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

As a result of the developments in mysticism in the seventh century; a new tradition was formed in Islamic mysticism. One of the most important divisions cited in mystical texts is the division of Islamic mysticism into practical and theoretical mysticism, each of which has a special place in mysticism. Some experts in the definition of this type of mysticism have a meaning beyond the conventional definition and believe that in practical mysticism should pay attention to its functional aspect in society. Saadi Shirazi is one of those people who believe that the teachings of mysticism should not be summarized in solitude, but mystical teachings should be applied in the context of society. He tries to solve the problems of others and alleviate the suffering of human beings. Unlike some solitary Sufis, who have chosen the corner of seclusion for their own reasons, among the mystical elements, he goes to the components that, in addition to self-purification, purify the soul. And the purification of the human soul is also effective in the context of society and to improve and correct the shortcomings of society. From this text-based and library-based study, it is concluded that Sheikh Saadi, when talking about mystical issues, in terms of the effectiveness of mysticism He has a practical opinion and has always considered the social function of mysticism and its impact on the context of the life of individuals in society.

This essay deals with “repentance” (Tawba). By analyzing the resources and compering the religious point of view with mystics’ perspectives, this essay wants to explain the main aspects of this issue as well as wants to assess the coherency of mystics’ point of view to religious law.  According to Quran and prophetic traditions the term “repentance”, by its nature and concept means “returning to God”. This is acknowledged by mystics, too.  Mystics, following the Quran and prophetic tradition, on the other hand, also believe that repentance like many other religious concepts is a reality by variety of degrees.  Thus, the returning to God can be seen at all degrees of repentance and, so, every human being, at any degree needs to return to the Real.  Therefore, according to human being’s degrees the repentance has degrees. There are, also, evidences that show that repentance, in its ultimate level is “returning from what is other than God to God”.  Providing the best explanation of these religious teachings, mystics asserted that the highest level of repentance is not but returning from everything to the almighty God.

The nominal similarity and semantic closeness between some houses of conduct, such as dhikr and tadhakkor, has caused the exact nature of these houses to remain in a haze of ambiguity. In some mystical works, these names are used interchangeably to refer to a house, and in others, they are distinguished from each other and each is introduced as an independent home. In this study, considering the widespread use of the words dhikr and tadhakkor in mystical and non-mystical fields, we intend to examine the different meanings of these two words and compare them with each other. The aim is to determine whether the difference between dhikr and tadhakkor in mysticism is only a difference in interpretation, and both speak of a single truth, or whether we are dealing with two independent positions. For this purpose, comparative analysis method was used. Observing mystical works showed that these two houses, while sharing the concept of "remembrance", are fundamentally different from each other and have an independent place in mystical conduct. The house of tadhakkor is related to the first stage of conduct (Beginnings) and leads the Passenger to the remembrance of God through the remembrance of worship, but the house of remembrance is related to the fifth stage of conduct (principles) and immediately engages the Passenger's heart in the constant remembrance of God.

The relationship between religion and mysticism is a wide-ranging and challenging issue that has its roots in the history of Sufism and mysticism. Muslim mystics, along with religious scholars inclined to Islamic mysticism, have always emphasized the Islamic origin of mysticism. On the other hand, some religious scholars have denied any connection between mysticism and Islamic teachings. They have considered mystical teachings as heresy which is the result of mystics' connection with foreign cultures; Hence, have confronted them. It seems that this disagreement can be resolved to some extent by clarifying the various dimensions of mysticism, thus reducing the disagreement and increasing the consensus. In the present study, instead of presenting a specific relationship, the various relationships that exist between different dimensions of mysticism and religion will be discussed, so the dispute due to ambiguity in the relationship between these two will be clarified  through analytical and phenomenological methods. Utilizing the "Ro'us thamaniyah" "eight vertices" of the science of logic as well as the comparison of mysticism with other sciences in this study reduces the ambiguity of relation between the two. Because by referring to some of "Ro'us thamaniyah" such as: subject and type, purpose and motive, author and compiler, benefit and interest, position and rank and also Segmentation of mysticism, brings us to different and numerous relations between religion and mysticism that in some similarities and in some other dimensions there will be contrasts. The result of this approach will negate the general view and the definite opinion in this regard and invite to a partial and dimensional view.

