جستجوی مقالات مرتبط با کلیدواژه « عرفان » در نشریات گروه « فلسفه و کلام »

‘Allāmah Ṭabāṭabā’ī is a thinker who has shown great interest in comparative studies of mysticism. The foundation of ‘Allāmah's studies in this field is the existence of the innate monotheistic religion as the root of all religions, and the existence of an innate inclination and insight as the principle of all mysticisms. He considers self-knowledge (ma'rifat al-nafs) in the realm of spiritual journey (sulūk) as a common spiritual method among all Muslim and non-Muslim mystics, tracing its roots in human nature (fiṭrah). ‘Allāmah believes that due to the egoistic desires or the neglect of the seeker from some monotheistic foundations, the method of self-knowledge has deviated from its main path in some mystical schools. Instead of being a path for the seeker (sālik) to attain knowledge (ma’rifah) of God, it has been perceived independently, causing the seeker to deviate from reaching the goal of knowing the Lord. In the realm of knowledge (ma’rifah), ‘Allāmah sees the ultimate goal of mysticism as proximity of the ultimate truth and attainment of existential self-subsisting monotheism. He argues that manifestations of this monotheism can be observed in the sacred texts of other religions as well, although here too in some schools, deviations have occurred in this monotheistic perception due to the general incomprehensibility of some teachings, neglecting reason, and substitution of the tradition of servitude. The result of which is that throughout history, polytheistic understandings of these sacred texts are presented. ‘Allāmah Ṭabāṭabā’ī, in his comparative studies in the field of mysticism strives to transcend the superficial and secondary cultural and social levels, and attempts to reach the depth of the mystical truth arising from the innate inclination and insight, which is consistent with the innate monotheistic religion. Alongside, he also pays attention to deviations and damages of mysticism in the realm of knowledge and practice.

The problem of the unity of the body or its plurality for every human being, like the problem of the unity or plurality of the soul, is one of the controversial issues in classical philosophy. In the religious documents, though in the initial view, there seems to be an apparent conflict, but in general, a favorable conclusion can be reached. This article has investigated the documents in this regard with the descriptive method and content analysis. Research findings show that according to religious documents, every human has two "material" and "imaginary" bodies. But regarding the number of souls, there is a difference of narrations, some narrations consider man as having two spirits "Al-Hayavan" and "Al-Aql" and some narrations consider man as having five spirits "Al-Quwwa, Al-Shahwa, Al-Madraj, Al-Iman and Al-Quds". Also, it seems that the second category of narrations can be combined with the first category, and the narrations about the five spirits refer to the powers of the animal soul and the soul of the mind.

There is an ancient eager to know the truth of Being and to find an appropriate method for receive it appealing to reasoning or experience whether be experimental or mystical. Emerging rationalism, empiricism and intuitionism and so on has been the result of that efforts. Mulla Hadi Sabzevari, the famous commentator of Motaalieh School, has used several methods to analyze ontological issues and the article would focus on them, with a descriptive analytical procedure, to find which of them he most interested in. Research findings show that he did not satisfied to rational reasoning method even when he is engaging with philosophical issues in his works such as Description of Manzumah, Commentaries on Asfar, Commentaries on Shavahed al-Robubiah and Description on Divine Names and so on. Rather, Sabzevari with the help of a tasteful mystical method has connected the philosophical issues with issues  Love also plays fundamental role in creation and it is essentially the main source of creation.

Mysticism and philosophy have different methods for recognizing truth. One is organized on the basis of rational demonstrations and the other with heartfelt intuitions. This methodic difference, however, will not lead to confrontation of content, because if they go forth based on the rules, each of them will achieve the truth, i.e. the single graded truth whom each of them will find in proportion to their own capacity. The difference of these findings is longitudinal and graded, not traverse and confrontational, in a way that one single external truth is found in both upper and lower levels of perception. As a result, the propositions originated from demonstration and intuition support, not falsify, one another. Thus, mystical propositions are rational, not irrational or anti-rational. On the other hand, each of these methods have superiorities over others, which makes their mutual interaction essential. Some of the most important consequences of this interaction are as follows: (1) the role of reason in assessing, imaging and proving the intuitive content; (2) the role of intuition in deepening the image of the problem, finding the middle limit, and increasing the rational certitude. The present article uses a descriptive-analytical method to explain the graded linkage of mysticism and demonstration as well as their mutual interaction.

