جستجوی مقالات مرتبط با کلیدواژه « islamic mysticism » در نشریات گروه « ادیان و عرفان »

The root of Islamic mysticism is the Qur'an, the most important worldview and God-seeking. The truth of divine mysticism is God. Literally and psychologically, it emphasizes human happiness. Islamic mysticism is a way to achieve mental health, life progress and human intellectual perfection. After interacting with the sun and being influenced by the Qur'an and Hadith, a great change took place in Rumi. Shams' thought has been influential in Rumi. In Shams school, she considers positive thinking in the inner and outer world. The thought of Rumi and Shams are the most famous mystics in the world, rooted in their theology and mysticism. They are world famous mystics. Literature and psychology are interrelated, the inner world, mind and soul are the subject of mystics, poets and psychologists.Positiveness manages thought. And it is less than two decades old. One of the most important components of Martin Seligman's creative psychology is hope and happiness. He believes that psychology is the science of recognizing human potential. We can build life with a mental migration. The present study examines the Islamic mysticism of Shams's sonnets with emphasis on the theory of hope and happiness of Martin Seligman, the father of positivism.

The main issue of this research is the adaptation of New Religious Movements' (NRMs) features with Cosmic Mysticism (Ring) and also evaluation of its leader’s claim about reviving of true Islamic mysticism. The present paper is also done by means of descriptive–analytic method and critical approach. The research findings indicate that Cosmic Mysticism (Ring) is easily compatible with NRMs’ characteristics, such as a charismatic leader claiming to have spiritual experiences, eclecticism, de-authorizing formal religion and emphasis on spirituality and humanism, the efflorescence of spiritual and mental talents, secularization of religious and mystical experience affected by quasi-science and so-called psychology, generality and its easily achievability regardless to beliefs and rituals. But reaching to the goal of reviving authentic mysticism entails fundamental changes in its structure, its way of expressing and gaining. These transformations lead to destroying the religious and mystical language and utilizing science, psychology, and language of other schools, which cause losing mysticism's deep mystical meaning in a way that focuses on today's human concerns.

In Rumi's works there is a coherent account about the hierarchy of the universe: the first intellect, the light of Mohammadiyya (Nur-e- Mohammadi), the letter and the perfect human being, and so on. It is formed in a hierarchy with the generic name of the multiple worlds. The world of Lāhout, Jabarut, Malakut and Nāsut are well-known names in Islamic mysticism. This can also be seen in the works of Suhrawardi, the philosopher and theorist of illumination philosophy. Apart from the categories which sometimes make it difficult to determine the true source of water, there are two main worlds of Molk and Malakut or light and darkness in the works of Rumi and Suhrawardi which symbolize the lower material world and the superior world (ālam-e- elvi). In this research we study the hierarchy of the world in the works of Rumi and Suhrawardi by using the library documents and descriptive analysis method.

Sheikh Ahmad-e Jām is one of the famous mystics of Great Khorasan. He has created several books, many of which have been destroyed. What we have from him falls into the two general categories of prose books and poetry collections, which, of course, are considered by many to be poetry collections attributed to him. In this study, in order to confirm this hypothesis, the intellectual and ideological level reflected in the prose books and poetry collection with regard to Qalandari themes has been studied and explored. The reason for choosing Qalandariat was that it has a pivotal and decisive role in reaching a convincing conclusion that the poetry collection belongs to Sheikh Jām or is attributed to him. This research has been done by descriptive-analytical method and based on library resources. The results of the research show that the frequency of Qalandari issues in the poetry collection is more diverse and includes such things as: pretending to be immoral; discrediting religion and rejecting the manifestations of Shari’at. The name and the stigma are ignored. While Sheikh Jām in his prose works has only mentioned such things as: criticizing the Sufis and the indebtedness of Inquisition, which are defined under the Qalandari religion. Overall, the obvious difference in the ideological level of Sheikh Jām's views in the prose books and the poetry collection reinforces the hypothesis that these poems are attributed to him.

