love

Using the descriptive-analytical method, the present article examines the psychological components of spiritual health in mystical teachings, with an emphasis on Ibn Arabi’s thoughts. As one of the important dimensions of general health, spiritual health refers to the individuals’ connection with the meaning and purpose of life, spiritual beliefs and values, and connection with a higher power. Ibn Arabi, a great Islamic mystics, has explained spiritual concepts and their impact on individual health in his works. This research shows that the main components of spiritual health, including a sense of meaning and purpose in life, connection with oneself, connection with others, connection with nature, and connection with a higher power are widely reflected in Ibn Arabi’s teachings. By emphasizing on divine love, Ibn Arabi explained these components and showed that mystical concepts can be greatly applied in modern life and help improve mental and spiritual health. The results of this research emphasize the importance of reinterpreting mystical teachings in new and practical contexts and show that these concepts can play an important role in improving the quality of life and mental health of modern man.

The ritual of Mehr is the foundation of Iranian and Islamic mysticism. Many of the doctrinal foundations of mysticism are indebted to the Mithraism. The strong and great roots of Iranian Islamic mysticism can be found in the teachings of Mithraism. We find many signs of Mithraism thoughts and beliefs in mystical customs and ways. Effects and Symbols of Mithraism in the Wisdom of enlightenment by Sheikh Shahab al-Din Suhrawardi are clearly visible, including the sun, love and fire. In this research we studied how mysticism and Sheikh-e Ishraq have been influenced by Mithraism. Besides, some of the signs and symbols of Mithraism reflected in mysticism such as blackout and secrecy, seven stages of behavior in Mithraism, austerity, burial, Tabarzin, and so on have been studied and examined.

Bahāʾ al-Dīn Valad is the father of Maulawi and one of the mystics of the sixth and seventh centuries AH. The only important work out of his books is Ma`ârif, which is a collection of preaching in the interpretation and exegesis of some verses of the Quran and Ḥadīth with Sufi method and discernment. In the Ma`ârif of Bahāʾ Valad, topics such as esoteric Knowledge and exoteric knowledge, love and religious experience, audition and mystical joy and delight, invocation, Divine love, nearness, and ... in the way of spiritual wayfaring, teaching and education, which indicate his delight and mystical experience, It looks like it is. The tradition of his mystical education is mostly based on performing worship with disciples and preaching them by expressing the mystical explantions and exegesis of the Qur'anic verses. In describing his spiritual states by simulating them with images of everyday life of human beings, he gives them a concrete and tangible audience. In the mysticism of BahāʾValad, the truth of existence and mystery and the survival of the creatures depend on pleasure and delight. In this article, it has been attempted to analyze some of the most important views and thoughts of this preacher Mystic in a descriptive-analytical manner.

Love is a very important meaning key in mystical texts, whose nature is based on intuition and inner revelations and is full of rich thoughts and passionate mystical emotions. From the point of view of Ain al-Qozat and Ruzbihan Baqli Shirazi, love has a privileged position and common characteristics. These two mystics, who are among the followers of the Jamal school, emphasize the relationship between beauty and love and other related components. In this article, which is written in a library style, the similarities and differences between the views of these two mystics are examined around the theme of beauty and love. and is analyzed. The results of the research show that love for beauty was an important element of the thought of these two mystics, and both consider love to be a consequence of beauty. They believe that every beauty leads to God, and all creatures move towards Him with the passion for this beauty and finally connect to the position of unity between the lover and the beloved. And absolute goodness, which is the essence of Imam Haqq, manifests on his lovers in different ways. Also, the words Shahedbazi and Nazarbazi have a visible and tangible expression in the works of these two mystics, which is derived from the way of worshiping beauty and the belonging of these two mystics to the school of beauty.

Security, peace and tranquility have long been among the first needs of mankind to maintain survival. For this reason, thinkers have long introduced many components to achieve peace, which writers have also paid attention to in their works. The 7th century poet and mystic Mawlana addressed it in his work, Mathnavi-e Sharif, and emphasized love as a way to achieve peace and tranquility. More than 7 centuries after him in the West, a psychologist named Marshall Rosenberg, in an approach called non-violent communication, calls love one of the essentials to reach a world free of violence. Mawlana and Rosenberg have paid attention to love as the most important component to achieve peace. Both have considered the way to achieve external peace first, to achieve inner peace, and both thinkers agree that to achieve peace, it is necessary for love to enter human life. This research article is descriptive-analytical; It deals with the comparative analysis of the place of love in achieving peace with these two thinkers with the aim of showing how, according to the theories of these two, love can bring peace to man and the world around him with the effects it has on the psyche and performance of a person.