Mystics consider the divine essence without considering its determinations to be indescribability. According to them, "God's essence" is superior to any judgment and description, and all the attributes of essence refer to "assignments of essence".At first glance, this claim has at least three major problems: (1) it is self-contradictory, (2) it requires all the problems of some theological theories, (3) it is contrary to religious texts and even many mystical texts, in which it appears that the essence are described.In this article, we have evaluated these three forms with analytical-descriptive method and we have shown that all three of them are the result of not paying attention to the correct meaning of indescribability. The mystics mean by the indescribability, is not that God is absolutely unknowable and indescribable, so that their claim is not self-contradictory or requires closure, and it does not mean to deprive the divine nature of perfect attributes, which contradicts with religious and mystical descriptions.Mystics, like other prominent Muslim thinkers, accept the brief knowledge of God's essence, as well as the description of the essence of truth, to the extent that it is possible for a creature to know Him.The mystics say that all our cognitions and all our descriptions are limited, determined, and incomplete, through determination and to the extent of determination, and they are not describe His indeterminate essence, so that even the term "indeterminate essence" is a kind of definite description of Him.

The existence of various religions is an undeniable fact, But the type of exposure is important. This paper aims to analyze Ibn Arabi’s view of the diversity of religions through the lens of Divine names through the descriptive-analytical method. Considering that the universe is the manifestation of Divine names and the reflection of Divine attributes, and every human being is the manifestation of a name of the names, and some names are different from others, on the other hand, divine religions had prophets, each of whom is the manifestation of a name of Allah’s names; For example, Prophet Noah is the embodiment of God's purifying and glory, Prophet Abraham is the embodiment of God's befriending, Prophet Moses is the embodiment of God's awe and wrath, Prophet Jesus is the embodiment of God's mercy and kindness, and Seal of the Prophet is the embodiment of the Allah’s Greatest Name, which includes all the Allah’s names and attributes, and the mirror is the full view of the Truth. Therefore, the seal religion is also the most comprehensive and complete, and other religions do not have perfection and comprehensiveness, and it is not reasonable to convert to other religions despite the existence of a complete and comprehensive religion. With the conducted research, the viewpoint of mystics, especially Ibn Arabi, does not reflect pluralism among the existing attitudes about the diversity of religions. The author has followed this issue about the mystical works of mystics, especially Al-Futūḥāt al-Makkiyya and Fusus al-Hikam of Ibn Arab, the greatest founder of theoretical mysticism, and mentioned some evidence.

Throughout the history of Islam, the accusation of Shiism against some Sufis and the accusation of Sufiism against some Shiites have caused the relationship between these two intellectual currents in the history of Islam to become the focus of researchers. The main issue discussed in this article is what kind of relationship exists between Shiism and Sufism and ğolov and what was the basis of the influence of each on the other? The primary hypothesis of the research is that: despite the differences that both Sufism and Shiism have in some epistemological foundations, the issue of Welayah (guardianship) has been the link between these two streams throughout the history of Islam. The emergence of the historical phenomenon of Ghulism parallel to Shiism in the history of Islam and the continuation of Ghulat life among some Shiite sects in the form of Sufism are important historical points. This article tries to investigate the historical links of Shiism and Sufism with a descriptive-analytical method and point out the role of Ghulat and their relationship with Sufism and Shiism so that it can bring a new field for further research in this field

Mullā Ṣadrā’s attempt to reconcile philosophy and mysticism has faced him with several difficulties, of which some are noticed by him and some could be explained according to his taste and principles. One of the difficulties is the incompatibility of the mystical theory of Unity of Existence with the law of contradiction. This perception of presence, which claims the oneness of creatures with the Creator and at the same time their duality, challenges the logical-philosophical law of noncontradiction.The purpose of this paper is to answer the question of what solution could Mullā Ṣadrā have for such a problem. Although he has emphasized on the theory of Personal Unity of Existence in his late works, it seems that the theory of Analogical Unity of Existence –despite Ṣadrā’s lack of clarification– was a solution from his side to get rid of this problem. The authors’ descriptive method and critical analysis, however, indicates the insufficiency of this theory for solving this paradox. The logic of belief, also, cannot be a a solution for this problem. The authors, finally, have shown that on the basis of Mullā Ṣadrā’s principles in the issue of mental existence, the rule of impossibility of coexistence of two contradictories in immaterial worlds has been narrowed down and the possibility of coexistence of some incommensurable things is available in that arena. This way, he can solve the paradox of the unity of existence. All in all, it is clear that Mullā Ṣadrā neither wanted nor - –considering his intellectual foundations– was capable of accepting dialetheism and the violation of the law of noncontradiction.