Yahya ibn Maaz Razi(died 258 A.H.) is one of the first Iranian mystics and theoreticians in the field of Islamic and Iranian mysticism who called him "the only one of the age". In Iranian mysticism, where the originality is given to joy and happiness, and Abu Saeed Abul Khair is considered one of its pioneers, they have taken their intellectual basis from great men such as Yahya bin Moaz Razi, who built his mystical theory on the basis of "hope" and with the originality of light and The lighting of ancient Iran was more harmonious. Relying on God's forgiveness, which precedes His wrath, and based on the fact that human worship is very insignificant compared to God's mercies, and based on the fact that God's promises are on him and God's promises depend on the actions of his servants, he concludes that he should have mercy God had hope and this hope pursues happiness and on this basis he prefers wealth over poverty and considers God as his and the mystics' main hope and evaluates his forgiveness in this world with such an extent that it leads to forgiveness in the hereafter.

One of the central concepts in the issues of governance in Islam is security, which has been emphasized according to verses and hadiths.For a long time, one of the main concerns of human beings has been to provide security in various areas of life. Many wars and peace have taken place and continue to provide security.Security in Islam, in terms of the term and concept, has a wide and comprehensive dimension and horizon.On the other hand, in a society, one of the most important functions of the governing body is to provide security in all dimensions and areas.This is something that in Islamic-based governments, in addition to modern theoretical support, also benefits from the fountain of Islamic thought. The Qur'an and Sunnah have stated the duty of the government in providing security as a task. Islamic mysticism has not been deprived of this issue and security has appeared and updated with different types and examples in the words of mystics. This research intends to address this basic issue for the first time. The results of the research indicate that mystics look at security following the Qur'an and Sunnah as a possibility for worldly and otherworldly happiness, and mystics' view of following the Qur'an is based on the practical implementation of security in society.

This study aims to define spirituality and explain its truth, and to examine the relationship of this term with other related terms, one of the first reflections on this scientific topic. This article has considered the examination of the elements involved in the truth of spirituality, and the investigation of the relationship between spirituality and mysticism in the context of Islamic thought. The present research, using the method of extraction and ijtihad, has analyzed the components of spirituality in Islamic thought and its relationship with Islamic mysticism. According to the findings of this study, Islamic spirituality means a devout and ambitious effort to be close to God through a bias towards religious values at the levels of thought, tendency, decision, and behavior. In addition, Islamic spirituality has different relationships with different perceptions of Islamic mysticism in the fields of opinion and practice. In the author's opinion, despite the important relationships between Islamic spirituality and Islamic mysticism, there are important differences in the level of evidence between them, and this is the reason why spirituality is considered an example of mysticism. The main reason for this difference is the intuitive nature of mysticism, which is not necessary in the spiritual approach.

The Gospel of Thomas is one of the important texts of Nag Hammadi library. Paying attention to the external implementation of religious laws (Sharia) and its internals (Tariqa) are among the topics that have been mentioned to in this non-canonical text. In this Gospel, the fraudulent behavior of the Pharisees and their imitative traditions are criticized and Jesus encourages the disciples to correct the intention and perform religious practices with the presence of the heart. According to Islamic traditions, religious affairs are divided into Sharia and Tariqat. On this basis, Sufis, as the bearers of the spiritual dimension of Islam, consider the truth of religion including both aspects of Sharia and Tariqa, and they are two sides of the same coin and inseparable. They advise the seeker not to get caught up in the form and oblivious to the meaning while adhering to the Sharia and in addition to the implementation of Sharia laws, they must also take care of the interior of religious practices as the spiritual life of believers. This article compares the approach of the Gospel of Thomas and Islamic texts on this issue.

