جستجوی مقالات مرتبط با کلیدواژه « عرفان » در نشریات گروه « علوم سیاسی »

The political school of Herat, which was formed by the Islamic-mystical thoughts of Maulana Abdul Rahman Jami and a network of Timurid era scientists, is based on justice, peace, Persian language, tolerance and tolerance, the teachings of ancient Iran and Turkish teachings. - Mongolian emphasizes. Amir Ali Shirnavai, minister of the Timurian court, and Maulana Hossein Waez Kashifi, two of Jami's students, have played a valuable role in the development of Herat's political school. Through these two, Jami's teachings have entered the political societies of that period and have practically flowed through the court in the social and cultural context. Peace is one of the most key concepts that has overlapped with other concepts such as expediency, reconciliation, tolerance and tolerance and has crystallized in the theory and practice of the political school of Herat, so that the Timurid era is one of the most peaceful periods in the history of the region. goes This article, with the conceptual framework of Quentin Skinner's constructivist school and hermeneutic methodology, aims to answer the question of the place of peace between communities in the political thought of the Herat school. It seems that the presence of Maulana Jami, the leader of the Naqshbandi sect, who is known for his peace and tolerance; As a great cultural consultant of the court, he is one of the main reasons for the peaceful atmosphere of the Timurid period. By creating a network of mystic thinkers inside and outside the Timurid rule, Jami had proposed peace as the main state of that period.

Humanistic mysticism and psychotherapy have theoretical and practical issues for human growth and development. We have been in the form of three pillars and dimensions: a) mysticism and humanistic therapist, b) guide and therapist, c) seeker and therapist. After examining and applying the theoretical foundations, according to the proposed elements, the similarities in the first part include: the subject of man, self-creation and his inner self, achieving unity and inner peace, knowing man, the importance of the past and experiences, perfection of love and affection, removing anger and resentment The length of the self-improvement process and in the second part, the importance of an informed and experienced guide and the need for effective communication. In connection with the distinctions of the first part, the duality of the value of mysticism and the universality of psychotherapy, the roots of mysticism in transmission and psychotherapy in reason. In the second part, considering the old man as a conduit of divine grace and the psychoanalyst as a therapist, the divine duty to consider guidance and arrest for the old man and the benefit for the psychoanalyst, the impossibility of changing the old man and the guide as opposed to the therapist, sanctifying the guide and seeker. The professionalism and rationality of the relationship with the psychoanalyst. In the third part, considering behavior as the duty of every Muslim and paying attention to God's pleasure in every action instead of its therapeutic aspect.

The purpose of this article is to examine the image of wisdom in Khamsa Hakim Nizami Ganjai. Wisdom and intellect are among the most important conceptual and lexical elements in Persian literature, whose range of use in poetry and prose has expanded throughout the era and has undergone many changes and transformations in intellectual and philosophical ways, wisdom and mysticism. The concept of the term 'Aql' and its derivatives in Iranian culture and thought has been a constant source of controversy, and because it is often mixed with Greek philosophy, Islamic words, and Sufi thoughts; Several concepts have been taken from it. Nizami has a dual view of wisdom according to his point of view. On the one hand, he praises reason and wisdom and considers the place of reason to be privileged in the guidance of man, and on the other hand, according to the mystical point of view and dependence on the Sharia, reason does not lead to the knowledge and recognition of the Holy Prophet, and in this context, wisdom does not consider it very reliable. Considering this duality, in this essay, the place of wisdom and reason in the mystical and theological worldview and the reasons for its inability to recognize the truth from a military point of view will be discussed.