Love is one of the fundamental issues of mysticism, so that mysticism and transcendental wisdom cannot be understood without considering it. In mystical literature, love has and still has a high status; therefore, a large part of mystical literature is dedicated to this topic. In mystical literature, especially in the words of Sheikh Alā al-Dawla, which is the subject of this research, love can be examined from the aspect of true love. The stream of romantic mysticism in the theoretical and practical dimension has characteristics that can be seen in the poems of Alā al-Dawla, how he was able to use the stream of romantic mysticism in his poems. In this research, the writer aims to investigate the works of Sheikh Alā al-Dawla in a descriptive and analytical way and the library method, and to analyze love from the perspective of the mystical view of Sheikh Alā al-Dawla Biyabanaki in a methodical way. The results of the research indicate that by using mystical terms as one of the poetic themes, Alā al-Dawla was able to display his mystical thoughts and also used terms in the field of theology, cosmology, anthropology, epistemology and moral foundations and entered the field of discovery and intuition and personal experiences.

In this research, based on the views of Plotinus and Ibn Sina about The correlation of love and knowledge in human, their views are examined and analysis these differences and similarities. In The correlation of love and knowledge in human discussed the effect of love for the desire for knowledge for the attainment of goodness and beauty, the attainment of moral properties, and the union with the general forms and God is considered. The most important issue of the research was to test the hypothesis whether Ibn Sina in the foundations and the correlation of love and knowledge in human was influenced by Plotinus's philosophical foundations while discussing the love of knowledge? Relying on a descriptive analytical method, this article finally concludes that in the epistemological view received from Plotinus's views on love, love is the opposite of the path of knowledge, the path to achievement and union with one. Love is able to achieve something that has no limits and no form. But this view is ontological for Ibn Sina because the perfection of the human`s souls is the same as the essence of absolute goodness and the issuance of moderate actions such as human virtues and stimulating the heavenly souls towards the heavenly substances which are due to the likeness of absolute good and the end of this similarity. It is an approximation of absolute goodness through virtue of perfection and virtue. In addition to being influenced by religious views, Ibn Sina was also influenced by Plotinus and directed the flow of Islamic thought towards illumination and mysticism.

Divan of Attar Nishabouri, a mystic and a great Iranian poet, has always been of interest to lovers of poetry and literature, and many critics and researchers have studied and researched this work, and translators from European and Arab countries have also turned to it. There are subtleties in the meaning and meaning of this Persian poet's poems, which in some cases have become the basis for presenting views; Therefore, the influence of his poetry is not limited to Iran and Persian literature. For a long time, his poems have attracted the attention of scholars and experts across the borders, including the Arab world, and following that, his works have been translated several times into different languages, including Arabic, and the review and criticism of these translations is necessary to It seems The present study seeks to analyze and analyze the translation of Attar's mystical lyrics in Arabic based on the descriptive-analytical method, and by comparing the original text with the translation of Ali Abbas Zelikheh, to express issues such as mistakes in understanding, omissions and The equivalent should be chosen inappropriately so that it becomes clear to the audience that the meaning of the words and expressions is transferred to the target language, and is the translation of the translator responsible for conveying concepts to the reader or not

The concept of the “perfect man” and his characteristics are a significant subject in Sufism and Islamic mysticism. The perfect man manifests God, and knowing him is like knowing God. (Problem statement) The study of the characteristics of the perfect man among the various views propounded by the mystics and the comparison and evaluation of these views can develop knowledge and guidance. (Research purpose) Ghazali and Rumi are among the most prominent thinkers in the Islamic world. The purpose of this study is to identify the perfect man and his characteristics from the viewpoint of Ghazali, and accordingly, draw a comparison between Ghazali’s and Rumi’s thought. The present research is a descriptive-analytical desk study. The results of the study indicate that the concept of the “perfect man” is also used in Ghazali’s works. Both Ghazali and Rumi believe in the necessity of a thorough and perfect man and his ultimate superiority. Ghazali and Rumi are Ash'arists and believe that Sufism is the best way to arrive at the truth. While Ghazali is a pious and dismayed Sufi, Rumi believes in romantic Sufism. Ghazali’s perfect man is bound to observe the outward religious principles. However, due to Rumi’s reproachful nature, Rumi’s sage, in some rare instances, does not adhere to the externals and is thoughtless. Ultimately, both Ghazali and Rumi believe that the Prophet Muhammad, who is the last prophet and messenger of God, has the highest and most complete degree of perfection. Mentioning other mystics’ views, this study attempts to review and compare the views of Ghazali and Rumi in this regard.