Revelation and intuition are the keys to entering the spiritual and mystical world of Mousavi Khomeini. Without this indicator, the reader and researcher will be lost in his mystical sea, because the innermost layer of the spiritual thoughts of this great Shiite mystic forms the stages of revelation and intuition and considers the ultimate goal of mysticism to be meeting God and witnessing the truth. First, the importance of revelation and intuition in Islamic mysticism is examined from the perspective of early scholars. Then we will deal with the most important topics of Khomeini's mysticism in the field of revelation and intuition and will discuss from intuitive epistemology to the complete manifestation of intuitive knowledge that is a perfect human being. Afterward, we will clarify his intuitive view of the Holy Quran and the meanings of faith and piety. Mousavi Khomeini considers intuitive knowledge the most complete kind of knowledge and deems it the most important key to entering the highest level of mysticism. His epistemology is based on revelation and intuition. Through these general clues, one can reach his mystical subtleties and look at his mystical thoughts from a different perspective. Furthermore, it is possible to understand how to reach revelation and intuition according to Mousavi Khomeini.

The actor's "body language" is one of the most important tools for invigorating the characters of the play, which can also represent the geography, history, culture, and society of the play. The mystical culture of Iran, especially the part that flourished in the context of Islam during the 3rd to 9th centuries AH, emphasizes certain bodily states. By using these body postures, the actor can manifest a kind of spiritual behavior while using words. Contemporary studies in the fields of "non-verbal communication" and "visual culture" have investigated the same issue from a psychological and sociological angle. Stanislavski's acting system, which is a relatively new system of acting training in the last hundred years, has explored the inner roots of bodily actions. Using the comparative-analytical method this article deals with the body language in the three mentioned fields in comparison with Sufism and Islamic mysticism. It shows that by teaching the quality of body language of Muslim mystics, through mystical stories and texts to the actor, he will be able to dress up his body as an artistic medium and achieve a more creative, indigenous, and original image of his role.

This article explores the emergence of scholastic mysticism in the Qom seminary, which has been taking place over the past few centuries. Shia scholars in Qom have always had an interest in mystical teachings, resulting in the inclusion of mysticism in the program of seminaries, both formally and informally. The article focuses on the factors that led to the emergence of scholastic mysticism in Qom seminary, specifically during the tenure of AbdulKarim Haeri and the beginning of Seyyed Hossein Boroujerdi's leadership. The article argues that scholastic mysticism in Qom is the result of the migration of mystics from Tehran and Najaf to the city. Those who came from Tehran brought with them theoretical mysticism, while those from Najaf practiced practical conduct. Scholastic mysticism in Qom was able to reach a more complete state by absorbing these two streams of mysticism. One of the most significant factors contributing to the emergence of scholastic mysticism in Qom was the transfer of partial authority to the city during Haeri's leadership, due to the easing of travel restrictions between Qom and other major cities such as Tehran and Isfahan. Additionally, the location of Qom, which has been a cradle of Islamic wisdom and mysticism for a long time, contributed to the influence of Iranian culture and elements of Iranian life within the Shia seminaries. In conclusion, this article sheds light on the emergence of scholastic mysticism in the Qom seminary and highlights its origins and factors. The inclusion of mysticism in the seminary curriculum has enriched the understanding of Islam and its teachings, and the Qom seminary has been instrumental in advancing this field of knowledge.

Abu Sa'id Abu al-Khair, as a humane mystic, in spite of the violent behaviors of the legislators of his time, by influencing a spiritual guide and using unconventional and creative methods, without causing annoyance to anyone, commands the good and forbids the bad. It paid for and prevented many anomalies and corruptions. What is examined as the main issue in this article is how Abu Sa'id's practical commitment to this religious duty was fulfilled, despite his tolerance on the one hand, and his reproachful approach on the other, and In the ways that he used to perform this duty, was the commandment of the good and the prohibition of the evil done in the specific jurisprudential sense or in the general sense? What emerged from the studies was that the main method of Abu Sa'id in the use of slang and the prohibition of the use of slang was in accordance with the intellectual and cultural capacities of the people of his time, and he according to the individual differences and spiritual characteristics of individuals. Instead of verbal invitation and direct preaching, he indirectly and indirectly corrects and educates people. In this way, in a paradoxical way, by not engaging in enjoining what is good, he causes "enjoining what is good and forbidding it was denied.

