of body (departure of the soul from the body) is one of the important issues in Islamic mysticism that mystics have discussed with the belief in the incorporeity. In this article, with the aim of examining the common intellectual style of mystics in believing the Out of body, the interpretations and allegories of Out of body, its conditions, requirements and examples in the texts of mystical order and prose have been studied.

Data collection was done by note-taking method with a general review of mystical texts in a library and the article was written in a descriptive manner by selecting a sample of outstanding works of mystical texts.

There is a belief in the Out of body in mystical works. Mystics believe that some saints reach a level of behavior where the body becomes like a garment for them and the soul can bring it out. They have also repeated the interpretation of the bird and the cage that the soul is released from the cage of the body like a bird. God"s love, austerity, abandonment of material belongings, asceticism and self-cultivation are the conditions and necessities of Out of body. Out of body is different from voluntary death, but the mystic who have reached voluntary death are easier to Out of body. The dignity of mystics is an example of Out of body that is repeated in mystical texts.

Out of body in Islamic mysticism has been a common thought and common thought style of mystics in different periods. Their constant effort is to acquaint the soul with the Alawite world, which is caught by the descent into the material world and is in opposition to the body. Because he belongs to another world and is single, sometimes the human soul leaves the body to connect with the Alawite world or revelation, dignity and mystical experience.

The emergence of massive environmental crises is one of the great challenges facing the contemporary era that has endangered the lives of humans and other living things on the planet. The root of these challenges must be sought in the worldview and attitude of human beings towards existence. Because how humans treat each other and the natural world is influenced by thoughts, ideologies and worldviews. This study tries to design and explain the epistemological system and worldview of Iranian-Islamic mysticism in relation to the environment based on the most important works of Persian mystical poetry.

This research is one of the interdisciplinary studies that will study the position of the environment in the outstanding works of Persian mystical poetry from the Sanai era to the Jami period in a descriptive-analytical manner and based on library studies.

A study of the outstanding works of Persian mystical poetry, especially in the poetry of mystical poets such as Sanai, Attar, Rumi, Shabestari and Jami, shows that God-centeredness, belief in the coherence and order of the universe, the good system, the mirror and verse of the universe, the rule of action and reaction, the secret of love in existence, life and perception of the universe, and sufficiency are the main foundations of Islamic mystics" view of the environment.

The worldview of Islamic mystics based on religious teachings is full of epistemological views of nature and the environment. Mystical literature, especially mystical poetry, is the best container for reflecting the feelings and thoughts of Islamic mystics towards nature and the environment. The analysis of the outstanding works of Persian mystical poetry indicates that the system of beliefs, thoughts, speech and practical behavior of Islamic mystics is rich in respect, reverence, love and affection for nature and its manifestations. Iranian-Islamic mysticism, based on its intellectual foundations, is based on principles that can change the way people think and think about the environment and regulate their behavior towards it. Patterns based on the system of mystical beliefs can replace humanism, individualism, absolutism, segregation, the morphological, mechanical, and objective view of the world, and make fundamental changes in its relationship to nature.

From the point of view of Muslims, after the Holy Quran, the hadiths of the Infallibles (AS) are the most important heritage of Islam. This precious treasure is considered by various Islamic sects, including Muslim mystics. Mystics have their own principles in dealing with hadith. In some cases, differences in their basis with the scholars of hadith have caused differences. So that sometimes mystics have been attributed to forging and distorting hadiths. It seems that the analysis of hadiths by mystics with accurate scientific methods paves the way for understanding their principles and rules in the face of hadiths. This study examines seven hadiths considered by Muslim mystics in 110 mystical sources. Attempts have been made to analyze these hadiths quantitatively and qualitatively using modern research methods. The findings of the research show that some mystical hadiths are more considered by mystics and citation of these hadiths is abundant in mystical sources.