Decoding of hidden meanings in pristine texts is a challenge for researchers to develop new and acceptable methods for dissecting and extrapolating the concealed messages in these written heritage texts. One of the most effective methods to accomplish this arduous task is analyzing discourse via studying conceptual metaphors that reveal the Author's thought process. The aim of the present research is to clarify Abdul Qadir Gilāni's mistic discourse that was dominant in Islamic world for centuries, and its analysis through Fairclaugh's discourse analysis approach in three steps: Description, interpretation and explanation. In this project, "Love" Metaphor has been studied by the researcher which is the foreground and frequent in his lyrics, through Lakoff and Johnson's theory that interprets conceptual metaphors as a character of human thought. Through utilizing SPSS software, metaphor identification procedure of Pragglejaz group (2007) has been used to identifying and categorizing different kind of metaphors. The results demonstrate that in Gilāni's discourse, the relationship between a human being and God, should not be characterized as the relationship between and idolater and an idol but rather as a genuine relationship between the lover and the loved. His use of metaphors is not intended to beautify and emblazon his words but rather to enhance the objectivity and accuracy of his message. The discourse of Gilāni is mystic, simple and antediluvian and it is instituted on facility and laxity and one of the inclinations is the lack of awkward ritual for entering the Tarighat.

Imam Khomeini believes that the concept of love is covered by the necessity of covering the divine essence. On the one hand, he believes that the universe is all the shadow of the beloved, even the love of the mountain and nature belongs to the beloved, and on the other hand, he has described the absolute beloved in secret, to the extent that even the use of the words of the unseen is inward. He also knows about the divine nature from necessity and urgency. The language of lyricism and joyful information and romantic themes and reckless expressions do not leave room for mysticism to study and discuss, and if there is a trace and fruit of mysticism, it is its lip and essence, which knocks on the door of love like a ring and says need. Innovation in this research is mystical love in Imam Khomeini's poems, which has not been done in any research so far

In the Islamic mysticism, Love is one of the most frequent concepts that has been considered by many poets and authors since long ago. In mystical-Ashuraic poetry, love is one of the most commonly used themes too; In the poems of Safi Alishah Isfahani's Zobdah al-Asrar (as the first mystic poems of Qajar period) and Omman Samani's Ganjinah al-Asrar (as the most prominent mystic poems of this period), there are clear and hidden references to the True Love of the martyrs of Karbala especially Imam Hossain (A.S.). The main issue of the current research is the adaptation, description, and analysis of the motif of "love" and its elements in the poems of these two poets and the way they use linguistic and imagery capacities to express these concepts artistically. Therefore, the linguistic and rhetorical characteristics of these poems are investigated and compared with a descriptive-analytical method. The result is that at the thought level, there is not a subject as frequent as "love" in their poetry. In particular, love for Imam Hussain (A.S.) has been considered. At the phonetic layer, the selection of soft prosodic rhythms and weights, the selection and repetition of words suitable for the concepts of love have given an inner meaning a touch of lyrical and emotional atmospheres. In addition from literary perspective, The structure and style of similes, metaphors, and hints are formed on the basis of romantic images, and poets have tried to effectively induce their fundamental mystical thoughts by using these elements.

Sheikh Rozbahan Baghli Shirazi is one of the most influential people in the development of Sufism, which is less known due to the complexities of his intellectual and linguistic system. One of these complications that is at the center of his mystical attitude is the term "Eltebas". This term has an inseparable connection with the fundamental trinity of his intellectual structure, i.e. love, beauty and epiphany. In spite of the complexity of the concept of "Eltebas" and its importance in the field of understanding the mystical worldview of Rozbahan, no research has been done that will clarify all aspects of this term. In this research, by investigating and pondering the opinions of the sheikh, it became clear that the term "Eltebas" refers to one of the types of epiphany, which is like a curtain or a covering to cover the light of God or the eternal beauty. A Sufi observes God's light from behind a curtain ("Eltebas"), which is of course the medium of epiphany perception, and prepares to observe and meet this light directly. If we assume that Sufism accepted by Roozbahan has three main steps (human love, divine love, knowledge and monotheism) "Eltebas", with three different layers of meaning, has an active presence in all stages.