Sheikh Ahmad-e Jaam is one of the famous mystics of Great Khorasan. He has created several books, many of which have been destroyed. What we have from him falls into the two general categories of prose books and poetry collections, which, of course, are considered by many to be poetry collections attributed to him. In this study, in order to confirm this hypothesis, the intellectual and ideological level reflected in the prose books and poetry collection with regard to the themes of Qalandariaat has been studied and explored. The reason for choosing Qalandariaat was that it has a pivotal and decisive role in reaching a convincing conclusion that the poetry collection belongs to Sheikh Jam or is attributed to him. This research has been done by descriptive-analytical method and based on library resources. The results of the research show that the frequency of Qalandari issues in the poetry collection is more diverse and includes such things as: pretending to be immoral; discrediting religion and rejecting the manifestations of Shariat; The name and the stigma are ignored. While Sheikh-e Jaam in his prose works has only mentioned such things as: criticizing the dishonest Sufis and the indebtedness of Inquisition, which are defined under the Qalandari religion. Overall, the obvious difference in the ideological level of Sheikh-e Jaam's views in the prose books and the poetry collection reinforces the hypothesis that these poems are attributed to him.

The purpose of this study is to investigate the common experiences of Islamic and Indian mystical schools regarding dissolution of individuality. Dissolution of individuality means the transcendence of the body and oneness with the Creator, which in Islamic mysticism is known as annihilation. In this research, by analytical method, by examining the texts of Indian mysticism and Islamic mysticism, we sought to find commonalities and general concepts that have been developed under these commonalities. The result is that in the Upanishad texts and Islamic mysticism;  Man is considered the ultimate cause of creation and in both mystical schools man is the manifestation and mirror of divine attributes. In Indian mysticism, the human soul is influenced by cream on mercury; In the cycle of Samsara; Dissolves from body to body higher or lower. And the only way out of this cycle and dissolution in Brahman; It is knowledge, action or love. In Islamic mysticism, however, there is no reincarnation And the subject of the dissolution of individuality and annihilation in essence by freeing oneself from material constraints and finding esoteric truth and purity; May be. The dissolution of individuality as a common experience between the two ideas of Islamic mysticism and Indian mysticism is similar in general concepts But in terms of details and development of concepts are different from each other. Although in both mystical schools; Love has been introduced as the savior of the human soul.

Motion is an important concept in Islamic philosophy, theology and mysticism. Its importance in mysticism is directly related to creation and manifestation of God. Motion, in Cosmic Mysticism, has a central importance in creativity of God, explaining the levels of existence and explaining the diagrammatic aspect of the universe, which emphasizes on the unreality and invalidity of the material world. Considering that Cosmic Mysticism is very indebted to Ibn Arabi in the concept of motion and its explanation, this article tries to examine how this borrowing occurs, and how much it successes, with descriptive-analytical method. Although Cosmic Mysticism is strongly influenced by Ibn Arabi’s mysticism in explaining the concept of motion, it has failed to exploit it and draw a precise and clear framework for it. Lack of coherence in the cosmological and methodological explanation, the deficiency in relationship between “motion” and love, and the confusion in its explanation, as well as ambiguity in explaining the final stage of human ascension are among the failures, which has associated “motion” in Cosmic Mysticism with many ambiguities and shortcomings. The numerous content and methodological deficiencies of this new movement have caused it to never gain the necessary strength to coexist with other mystical ideas.

