The purpose of the article is to identify the components of anthropology of ‎Islamic mysticism and its implications in the citizenship education. The ‎questions are: 1) what features does the human have based on the School of ‎Islamic mysticism? 2) What are the implications of anthropology of Islamic ‎mysticicism in the citizenship education? In order to study the anthropology of ‎Islamic mysticism and type of Islamic mysticism look at Human, it can be ‎considered four fundamental components of Islamic mysticism; i.e. Unity, love, ‎cognition and self-awareness, and ethic-oriented. Therefore, it has been got to ‎study the components of anthropology of Islamic mysticism and extracting its ‎implication in the citizenship education using the philosophical inference ‎method.The study results shows that anthropology of Islamic mysticism provides ‎capabilities and backgrounds for him by expressing its components of human ‎that it can be extracted the implication in the citizenship education. The citizens ‎who will solve the citizenship problems and their perfection in society based on ‎love and ethic-oriented and based on identifying its inner world in a united and ‎integrated form.‎

Since today mysticism is divided into various types and in many of these branches, distortions have occurred that have minimized the original role of religious teachings, a convincing explanation of "Islamic mysticism" is of great importance. In this article, the nature of Islamic mysticism is described and analyzed by descriptive-analytical method. For this purpose, its theoretical and practical characteristics, including the extent and criteria of Islamic reading of mysticism, the components of Islamic mysticism, the reasons for the deviation of Islamic mysticism and the presence of Muslim mystics are examined. According to the results of this study, the framework and content of Islamic mysticism is completely formed in the position of method, explanation and application, based on religious teachings - especially monotheism. And there is no difference between the pure essence of Islam, which is crystallized in the Shari'a and the way of life of the infallibles, with the theoretical and practical characteristics of Islamic mysticism. And the seeker of God must always take care of his social status and avoid monasticism and isolationism.

The question of the origin of Islamic mysticism has been one of the major concerns of many researchers in the field of mysticism in the recent decades. Some have maintained that Islamic mysticism is an imported product: a combination of Eastern spiritual traditions or a mixture of Manichaeism and Alexandrian philosophy. However, in order to find out the real origin of Islamic mysticism, the best way is to investigate the main questions of Islamic mysticism and to trace them in the Islamic culture and tradition. Reflecting on the personal unity of existence, the most important principle of Islamic mysticism, the author shows that Muslim mystics have been so inspired by the teachings of the Qur’an and the traditions of the Prophet and the Imams that there remains no need to look for the origin of Islamic mysticism outside the Muslim tradition.

In seventh Hijra century, a fundamental transformation occurred in Islamic mysticism. Due to such transformation, the bases of mysticism were exposed to change to the extent that a new tradition of Islamic mysticism was formed and a new demarcation was made between various mystical schools and currents. For explaining this transformation and characteristics of the two mystical traditions of before and after seventh Hijra century, some contemporary researchers have divided Islamic mysticism into two parts: practical mysticism and intellectual mysticism. By analyzing and criticizing such division and explaining that this division has no academic and scientific value and it is not in accordance with the nature of Islamic mysticism, this article tries to propose a new model for analyzing the evolution of Islamic mysticism as well as characteristics and differences of the first and second traditions of mysticism.

To better understand Islamic mysticism, the mystical experience must be scrutinized accurately. So far, studies have been conducted regarding the nature of Islamic mysticism; each examining mystical experiences and Islamic mysticism, in general, through a certain perspective. Different divisions and types of Islamic mysticism, namely romantic mysticism, pious mysticism, Khorassanian and Baghdadian mysticism, mystical experience and spiritual-path experience are examples of these perspectives. There are also studies which focus on the nature of mystical experience adopting a linguistic approach. Relying on mystical primary sources and based on the mystics’ quotes, the present study divides mystical experience into four categories; preliminaries, teachings, states and speeches, and outer performances, and consider them as components of a cycle which interact with each other to aid the mystic reach the goal. This article also provides a new model which clearly represents the nature of Islamic mysticism. In this model, the extent of mystics’ mastery over the states they encounter is considered one of the reasons for their difference.