One of the fundamental epistemic problems for human beings is the meaningfulness and valuability of life, which relates to man’s spiritual perfection and happiness. Therefore, a proper connection and attachment with God, the source of existence and supreme perfection, is what gives value to life. One way to communicate with God and embark on the path of true Tawhid is through "Divine love." This article aims to demonstrate that God is the sole source of the valuability of life, discussing the position and influence Divine love has in the valuability of life. To answer this question, the article seeks guidance from the ideas of ‘Ain al-Qudat Hamadani. The data required for this research were collected from books and specialized sources available to the author and analyzed in a descriptive and explanatory manner. Therefore, this research is innovative in presenting the most important position and influence of "Divine love" in giving meaning to human life through the explanation of the principles posed by ‘Ain al-Qudat about love. The result indicates that in the mystical vision of ‘Ain al-Qadat, the scope of this concept is such that chaste virtual love, uncontaminated by physical desires, encompasses Divine love and follows an evolutionary course. As a result, the level of the value of life, rooted in Divine love, is continually nurtured and developed, leading to life and tenderness of the soul, godliness instead of selfishness, friendship with the one who loves the Beloved, and pure submission and obedience to the eternal Beloved.

The types of love are one of the concerns of Ghazali and Augustine, the investigation of which is a step in the study of love, conducted with descriptive and comparative methods. The findings show that both scholars considered love as one of the sources of knowledge belonging to the truth and non-truth (God and non-God). Augustine considers the love of the truth and everything along the truth to be the love of God, but he rejects the love of non-truth, except for the loves that are in line with divine love. In Augustine's view, love for untruth is divided into two types; directed to God, such as love for neighbors and self (unequal to selfishness), and non-directed to God. Ghazali considers the types of love (divine and human) as love for the truth lacking Qiblah (direction towards the Kaaba) and does not divide it into real, virtual, accepted, and rejected. Both scholars, while believing in the authenticity of love for the truth, disagree on how it should be; Ghazali, unlike Augustine, considers the figure of speech to be a part of the truth but also of divine love and a non-uniform concept. Regarding the flow of love in existence, Augustine considers it to be inside man having the mode of intentionality and to be a part of human duties, a cause of happiness, a part of the advice of saints, and acquirable. Ghazali, however, considers it to be inside and outside lacking the mode of intentionality and nature. In addition, Ghazali introduces God as the lover and teacher of the first love. From Augustine's point of view, the lack of love for the good or the fear of loss is its justification. Moreover, the love of virtue is conditional on avoiding selfishness, self-admiration, sinful desires, ambitious will, and the rule of human pride, but Ghazali considers virtue to be equal to knowledge (connected to the shore of the sea of love) and knowledge to be immersed in the sea of love.

Discussion of divine love is one of the interesting topics, especially, in Islamic mysticism that has forced many mystics and thinkers to explain and expand them according to the relevant verses of Quran. Also, Imam Khomeini in his works he dealt with this issue, by Paving the way the verses and narrations on the other hand, and also, with the influence of the elders of the valley of mysticism and knowledge, that in this study, We try to discuss and description about it by use of library method and collection of materials and content analysis. What emerges from his works, indicates that both universe and the creation of man are the product of divine love and affection. Such love and affection, can lead him back from this earthly world to the rest of world, if found in the seeker of path of truth, that, of course, it is possible in the shadow of acting on the rules and law that God asked of servant, and The concept “We are from God and turn to God” realized about it. From the perspective of Imam, divine love is similar to a fire that is kindled in lover heart from beginning of creation, and in order to achieve it, one must to get help from purification and cultivation of the soul, which attribute that seeks to purify the self from impurities and obstacles and mundane and material veils that appears inside devotee, and enabling devotee to discover kingdom and meet God based on verses of the Quran.