Freedom is the result of human wisdom and thought. The concept of freedom has been expressed in various interpretations in schools and teachings and has a prominent role in the mystical vision of freedom. According to Attar, man is inherently bound by worldly and carnal belongings, and to be free from them is to attain freedom. Attar considers freedom in the worship and servitude of God. The school of humanism respects the dignity and freedom of man and believes that man's freedom in nature is achieved by himself and does not require any transcendental power. According to the thinkers of the school of humanism, it is the basis of the growth and excellence of human society in the freedom and free thought of man. Comparative analysis of freedom in Attar's attitude and the school of humanism is the main subject of this research. An attempt is made to express the commonalities and differences between Attar's view and humanism's views on freedom. Both currents of thought have common aspects in the field of human freedom and it can be said that both currents of thought believe in religious freedom and consider freedom in submission and submission to God. Also in their view, freedom is conditional on the realization of freedom and respect for others. And freedom is a necessity and need for the excellence and growth of the individual and society.

A mystic is a person to whom God shows his essence, attributes, actions and deeds. Mysticism is a state that can be achieved through intuition, so mysticism is the movement of man inwardly towards God, and this movement is not temporal and spatial, but in the definition of politics are; It is a policy and method to improve personal and social affairs, so that people with social and individual measures to improve the economic, social, financial, military, etc. situation. Now, according to these definitions, in this article, we seek to answer the question, is there a relationship between these two categories? In response to this question, we encounter two groups: the first group of those in favor of this relationship, such as Imam Khomeini, Javadi Amli, Mohammad Taghi Jafari, and the second group of opponents of this relationship, who can be mentioned as Seyed Javad Tabatabai and Abdolkarim Soroush. Which Imam Khomeini and based on Mulla Sadra's four travels shows that there is a relationship between mysticism and politics and revolution.

Imam Khomeini, tried to present a model of Islam and Islamic rule, an oppressive, epic and justice-based school, relying on his mystical thoughts. The Islamic Revolution of Iran was an ideological revolution in which religion was considered the same as politics. This ideological transformation is the beginning of the Imam's path to reach a world full of light and purity and to remove the world from filth and darkness. This article has tried to use a descriptive-analytical method while paying attention to Imam's mystical principles in the formation of the Islamic Revolution and the formation of the Islamic government, and what is the role of Imam Khomeini's mystical ideas and thoughts in the modernization of Islamic civilization on a global scale? In this way, citing his views on Islamic civilization and the universal view of Islam in establishing the rule and requirements of the Islamic civilization-building thought, it reaches the point that the Islamic Revolution of Iran was a prelude to the revival of modern Islamic civilization in the late Imam's lofty thought. If the requirements are met, it has the power and capacity of transnational supply and can be the basis for the world government of the Imam Mahdi.

In examining emerging mystics and their ideas in the Islamic world, the negative relationship between mysticism and politics is always one of the most challenging topics. However, some governments and movements in the history of Islam have a mystical structure and nature. One of these positive connections is to Islam in Turkey, which today dominates in the form of government in Turkey. This view is strongly influenced by Norse mysticism. In this article, while examining the new sectarianism, we will focus on Norse mysticism on Islamism, with a case study of Turkey. The main question of the article is how the Norse mystical views and the important place of these views in Turkish society have made the Norse way more popular in Turkey and other parts of the world? The research method is descriptive-analytical and using library resources. Among the tangible results is that the followers of this mysticism believe that the solution to the problems is only in the course of socio-cultural Islamism as well as intellectual and heart enlightenment, and this view has been able to attract countless supporters in Turkey and even the Islamic world. This socio-political current with emphasis on components such as attention to the unity of the Islamic world, a positive approach to the achievements of Western civilization, the prominent role of the social dimensions of Islam, attention to service and benefit to the people, moderate reading of Islam, emphasis on cultural Islam, struggle Ignorance, division, and tolerance of religious minorities are strongly influenced by mystical views.