This study examines the position of reason in the sphere of mysticism, using the descriptive-analytical method, considering Muḥyīddīn Ibn ‘Arabī’s viewpoint. After analyzing the literal and idiomatic meaning of reason, the author investigates the reason and its orders as well as the relation between the orders of reason with the mystics’ views, and pays attention to its value and authority, and in the end shows how the scope of application of reason is from the mystics’ point of view. According to this study, reason has been condemned in mystical works in three places and following it is considered reprehensible: 1) Where it claims the monopoly of knowledge and considers itself to be the only way of knowledge and a tool of awareness; 2) Where reason sinks into the vortex of fantasy; 3) Where it returns from certainty by sight (‘Ain-al-Yaqīn) and intuition to the certainty by knowledge (‘Ilmul al-Yaqīn), and the report of reason replaces the intuition of the heart. It seems that universal reason and particular reason can have value and validity, provided that the latter does not exceed its limits and territory: this is because if reason goes out of its limits and territory, the dispute between the mystics and the others will begin.

Wainwright considers the relationship between ethics and mysticism in two possible ways: 1. The destruction of ethics in the context of mysticism; 2. Strengthening ethics through mysticism. He mentioned and analyzed the reasons in each type, and then ended each section by expressing his point of view, and finally, he reached the point of view that morality and mysticism are separate from each other; In such a way that they neither strengthen each other nor destroy each other. This article, by criticizing the arguments of Professor Wainwright and enumerating and explaining the five models of the relationship between ethics and mysticism based on the perspective of Islamic mysticism, comes to the conclusion that contrary to his view, the relationship between ethics and mysticism, Those are not summarized in the two mentioned types and reducing these connections to those two types neglects many capacities involved in the discussion. With these debates, it is shown that the main arguments to prove the ineffectiveness of mysticism in forming a kind of ethics are not justified, but the arguments of the mystics in the direction that mysticism, both in the meta-ethical and in the normative stage, causes the realization of ethics, it seems sufficient. In the end, according to what has been said, we must adhere to the view that a mystical attitude is necessary for a completely ethical life (in the final stages of ethics).

The rise or fall of schools of thought is influenced by various factors. Looking at the history of the creation of mystical texts over many centuries, the quantitative and qualitative increase or decrease of these texts can be seen.Using the descriptive and analytical method and referring to historical reports, the present research seeks to answer the question of why the frequency of mystical texts has increased significantly in the historical period from 460 to 638 AH. What caused the growth of mystical texts in this period is the expansion of the Ash'ari school and their special attention to the "heart" as a practical tool in epistemology, which can be categorized under cultural developments. Although Mu'tazila school also continued this intellectual life, the dominance of some Ash'ari principles can also be seen in Mu'tazila's writings. Among these principles is "intuitionism and relying on the heart" as a tool of knowledge. The support of the Abbasid caliphs for this school was also in the process of its spread. The existence of a relationship between the leading scholars of this school with the Abbasid rulers or the rulers under their influence was also among the political reasons that greatly contributed to the expansion of the Ash'ari school.

Mysticism can be studied from many different perspectives such as the nature of mystical experience, objectivity of them and mystical schools. Contemporarily one of the important problems about mysticism is it its function in human beings' life. Perhaps the mysticism could be reduced to spirituality. Spirituality can be discussed in two layers in a way that the ethic-centered spirituality is the subset of God-centered spirituality. Every God-centered spirituality contains ethic-centered spirituality not vice versa. God-centered spirituality is the favorite goal for all societies but in societies that religion has not its true position, it is worthy as a strategy to regard ethic-centered spirituality an introductory movement for achieving God-centered spirituality. In considering ethic-centered spirituality we should notice both its negative and positive aspects i.e. doing good deeds and refraining from bad deeds, so being careless about bad deeds is nothing but play Satan's game. Each of these two spiritualties has intellectual and practical constituents. The role of moral exemplars in advancing the God-centered spirituality in societies is very efficacious.

The individual unity of existence is one of the most important and decisive issues in philosophy and mysticism, which can fundamentally and essentially influence our approach to ontology, theology, God-world relationship and other issues. At the same time, incorrect understandings of this doctrine may cause at least two problems: due to their misunderstanding, some of those influenced by this doctrine (whether in the West or in the East) may fall into intellectual and ideological deviations, and some others, having a weak understanding of this concept, will make unfair criticisms against it. Among the famous misconceptions are: “God’s immanence”, “unity of God and world”, “considering the multiplicity as nothingness or illusion”, “pantheism”, “mutability of the Real”, “negation of causality”, “determinism” and “antinomianism”. In this article, based on the rational arguments and the Islamic revelational texts taken from the thoughts and works of the divine sage, jurist and exegete, Ayatollah Javadi Amoli, we will criticize these false ideas and prove their weakness, absurdity and invalidity.