Love is one of the fundamental issues of mysticism, so that without considering that mysticism and transcendental power, it is not comprehensible. In mystical literature, love has a high position; hence, much of the mystical literature is devoted to this subject. In mystical literature, especially in the words of Sheikh Ala'd-dowlah and Imam Khomeini, which is the subject of this research, love can be viewed from the point of true love. The flow of love mysticism in the theoretical and practical aspects has the characteristics that in the poems of Ala'd-dowlah one can find out how he has been able to apply the flow of love mysticism in his poems and in comparison with the ideas of Imam Khomeini in this subject, one can get To the extent that the mystical mysticism of the poets of Khorasan has been able to influence the mystical votes of a contemporary mystic though differently. The claim and achievement of this research is that Imam Khomeini, as a mystic who emerged from the school of Ibn Arabi and Molla Sadrà , accepted the principles of the mysticism of Khorasan altogether in general, and especially in the case of his poems The other one expresses, but sometimes, especially in his poems, he has raised the same principles in another way, and is a common expression in Ibn Arabi's School, and influenced by the common approach in Shiite jurisprudence, to the principles of observing certain traditions of mysticism Love, like virtual love, has not paid much attention.

Mystical ontology considers existence to have two outward and inward aspects, the outer and tangible shell of which is considered as an imaginary identity, which must be crossed and its interior and essence must be reached. According to Attar, love is the essence of existence, which is present in all particles and elements of existence. Intrinsic poverty and painful need provide the motivation, abilities and facilities needed to move beings towards perfection. Philosophers consider the instinct of love of nature as the cause of the perfectionism of beings, but mysticism, which is based on self-denial, considers love and pain as its cause and astonishment, bewilderment and perdition in the beloved as its end. Philosophers have interpreted this view of existence and its events in terms of the system. On this basis, God has acted in the best and most complete way in delivering every possible being to His existential end. The above issues are of great philosophical and mystical importance for research and analysis. In this research, with the help of library and analytical-descriptive method, the subject was studied from the perspective of mysticism philosophy. The conclution is that the more a creature has love and enlightenment, the closer would be to the real existence and the world of unity and the farther from the world of love. Pluralities and conflicts are closer and have less existence and luminosity.

Wisdom and love are two basic topic in Shah Nimatullah Wali’s poems. From Wali’s point of view love is such a divine gift placed in human’s inside. It is a medium to arrive to integrity and luck. The basic idea in Shah Nimatullah Wali’s doctrine is intuition, not logic. Pantheism is reflected frequently in his speech that is under the influence of Ibn Al- Arabi’s thoughts. Shah Wali disagree with materialistic nous and thrift like Attar Neishabury. He belives that wisdom can’t comprehend with love, and it is an abstacle (hijab) to arrive to cognition and true love. On the contrary, he belives that the Universal Intelect ( Aghl-e Kolli) is vicar of God. He worships it and belives that the Universal Intelect as the first creature acts as a collaborator for love. As a result, he confirms that Wisdom is combined to love and mystical madness and there is no conflict between them. This article has been collected by library style and has been processed by analytical and descriptive methods.

The word "love" in literature in a general sense and in mystical literature in a special sense is one of the most frequent words in different religious traditions and contains various interpretations and analyses. In the epistemology of love, love is considered secondary knowledge. More attention has been paid to this type of investigation in the modern world. But a deep look at the works of the early scholars proves that despite the fact that they were centuries away from Kant's critique of reason and the emergence of epistemology, in their words and writings they addressed love as secondary knowledge and explored its dimensions. In the meantime, mystics such as Augustine in the Christian tradition and Ahmad Ghazali in the Islamic tradition had a significant impact on the epistemology of love, and in this field, they put forward their views not as lovers but as researchers of love. The findings of this research, which was carried out with a descriptive-analytical method based on library sources, show that despite the commonalities between Ahmad Ghazali's and Augustine's views on the epistemology of love, there are also some differences between them. Augustine analyzed the word "love" in detail, while Ghazali confined himself to general expressions. However, their views on the issue of the unity of love, lover, and beloved are so similar to each other that one can speak of the identity of their views. Both religious thinkers believed that "love" means will and desire and it is a covenant to return to God, however, Augustine considered the origin of this will and desire to be the man's will and Ghazali considered their origin to be the divine grace. At the same time, they had different and sometimes similar views on the types of love and their harm. Ghazali considered love to be single, whether divine or human, but Augustine only believed in the love of God. They completely disagreed on the damages or epistemic barriers of love; but they expressed common signs of love, such as faith, the lover's (man's) submission to the beloved (God), and the happiness of the lover.