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

Meditation is a shared concept in both Buddhist mysticism and Islamic mysticism, where it is referred to as dhyana or jhana. In Islamic mysticism, meditation holds a crucial role in the journey of mysticism and is a fundamental tenet of practical mysticism, involving seclusion and dhikr under specific conditions. Similarly, in Buddhist mysticism, dhyana has long been employed for the cultivation of concentration and mental purification, aiming at attaining peace and liberation. Consequently, dhyana stands out as the primary ritualistic practice for Buddhists.With the influx of various cultures and rituals into our society in recent years, including the widespread propagation of meditation, the significance of this practice has grown. This article employs an analytical approach to conduct a comparative study of the concept, nature, methods, objectives, and practices of meditation in Islamic mysticism, particularly within the Kubrawiya order, and dhyana in Buddhist mysticism, specifically in Mahayana. Through this exploration, we aim to uncover both the similarities and differences that exist among the diverse dimensions of meditation and dhyana.

Spiritual journey is a common matter among different Sufism schools, but this matter has got a special feature in Kubrâwiyyas; who are one of the most prominent and influential Sufi orders in the history of Sufism, especially Sheikh Najmuddīn-e Kubrā; as their spiritual director, doctrine and works. On the other hand, the humanchr  position in the world, is always one of the main thinking bases in mystical thoughts, and the key matter of debates among Kubrâwiyyas, as their heritage, is the human as the worldchr  beating heart. This paper pays to show the sheikh Kubrā,   al-Dawla Semnânî , and  Azîz al-dîn Nasafî prominent spiritual path doctrine thoughts by studying their works, and showing their prominent mystical anthropological notions. Explaining of spiritual journeychr  levels by lights, and colors has special significance in Sufism, and Islamic mystics, especially Kubrâwiyyas, so a part of this article pays to the process of these lights, and colors.

Mir Sayyed ʿAlī Hamadānī (1314-1384) is one of the great Sufi masters of Kubravī order who has played a crucial role in developing and promoting the Islamic teachings, especially in the northern and central parts of Iran, Central Asia and north India (Kashmir). Some of his treatises have been published in Persian speaking countries, however there are some manuscript version of his writings which have not still been published. The Risālah-ye Vāridāt (The Treatise of Inspirations) is one these manuscripts. Here, we emendate this treatise based on three different manuscripts. We tried to correct scribe's mistakes and prepare a reliable edition of this treatise. Risālah-ye Vāridāt consists of an introduction and an epilogue. The text is a prose poem full of companionate advice. The main characteristics of Kubravī order can be traced in the treatise such as paying attention to religious obligations, avoiding superficial understanding of religious teachings, following futuwwa path, Shiite tendencies and holding some teachings of Ibn al-'arabī.

In Islamic Sufism and Mysticism، especially the sufi order Kubrawiyya، descripting the waystation of traversing and aspect of heart and vision of privacy by lights and colors and the Sufi Master role in this regard has special significance. ''Ala- al dawla Semnani (659-736) and Sayyid muhammad nūrbakhsh (795-869)، two renowned mystics of this order، in their works have addressed this issue. ''Ala- al dawla what say kubrawiyya، seven aspect of heart، calls it subtle things and in his exposition، each of these seven subtle things in human existence that is microcosm، as existence of the prophet and their manifestation in macrocosm and also one of these، possessing specific light with color specialty its own that wayfarer in stages and aspects، in revealing will see the light. Nūrbakhsh too by explanation stages of light and divide it into Existence، knowledge، and Brightness (d iya′) and accordance of each with Fifth worlds and imagination of it with colors and expression of divine emanation and its relationship with the celestial spheres، and the symbolic relationship between erratic lights and determining manifestations has given symbolic form to this issue. Analytical and comparative study of the subject in some Kubrawiyya mystical texts and works of Semnani and Nūrbakhsh، can open up new territory for man to understand the mystical unveiling.

In each styles, school and period, though and special tendency see wich finally, that school or style distinguish other school. Among students of Kobravie's school, see special kind of steps evidences wich limited to this sect and branced sects. Evidencs is a kind of the mysticism excite discussion,in addition to. that is confront with differences and contrast. This differences in influenced by point of view on groups of sufis.One of kinds of evi dences isevidence of colord light that propound by students of Kobravie school; of cours they following najmoddin kobra,Kobravie's leader.

This paper examines the role of mentor in Kobraviah Tariqa, which has a pivotal role. Mentor, as the instructor, is the one who has achieved the self nonexistent doom and upon receiving the Mohammadan light he facilitates the spiritual birth of devotees and dresses them with sincerity clothing. In symbolism of colors in Kobraviah, the color of cloth is appropriate with the journey of the devotee. Mentor should be knowledgeable and operational in terms of Shariah, Tariqa, and reality. Such a person whose willing is doomed in the willing of God is protected by Him.In Kobraviah Tariqa, mentor is the pivot of Tariqa. He is familiar with the path and destructives and corruptions and can heal the inner diseases of his disciple and take him to the destination safe and sound. It is under the shadow of the mentor that the disciple is saved from Satan and his spirit and can witness God in the mirror of his mentor. In the end, it should be told that despite the necessity of his being in Sufism, there are some false mentors who are able to destroy the spiritual linkage of disciple. False mentors imitate the words of mouths of perfect men. The way to find real mentor is something destined and the grace of God and through the affinity rule and homogeneity and relations of the disciple and mentor that real mentor will be recognized.