جستجوی مقالات مرتبط با کلیدواژه « سلوک » در نشریات گروه « علوم اجتماعی »

Until before Muhyiddin ibn Arabi, Sufis chiefly used Tajalli (the appearance and disclosure of God as Truth in Islamic theoretical mysticism) in its common sense in practical mysticism (intuitional epiphany). The theory of manifestation of Truth in theoretical mysticism of Ibn Arabi and his commentators has been already covered but manifestation of Truth in praying – that mostly focuses on the worshipping aspect of practical mysticism – has received less attention. The theory of manifestation of Truth in theoretical mysticism concerns the appearance or disclosure of God’s manifestations from the origin of creation and the return of these manifestations to the Almighty God that takes place in two ascending and descending circles. In practical mysticism, Tajalli is intuitional, described as a light falling upon the heart of the spiritual wayfarer. Manifestation of the Divine Light is a result of God’s friendship with the servant, a cause of intuition and spiritual growth and perfection, and promotion in the path toward the proximity to God. With respect to the applicable status of manifestation of Truth in praying in practical mysticism, we have reviewed views by Ibn Arabi and Imam Khomeini on this issue. Ibn Arabi’s practical mysticism is epistemological in nature, while Imam Khomeini has taken a wayfaring and mystical approach. His spiritual wayfaring is based on praying, seeking refuge in the Infallible Imams (AS) and based on epistemology introduced by Ibn Arabi. This research work intends to clarify the similarities and differences as well as the quality of thoughts and spiritual wayfaring in practical mysticism by the two influential scholars concerning manifestation of Truth in praying.

The group is one of the most important social phenomena. Rumi in Masnavi, has repeatedly referred to the concept of group and recommended his followers gregarious conduct. Rumi has said very practical about group; as his ideas can be applied and localization as a theoretical knowledge. In this paper, we tried to study Rumi's comments about group and respond to these questions by analytical- descriptive 1- Which are the criterions for forming a group? 2- What is the benefits of group? 3- What are the vulnerabilities of group? After studying of Masnavi, this results were achieved: 1- He knows standard of group form similarity of people. 2- Rumi knows benefits of groups necessity of path, executing commands of religion, loss disappointment,... . 3- Rumi has expressed vulnerabilities of group, disloyalty of members of the group, unholy purpose, an unwary leader, teammate with ignorant and improper people and so on.

Tolerance in political jargon means toleration and acceptance of the other as well as acceptance of unacceptable issues and a kind of lenience and lack of confrontation with the viewpoints and beliefs of individuals and socio-political schools of thought. This approach is philosophically a rational issue, for it is based on a perception of priorities and self-restraint. From intra-religious perspective, it is an ethical virtue, whose aim is self-restraint and sublimation in individual field and preparation of a suitable ground for the growth of different individuals in the society. In this approach, tolerance and lenience do not stem from indifference or self-weakness, rather it is a rational behavior which leads to actualization of humanity of man and also realization of an ideal human society. Hence, acquisition of this attribute in individual field as well as its proper and rational implementation in civil society requires understanding of its limits, expanses and conditions. In the political and social field, Western thinkers have extensive discussions in support or rejection of tolerance. They maintain that the essence of the idea of tolerance has emerged from the intra-religious arguments and tries to defend religious tolerance. The present article is an attempt to review the ideas of Western thinkers as well as the history of tolerance and then the factors, principles, necessity and impacts of tolerance in sublimation of individual and society are discussed from the viewpoint of Imam Khomeini.

The dominant feature of Imam Khomeini’s character is his wayfaring and servitude to God and consequently his status as a guide in the light of love of creatures and servitude to God. In acquisition of knowledge and traversing the path of politics and trying to establish a government, he relied on the divine power, truthfulness, upraising in the way of God, the Quran, the school of the holy Prophet of Islam and his holy progeny. When the goal is knowledge of God, undoubtedly, Imam’s mystical thought can play the strongest role in the field of his leadership and politics. In fact, he maintained, “our truth is our very politics”. Therefore, given Imam Khomeini’s works, lectures, and mystical character as well as his unique role in leadership of the Islamic Revolution, attempts have been made in this paper to study Imam Khomeini’s political mysticism and mystical politics, which created a “spiritual revolution” in its broad sense in the modern age. Also the role and status of Imam Khomeini’s mysticism in his political thought is studied in this paper.

Among the significant features of Shia theosophy is commitment to Sharia, attaching significance to Wilaya and Imamate and combination of rationality and intuition as well as lack of dependence of chains of mystics. The followers of this theosophy consider their mentors as the disciples of the teachings of the Infallible Imams and inheritors of the spirituality of the Prophet (PBUH) of Islam. They use such titles as divine scholar, divine sage and Gnostic of God, and hence call their teachings theosophy not pure philosophy. The present article is an attempt to introduce the viewpoints of Imam Khomeini as an example of such a sage or theosophist. In the next step the differences between theosophy and mysticism or Gnosticism are discussed. Also the unique features of Imam Khomeini's theosophy, that is, attention to political affairs and his epical approach and its reasons are illustrated.