جستجوی مقالات مرتبط با کلیدواژه « عرفان عملی » در نشریات گروه « علوم قرآن و حدیث »

Following the frequent emphases of Quranic and hadith teachings on practicing taqwa, Muslim mystics have paid considerable attention to this issue according to Islamic Shari’ah. Using the analytical-library method, the present study examines the definition and levels of taqwa from the perspective of Islamic Shari’ah and mysticism. The main, lexical meaning of taqwa is “self-preservation against the damage of evils”, but mystics define it as “following religious teachings”. In religious teachings, such matters as “avoiding polytheism”, “avoiding sin”, ‌ “avoiding doubts”, “avoiding lawful stuff beyond necessity” and “avoiding non-truth” can be considered as different levels of taqwa. Following religious teachings, men of mystic knowledge have provided the best analysis of the above-mentioned levels in their writings in explaining the levels of taqwa. Therefore, the perspective of Islamic mystics on this issue is congruent with the standards of the Shari’ah and Quranic and hadith teachings, and their works can be used in the interpretation and analysis of the Quran and hadith.

Self-inspection is a religious systematic teaching and regulation, which never as it worth be taken at attention. Because, until now, there has been any investigation has be done to deal with collecting an analyzing the narrative about self-inspection, this research, in anyway, wants to remove this deficiency. In a short glance, the narratives about self-inspection can be divided and analyzed in six parts. The first are narratives about how to gain a deliverance from the trouble reckoning on resurrection day. The second are about spiritual benefits and consequences of self-inspection. The third have a Shiiat approach to the self-inspection. The forth are narrative that dealing with self-inspection in an inter-religions approach. The fifth, which have an very important and high stage, are narratives that each of them deal with how to be done the self-inspection, and the sixth are narratives have not any contain, but commanding self-inspection in question. Compilation and a regulation of these narratives might helps us to have a better and systematic understanding of self-inspection in religion point of view.

Mysticism seeks to get closer to God. Since its teachings must be obtained in a proper way to pave the ground to reach God, it is essential to give rapt attention to the Arafah Supplicatiin of Imam al-Husayn. The present paper focuses on excerpts from this supplication such that the required mystical steps must be followed in a certain, effectual manner.        

Among the goals of Islamic education are paying attentions to practical mysticism, preparing the necessary elements for mystical journey and expanding its teachings. Since the mystical teachings of Nahj al-Balagha have had a significant impact on later Muslim scholars, such as Imam Khomeini, it is important to consider how and to what extent Imam Khomeini was influenced by the word of Amir al-Mu'minin Ali (AS) in Nahj al-Balagha, including the notion of Yaghze, which is one of the earliest stages of practical mysticism. Given the profound impact of Islamic education on the country's cultural promotion, it is necessary to explain the policies outlined by Imam Ali and the founder of the Islamic Revolution in this regard. The present article through descriptive-analytical study, after explaining the concept of Yaghze (awakening) with an intertextual approach as one of the new approaches to reading and analyzing text, examines the relevance and effectiveness of Imam Khomeini's views and theories in the light of common elements of Imam Ali's words in Nahj al-Balagha. In this regard, the question is to what extent has Imam Khomeini been influenced by the words of Imam Ali (AS) in Nahj al-Balagha on the subject of Yaghze (awakening)? The research hypothesis is that the concept of Yaghze has been used with limited repetition in Imam Khomeini's works, but in most of its applications, Imam Khomeini has been directly influenced by Nahj al-Balagha.

Practical mysticism as a method of mysticism is based on universal principles that includes all practical systems in various religions and denominations. There are also specific foundations in divine religions, including Islam, which in the first part of the article refers to these principles, the common aspects in all systems of practical mysticism, the common aspects of mystical religious systems, Islamic mystical systems and Shia mystical systems. Another important point is the relationship between practical mysticism and the basics foundations in theoretical mysticism. Accordingly, in the second part of the article, first, in general, and then, with the mention to three important examples we examined this influence. Three important examples are the effect of pantheism, divine appearance, and particular point in the practical Muslim mystics.

The discussion of the principles of mysticism in the school of Ahl al-Bayt (AS) is not separated from the study of the verses of the Quran and the understanding of the mystic commentators of these verses, which in its historical course, in the form of the statement and sayings of mystics and mystical commentators has presented and it is found in various writings of the scholars of other schools and sects.
The importance of examining these foundations is due to the fact that Islamic verses and narratives have different dimensions which this school has benefited from it because of its knowledge and specific kind of attitude, and has had different perceptions proportional to ontological and anthropological objectives. On the other hand, though this tendency has emerged in the context of the general culture of Muslims and that its prominent mystics belonged to the Sunnis, but it has flourished among the Shi’a authors, and much richer knowledge has been presented by them because the sources of the knowledge of Shi’a is different. The most important point of this primacy is the reliance and dependence of the Shiite school on the traditions and teachings of the Ahlul-Bayt(as). Now, if we consider the view of some Shiaologists who believe that the source of the thought and the origin of the perfect teachings of Islam are the Twelve Shiite Imams (PBUT), or this point that they consider Shiite as mystical and inward dimension of Islam, the importance of supreme position of Ahlul-Bayt(as) and their influence on Islamic mysticism and the words of the mystics, as well as their intellectual foundations are well-manifested. In this paper, we have tried to point out the principles of mysticism and the most important verses addressed by these mystics through a historical overview of the background of this knowledge in Shiite culture and the context of its orientation.

The following discussion consists of the first two chapters of Practical Mysticism: A Little Book for Normal People by Evelyn Underhill, a contemporary Christian mystic. She contributed to the exposition of the spiritual thought and practice considerably so that she is regarded as the reviver of the concept of holiness, which is the mission of every Christian. It may first appear that such a small book as Practical Mysticism is not very noticeable among Ms. Underhill's 39 books and 350 articles; however, its subtitle, A Little Book for Normal People, will shed light on its intellectual status. In this book, Underhill on the one hand is concerned to explain the effect of the theoretical mysticism upon the practical mysticism; and on the other hand, she is concerned to make mysticism, a divine blessing, available to all people. He describes the stages of mystical journey in simple terms so that it can be easily understood by the ordinary people.