Mystical texts are an important part of the intellectual heritage of Iran and Islamic World. In spite of the differences of opinion between scholars about the history of political thought in Iran, there is no doubt that mystical tradition was rich and influential in medieval Islamic period. However, most of the research conducted on these texts are in the form of biographies and had almost exclusively concentrated on the literary aspects and moral teachings of these texts. Little attention has been paid to the intellectual themes and implications of these texts for politics and civic engagement in public life in society. A critical reading for the purpose of gaining a deeper and more accurate understanding of  the political value of these texts can be useful in the analyses of the historical development of Iranian-Islamic thought. Furthermore, by doing so, we might find appropriate answers to the challenges of today's Iranian society. Abu’l-maʿālī ʿabdallāh Bin Abībakr Mohammad Mayānejī Known as Ein Al-Qozāt Hamedāni is one of the incomparable thinkers in Iranian-Islamic thought. He was considered one of the Sufi sheikhs of his time and had many disciples, some of whom had political influence and positions in the Seljuk political system. He died at the young age of thirty-three when the Seljuk executed him in 1131, but his works secured him a place in the history of Iran as a mystical philosopher. Henry Corbin, a French theologian and Iranologist with renowned expertise in Islamic philosophy and Sufism, has referred to him as a jurist, mystic, philosopher, and mathematician, but he is better known as a mystic among the Iranian scholars of Islamic-Iranian thought. Ein Al-Qozāt has not been recognized as a politicalthinker in the literal sense or a writer who has directly been interested in politics, and thus his works have seldom been evaluated from this perspective. Indeed, some scholars have argued that “mysticism never seeks to add, know, rearrange or improve anything in the earthly world”, and mysticism as an independent epistemological realm is in conflict with politics as a science that is responsible for organizing the public arenas.In the present study, the authors use certain components of Leo Strauss and Quentin Skinner's methodology to analyze important writings of Ein Al-Qozāt Hamedāni, particularly his letters in order to reveal the civic virtues and capacities of thought of this famous mystic, and find political significance not previously traced. The main research question to be answered is: How can civic life be organized by relying on the basic concepts of the mystical thought of Ein Al-Qozāt Hamedāni.By civic implications, we mean virtues such as justice, love, friendship, and tolerance, which being at the junction of mystical thought and political thought, strengthen social relations and create the desired political order. In the view of Ein Al-Qozāt Hamedāni, justice is considered as an element that provides a basis for welfare for all members of society.Ein Al-Qozāt Hamedāni considered love as an inherent thing and believed that the love of God is hidden in the human nature, and wrote that the love of a human being to another human being is useful in moving towards transcendental love. He described love as the cause of moral strength, the promoter of friendship, and the basis for the movement toward true love leading to public good and eternal bliss. By his attention to love, Ein Al-Qozāt Hamedāni rejected prejudice and called on different societies to nurture friendship. He considered all religions as being equal and worthy of respect, and saw all religions and sects on the path to love. In fact, he considered love as the basis for tolerance, acceptance of pluralism and reconciliation of societies. In spite of the unsettled situation of his time, which was full of prejudice and rage, he insisted on the solidarity and reconciliation of religions. He showed his conviction that the observance of the principle of tolerance is a necessity in society. In conclusion, the authors’ comprehensive analysis of Ein Al-Qozāt Hamedāni’s writings show a kind of systematic interactions between the various aspects of his thought, which was ultimately aimed at establishing a well-organized and just society free from crises, moral disorders and social conflicts. Introducing Ein Al-Qozāt Hamedāni as a great thinker in the mystical tradition with no interest in politics is an example of a contradiction in the narratives that have defined mystical thought in fundamental conflict with politics and political action, because of the characterization of mysticism as a promoter of apostasy and isolationism.

Lifestyle refers to the individual and social behavior of individuals in a society that can vary depending on the ideology and worldview of the dominant school. Mysticism and politics, despite their heterogeneous appearance, can be severely intertwined in some schools, encompassing different areas of life, imparting wisdom, and harmonizing the appearance and interior of human life with the best divine system. The lifestyle of the Pasdaran is the same as the revolutionary faithful lifestyle that God Almighty introduces as a model in the Wise Qur'an and is completely reminiscent of the simultaneous connection between mysticism and politics in the context of the faithful and Qur'anic life. In this research, descriptive-analytical method has been used by library studying using Quranic verses. The results of the research show that the Holy Quran, contrary to the negative view, by confirming the positive view, proves the necessity of the connection between property and kingdom and earth and sky and appearance and interior. This issue can be seen in the Qur'anic drawings of the image of the believers, which can be seen in the revolutionary lifestyle of the believers.