The kind of Imam Hussein’s look and belief and his mystical states in the event of Ashura, apart from the epic, emotional, and political approaches, has another comprehensive discourse which is beautifully manifested in the poems of mystics, such as Ṣafī ʻAlī Shāh, and does not provide sadness and humiliation in the event of Ashura; rather, the joy and dignity. In this study, after explaining the interpretative view of Ṣafī ʻAlī Shāh, the composer of the Zubdat al-Asrār (the Essence of Secrets), and comparing his view with some hadiths of the infallibles, the Ashura uprising was examined from the perspective of Islamic mysticism. This view depicts the Ashura heroes at the peak of human conquest and actually depicts a romantic world decorated with daggers, blades and arrows, wherein the beloved intoxicates the lovers with affliction and suffering. By changing the perception of an event, it is possible to transform the feelings arising from that event. In other words, emotions arising from human perceptions change human emotions by transforming into a more subtle vision. This Ṣafī ʻAlī Shāh’s semantic view spread to his students, such as Ummān-e Sāmāni, who wrote a magnificent work entitled Ganjineh Asrār.

In order to understand, infer, and communicate the esoteric and mystical messages of Islam on the scale of civilization, it is necessary to realize a systemic attitude in the inner domain of Islam and the mystical system of religion in order to realize the level of study, comparison and competition, efficiency and effectiveness of Islamic mysticism in The scene of human life management is worthy of. This research is an extension of the research and using the descriptive-analytical method to prove the hypothesis "existence of the system of social mysticism of Islam", in this way, the effectiveness of mysticism in the field of public competition and Prove in the social life of mankind. Social mysticism is a branch of applied mysticism, which expanded Seluk's spirituality from the realm of individual life to the field of collective life management, and crystallized the general conduct of the social scene. The origins and origins of social mysticism, Islam and Islamic teachings and the subject of social mysticism is the existence of the right to excellence in terms of appearances and manifestations of the names of all divine people in the human being as humanely as possible. The ultimate goal of social mysticism is to create the intuition of God through the absolute mankind and remaining on the survival of Allah. And the primary and middle purpose of mysticism is to forge intuition of network communication and achieve the mysteries of the world and arrest others and bring to the absolute truth of existence.

This paper discusses the relationship among religious law (Sharia), wisdom (Hekmat) and mysticism. Considering history and elements of time and place in scientific discussions and subjects has fundamental role in their explanation and elaboration of their subsequent results. The present study aims to observe its historical aspect and to explicate its climax between sixth to the first half of eighth Hijri centuries in the Islamic intellectual circumstances especially in rational and geographical realms of Azarbaijan; likewise, the present study intends to present a justified display of Mokhtar Theory (accumulation and incorporation) among the approaches which are library-based methods. The present study’s findings include: 1. The subject is an ancient discourse in most of the Islamic philosophy sects. 2. Considering proportion and relationship of these three concepts, various attitudes have been presented that the most acceptable one is theory of accumulation and incorporation. 3. The top scholars who introduced the process of rational realm of Azarbaijan are Sheikh Shahabaddin Sohravardi and Khajeh Nasiraddin Tosee and their followers in sixth to eighth Hijri centuries. 4. These scholars’ planning in sixth to eighth Hijri centuries provided the prefect idea of accumulation and incorporation in Sadraee Philosophy.

Robert Charles Zener is one of the Orientalists who considered Sufism as a deviation from Islamic orthodoxy and derived from foreign ideas and schools. According to him, the main cause of deviation was Abu Yazid al-Bastami, who spread the monistic ideas in Islam. Zaehner,s work “ Hindu and Islamic mysticism” is an attempt to prove these claims. The separation of religions into monotheistic and mystical, to Consider the progress path of Islam from monotheism and lovely mysticism to the monism opposite to Islam, citation to similar words and interpretations in the school of Vedanta and ecstatic utterances of Bayazid are among his claims in support of his opinion.The present article critiques and examines Zaehner's theories by descriptive and analytical method with the aim of validating them. The results of the survey of his work suggests that he did not study comprehensively the main and authoritative sources in both traditions , contented with some specific sources in both traditions, lack of in-depth thinking and attention to the depth of concepts and practical terms and inference based on some formal similarities in sayings; Without the path of acquisition and adaptation being drawn accurately .