Despite their structural differences, Islamic mysticism and Upanishad teachings are very similar in nature. One of these similarities is their explanation of the hierarchies of existence. The Upanishad assumes three degrees of "awakening", "dream" and "deep Sleep" which can correspond to the levels of the material world, world of image exemplars, world of intelligence and world of unicity in Islamic mysticism. In Hindu doctrines, these three levels are Brahman's constraints, but from the point of view of Islamic mysticism, they are the levels of the emergence of "breath of the Merciful". However, there are two main differences in this regard: the “Breath of the merciful, " extends beyond this level. Secondly, in Islamic mysticism, beyond the "Breath of the Merciful" is "the station of essence", which has a suppositional station and is not mentioned in the Hindu texts. On the other hand, in Hindu sources, Atman, the truth of man, has a considerable similarity with the truth of the "most universal being" in Islamic mysticism. Using the approach of documentive analysis, this paper examines and compares Islamic sources and Upanishad texts concerning the hierarchies of existence in the above two ideologies.

The intense effort to inject, promote, and deepen the teachings of pure Islamic mysticism is indispensable in all areas of society, and especially in the realm of principles of management. The purpose of this research is to design and validate the model of Islamic mysticism management: firstly, to show this effect and secondly to save true Islamic mysticism by modeling the perfect human being and completing the managers in Sadra’ian circus, from negative isolation. This study uses an exploratory mixed-design study, and provides a baseline guide to library research and interviewing, based on the Q method, which links quantitative and qualitative data to the final stages of research. To design and validation of the expected model is followed. The model has seven main components: central justice, excellence, social improvement, effectiveness, efficiency, role model, orbital task, and the results indicate that the components of Islamic mysticism management are directly or indirectly related to coefficients ranged from 0.108 to 0.384 with a significant effect on each other and the presented model is statistically confirmed with 95% confidence. Therefore, by utilizing the teachings of Islamic mysticism in management, a divine and more effective manifestation can be presented which leads to the growth of organizations.

Knowledge of mysticism nowadays is a fundamental guide technique (approach) and is necessary for the present Islamic-revolutionary society which is creating a new Islamic civilization. Reflection on Islamic mysticism and production of the philosophy of Islamic mysticism is a result of a deep understanding and apprehension and is one of the important aspects of Professor Motahhari''s system of thought. He completely understood the importance of philosophies(of) and the necessity of producing these philosophies especially the philosophy of Islamic ethics, philosophy of Islamic religion, philosophy of Islamic history, and … and mentioned this point in his scholarly and farsighted sayings and writings including "The Main Present Duty of Howzeh Ilmiyeh". The question to be posed is: what is professor Motahhari''s insight and tendency in the philosophy of Islamic mysticism and how does he explain the meaning, bases, and mechanism of the mystical journey until reaching intuition and what is his theory [in this regard]? This writing has answered some of the above questions and has searched for the hypothesis of production of philosophy of Islamic mysticism in the writings and speeches of Professor Motahhari, either by conformity (tataboqi),inclusion (tazammoni) or attached (Iltizami) implications.

Among human functions, one of the broadest issues related to social life is management, which human beings face in managing life from birth to death. Islamic mysticism in itself is considered a unified practical school in all aspects of human existence, especially in its social aspects such as management. This research has explored the subject of management with the approach of Islamic mysticism based on the collective opinions of related experts in the two realms of mysticism and educational management and planning. The management model based on Islamic mysticism is sufficiently competent to achieve effectiveness in practice. And the proposed management model based on the teachings of Islamic mysticism in Parsons's measure in four dimensions of effectiveness: adaptation, goal achievement, unity and maintaining patterns has been approved by relevant experts. The findings of this study can be both in standard beliefs and measures and how to achieve it in the educational system and in strengthening and protecting the cultural and spiritual achievements of the management of different levels of the revolution stemming from the original Islamic thought and a relatively neglected factor in research in this field. To be exploited.

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.