There are many verses in Qur'an that call for self-Examination in addition to the verse (And let every soul look to what it has put forth for tomorrow( which is for explicit order for self-examination. The present study is a pioneering research that tries to examine and analyze the general view of the Qur'an on the issue of self-examination. The Qur'anic verses that have a clear implication of self-examination can, according to what is stated in this study, be classified into eleven sections. Although there is a total agreement among Muslims on the principle of the importance of self-examination, Muslim gnostics have devoted more attention than other Muslim sects to the verses of self-examination. Therefore, this study expounds the reflection of each of these eleven groups of noble Qur'anic verses on the mystical works about self-examination. References to at least some of the Qur'anic verses contained in each of these eleven categories can be found in the mystical works about the self-examination, but despite the importance of the issue, not even one of the mystics has ever attempted to collect and analyze all the Qur'anic verses in this regard.

In accordance with gnostic and people of spiritual wayfaring, in a wide and comprehensive view, we can divide degrees of wayfaring in four steps: relinquishment that is the emptying of moral vices, adornment that is to adorn the moral virtues, shining that is the glittering divine power on the heart, and annulment that is the transition from all of us to the right of Almighty. The principle and content of this view that is the sequence of conduct on these stages go back to the works of early mystics and it seems that Siraj Tusi is the first mystic who has provided a definition of all four stages. The privileges of this quadruple division have led to this mystical topic continue to contemporaries. Also we can fine these four mystical terms in religious thoughts. Among these four steps, Mystics mainly assert on degrees of relinquishment and adornment and sometimes they count these tow just as the degrees of spiritual wayfaring, but, in according to the master of wayfaring, relinquishment comes before of adornment.

Thought is a dynamic force for obtaining facts, and thinking is the endeavor of this force based on reason and wisdom. In practical mysticism, which is a coherent plan for the human perfection, thinking has a high impact on the seekers, because thinking can lead man to perfection and happiness. Using an inferential method, this paper seeks to examine the status and the individual and social functions of thinking in practical mysticism from the perspective of Nahj al-Balagha. The findings show that, thinking is the best way for the seeker to reach God, since it has features such as awaking, guiding towards God, helping others and enjoining good and forbidding evil.

According to mystics, man is a comprehensive being compared to other creatures of God, and therefore, all of God's Attributes of Perfection that manifest in the other identifications will also manifest in the human determination. Thus, mystics have regarded man as a macrocosm. This worldview is based on a certain ontology that holds a special role and status for man in relation to God and the other divine manifestations. Both mystical anthropology and its ontology have been studied in various ways in mystical works, but in none of them, an independent section is devoted to the ontological foundations of mystical anthropology, and therefore the relationship between these principles and mystical anthropology is not specifically discerned. This paper seeks to explain the relationship between ontology and mystical anthropology. To this end, the foundations of the ontology and anthropology of the mystics have been studied in this paper.

Abunasr Farabi, 292-339 Hegira, is a philosopher emerging in the territory of Iran after the emergence of Islam, and is the most familiar philosophy to date that in his span of time took very significant steps in foundation of Islamic philosophy. Farabi, just like Avicenna, had tendency toward mysticism along with philosophy and other sciences and in practical mysticism, asceticism, lovelessness, and simultaneous life and isolation, and accordingly in practical mysticism he has his own opinions and works. What is witnessed in the present research is whether Farabi is known to be a mystic despite being skillful in various scientific fields. Are there any reasons to select him in practical mysticism journey and his relationship with practical mysticism? Thus, this study conducted in an analytical descriptive way focuses on the work titled Fosusalhekam by Farabi and another work of him remaining so as to draw a picture of his mysticism and practical and theoretical mysticism.