Due to the larger population and the location of Samarkand, Bukhara, Tashkent, Fergana, etc. in Uzbekistan, the country plays a pivotal role in the Central Asian region in terms of civilization, history and culture, as well as politically and militarily and because of that the model capacity of Uzbekistan in this region is very high. Indeed, given the limitation that regional governments often pose against Muslims and Islamic manifestations, opening up space for Islam in Uzbekistan could set a precedent in other Central Asian countries as a practical and successful example. This change in Uzbekistan itself began with the death of Karimov and the beginning of the presidency of Shukat Mirziyoyev. From this year on, the atmosphere in Uzbekistan became significantly wider as Mirziyoyev, after years as prime minister under Karimov, gained the experience that suppressing Islam was not possible in a society like Uzbekistan and would only foster underground and armed activities. In the first year of his rule, 20,000 people imprisoned for membership in Islamic parties and groups were released, 17 mosques were opened in Tashkent alone, and 2,000 religious organizations were registered. All this showed the strong thirst in Uzbek society for Islam and the ancient and civilizational heritage of the Trans-Euphrates region. Undoubtedly, in the coming decades we will see the further growth of Islamic culture and Islamist currents in Uzbekistan, given the deep roots of Islamic civilization in Transoxiana, the approximate Islamic and civilizational currents are likely to grow more pervasively than other Islamist currents, and this will naturally provide a great opportunity for the Islamic Republic of Iran to engage in cultural and even political cooperation with Uzbekistan over time. Due to the open space created during Mirziyoyev's time and the strong interest of the Uzbek people in Islamic culture and heritage, especially the teachings of Islamic mysticism, the Islamic Republic of Iran can play a very appropriate role with the presence of a wide cultural presence in different areas of Uzbekistan.

A study of Imam Khomeini's poems and a study of his life and behavior show that Imam Khomeini's mysticism is not limited to personal experiences and discoveries and intuitions in the realm of predestination, but he's according to his ideals and goals. And also considering that according to their political approach, they believed in extending religious issues to all aspects of human life, so it seems that their mysticism also has a social dimension and this idea and approach is also reflected in his poems. Has been. In this regard, in the present article, we have examined the place of mysticism in Imam Khomeini's poems with a sociological approach based on Lucien Goldman's theory. The results of the research show that Imam Khomeini in his poems has not always considered mysticism limited to corners and angles and mysticism has flowed in all aspects of his individual and social life. Imam Khomeini, unlike some mystics who distanced themselves from the people and society and considered the knowledge of God to be conditional on isolation, was present in the heart of society and along with social relations, the spiritual and mystical dimension of his existence was sought among the people. The subject is exactly in line with Lucien Goldmann's theory that there was a close and direct relationship between literature and religion and society.

Imam Khomeini emphasized the role and the position of the people in the Islamic state in the historical stages before and after the Islamic Revolution in Iran, but since he did not systematically explain his philosophy of republic based on his religious thinking, as a result different people with different theoretical approaches have had different interpretations of republicanism and its theoretical foundations in his political thought. The question now is, what is the basis of Imam Khomeini's thinking about republicanism based on epistemic foundations? The hypothetical answer is that republicanism in the political thought of Imam Khomeini stems from the anthropological and ontological point of view in his epistemic system based on mysticism. The present paper uses an analytical and interpretive approach to explain the principles of republicanism in the political thought of Imam Khomeini. The result is that republicanism in the thought of the Imam is based on principles such as human freedom and the service of the people in the mystical thought of the Imam. In the mystical thought of Imam, the establishment of the government is aimed at serving the people. Obviously, serving the people will include satisfaction and popular will. On the other hand, in the epistemic system of Imam Khomeini, human rights and religious rights are not considered to be separate. Therefore, it can be said that the thought of the Imam about Republic, while also being a human right, is considered to be Islamic and religious law.