Shah Daei Shirazi, a mystical poet of the ninth century AH, is one of the preachers of Ibn Al-Arabi's mystical ideas and one of the students of Shah Nematullah Vali. The Masnavi of Ganj-e Ravan and Chehel Sabah are the second and third one of his six Masnavis respectively. These poems, by taking advantage of the poet's genius and the ideas of his predecessors, including the mystical thoughts of Ibn Al-Arabi and Rumi's style in Masnavi, have reached a degree of innovative literary and artistic structure. Due to the fact that no special research has been done on the mentioned works so far, the present study, with its analytical-descriptive method and using the library resources, introduced these two masnavis and studies the human nature within to explain the poet's view on human nature and its levels with an ontological approach. The results of the research show that Shah Daei does not consider human separate from existence and human is at the highest level of existence and the evolutionary course of human passes through existence. Based on Ibn Al-Arabi, Daei considers the perfect man as the reflection of divine names and attributes and a mirror of the whole universe.

Human being as a multidimensional creature has been always an important subject in prophet’s divine training. Knowing all dimensions of the man, either its body or soul have a special function and message in the path of sublimation. The phantom is one of the most effective elements among diversities especially the human beings. Ion This article studies the position of phantom in religious training based on Islami mysticism and wisdom. The research method is descriptive analysis with a positive approach to the subject. At first it describes the conceptual and confirmative cognition of the religious training. Then it focuses on the wisdom as a medium and some features such as creativity, mimesis, and epistemic values of conceptual cognition. Finally, we disproved that wisdom is the starting point of religious training.

Although freedom and slavery are opposite concepts, they have real connection with each other in Islamic mysticism. Freedom and slavery have degrees and in any degree of devotee’s travelling and behavior, he achieves a portion of it and at the end finds out the real concept of slavery and freedom. Hafez states this in his Divan clearly and indicates that freedom is the result of true slavery manifestation. Hafez belives that there is just one way of slavery. He named it ‘lovely slavery’ which gives freedom to man. A Lover is a free man that releases himself from all limitations by slavery and becomes a free slave. This article examins some of sufia and mystic beliefs in terms of mental bases of connection between freedom and slavery in Islamic mysticism, it also studies lovely slavery concept, degrees of it and its relation with freedom from Hafez’s point of view.

The challenge between the therapist and religious clients in psychology is a serious issue that arises due to differences in the vision and the way of looking at God, man, and the world between the therapist and the client. The therapist's unbelievable view of spiritual issues and religious truths spreads a thick veil of mistrust between him and his religious clients, which influences the healing process. Adler's psychology is one of the important schools in psychology that pays attention to the spiritual and religious views of clients. Benchmarks of Adlerian psychology are will, human kindness, love, etc. These concepts have a special development and existential field in Islamic mysticism. Such a common ground between Adler's psychology and Islamic mysticism is a significant issue that necessitates research into the content convergence of the teachings of Islamic psychology and mysticism. The present study, which has been done in the analytical-descriptive method extracts some central ideas in the two fields of Adlerian psychology and Islamic mysticism. The existence of such discussions shows the capacity of Islamic mysticism in the field of healing.

God’s manifestation is the fundamental basic ground of Yarsanist (People of Ḥaqq) worldview and ontology, which is dealt with in terms of a peculiar philosophy. On this outlook, outstanding people are either manifestations of the divine essence or manifestations of divine attributes. The failure to discriminate the manifestation of the divine essence from its determinations and forms has been the main source of Yarsanist misinterpretations. Drawing on a descriptive-analytic method, in this paper we examine and diagnose Yarsanist beliefs through their main texts, analyzing the problem of the manifestation of the divine essence. We conclude that given the semantic variety of “essence” in theological texts of Yarsanism, the manifestation of the essence differs at the stages of Yāyī, Durrī, and Khwāwandkārī. Thus, the quality of the manifestation of the essence in humans and the system of manifestation in ritual texts is, despite distortions throughout Yarsanist theological periods, all but consistent with the foundation of Ibn ‘Arabī’s school of theoretical mysticism and different from oral beliefs of Yarsanist laypeople and theologians. It also shows that the depth of epistemic texts is not known to their followers.