According to sociological scholars, the literature of any other story or literary work recounts the events of its time, and the story is, in fact, the artistic expression of the same social events; The only difference is that sociology talks about those issues in scientific language. Therefore, the study of literature in a scientific way, the essence of literary works, the conditions and requirements of the social environment that includes and nurtures the poet and writer, as well as worldview, their intellectual and cultural position according to social orders. In this article, we examine the socio-political nature of Ahmad al-Ghazali's "Tragedies of Love" with respect to Goldman's constructivist method. The results of the research show that the content of Ahmad Ghazali's tragedies is influenced by the political, social, cultural and economic conditions of his time and shows the maximum collective awareness of the author's social class. In this way, they examine the content of the literary work and its relation to the society in which the work was created, and instead of describing the content of the literary work, they examine its content and its relation to the world in a particular period.This research is based on the library method and descriptive-analytical method.

One of the most important factors influencing the authenticity of the political subject and the civil action of recent mankind is the issue of the ontological meaning of humanity and the nihilism of the modern world. Some political thinkers concentrating on the relationship between the meaning of life and political action in humans seek to justify this meaning through classical thought, particularly Greek art and virtuosity. While analyzing the incompatibility of classical art and virtue with modern ontology, this article will elaborate on some implications of Islamic mysticism in the wisdom of Attar. The conclusion of the discussion presented in this paper is that although Attar's individualist mysticism related to "political theory" seems the refusal at least from the viewpoint of some scholars, it has some meaningful ramifications for the genuine presence of the political subject and the negation of ideological and mass politics at the semantic level.

 The role of Sufism and Mysticism in Islamization process in Southeast Asia is of great importance, and solid proofs and undeniable evidence also implies this role. Islam entered Southeast Asia at a time when Hinduism and Buddhism dominated widespread parts of the region, and through the understanding of the commonalities that existed between the semantics of Islamic Sufism and Hinduism, the Muslim promoters made it easy to communicate and introduce Islam. The Sufis traveled to the lands of Southeast Asia with merchant ships and were able to play a key role in the civilization of this region. An important point in the importance of understanding the role of the Sufi flow in the Malay culture is that the most of Sufi works remained in this region are inspired by Persian and Hindu Sufism and the religious beliefs of the early promoters who introduced Islam to the communities of this region had been influenced by the spiritual and mystical teachings of the Sufis and prominent Iranian and Shiite figures.

What does Mysticism have to do with politics? Can we talk about mystic politician or political mystic? In this article to answer this question, Mahabharata’s philosophy as an important work in ancient India has been readout. For this purpose, at first, politics and its aspects have been defined and then we have studied Indian mystics view about politics and its aspects. Our study represented that the mystics view in the fields like social life, friendship and enmity, common good and force, as the fundamental data, assumption, aim and political instruments are different from that of politicians. So Mahabharata has opposed with the fusion of mysticism and politics in one person. But there is another process of thought in Mahabharata that is followed by the Indian warriors seeking to spiritualize politics.

Understanding the nature of "mysticism" as an important part of the Intellectual heritage of Iran and evaluating its relationship with the "political thought" and explaining and elaborating on its ability and capacity to establish normative political thought is the main purpose of this article. In spite of approaches that believe to incompatibility of political thought and mysticism, in this paper by use of interpretative method and study of some of important mystical texts we have showed that proportions like the world escape, individualism, esotericism, elitism and anti-rationalism that according to some statements by the defendants of incompatibility the political thought and mystical thought, have typically been used selective and will never lead to no purpose.
Instead there are the signs in the mystical tradition such as companionship, tolerance, generosity ,Friendship and ..., that prove the compatibility of mysticism and political and civil thought, or at least seriously challenge the "refusal" approach.