نشریه ادیان و عرفان
سال پنجاه و دوم شماره 1 (بهار و تابستان 1398)

In this article, through a case study of yoga and its comparison with Islamic spirituality, we document the division of "spirituality" into "emotional-non-emotional". "Spirituality" is a profound transformation in human existence that turns the intellectual, emotional and behavioral image of man toward the excellence of earthly and animal life. Spiritual paths, as seen in religions and cultures of the world, are varied, and this diversity can be compared on the basis of a three-part analysis: the goal of spiritual path, its route and the techniques of spiritual evolution. The present article compares Patanjali yoga with Islamic mysticism on the basis of this method of analysis and shows that yoga is very devoid of emotional emotion and therefore emotionally devoid of all three components. It can be called "non-emotional spirituality." If yoga is about achieving superior consciousness and eliminating all attachment and suffering, Islamic mysticism is about loving devotion to righteousness and welcomes suffering. The path of Islamic conduct and the techniques of evolution in Islamic mysticism, unlike yoga, are full of heart-wrenching imports and pure emotional transformation. By this comparison, one can identify two types of spirituality (emotional spirituality and non-emotional spirituality) and apply it to the analysis of other spiritualties. Every spirituality can be placed on the point of a spectrum, the spectrum of which, on the one hand, is purely emotional and on the other, spirituality devoid of spiritual emotions.

Hakim Sana'i Ghaznavi (d. 536 AH), the epic poet of Persian mystical literature, in compiling his ethical-mystical system and in explaining the seven great sins of morality- greed, lust, anger, arrogance, envy, Stinginess, vulgarity, and hatred- enjoys Islamic culture and the legacy of and the ancient Zoroastrian. In his fearful approach to the Quranic thinking, he refers to these seven wild animal temperaments as the "Seven Gates of Hell" and in sympathetic tendency to ancient Iranian mythological culture as "demons". It is clear from the Sana'i’s word that Zoroastrianism, for the first time, was supposed to refer to these seven animal traits, and these seven traits reflects as "the Seven Gates of Hell" to the later works of Muslim mystics. In this paper, the authors have attempted to analyze Sana'i's poems in the field of Deadly Sins with a comparative perspective and illustrate the commonalities of these seven moral sins with the nature and function of the demons in Avesta and other and other Zoroastrian sources. In addition, the authors have illustrated with a parable these Seven Deadly Sins of morality in al-Haqiqah and Divan Sana'I and their mythological, rhetorical and rhetorical origins. "The principle of repetition and sequence of these seven wild animal nature", "the devil being of these traits", "the creatures and collaborators of these demons, who are created by the Devil", "being in the nest of human bodies of these demons", "hellish being of those who have these property," shows the alignment of Sana’i’s thought with some of the Zoroastrian beliefs.

Mystical writers and poets have taken an interpretive view of the Qur'an and hadith. From Attar's point of view, for example, Adam is adorned with his servitude and Iblis is the embodiment of divine hatred. Thus, one of the prominent themes in his works is the commentaries on "the creation of Adam and His descent from Heaven" and "The Devil's disobedient and his fall from highness." In this research, we seek to find the answer to this question based on hermeneutic theory and through content description and analysis: What is the form, method, structure, and endowments of Attar from the fall of Adam and Iblis’s driving out of divine court? In this study, we will see that he has interpreted these two issues in a prismatic and similar way, which undoubtedly reflects his particular view of the contrast between Adam and Iblis.

The present article, considering the spiritual crisis and the existential vacuum of contemporary man, examines the underlying factors of meaning in the opinions of Abolhossein Nouri and Victor Frankel. This research has been written by a descriptive-comparative method and the results show that Frankel emphasizes the central role of meaning in mental health and deviates from reductionist psychology by proposing a meaning-oriented theory. He identifies man as a spiritual being and in need of meaning, which is a superficial manifestation of meta-meaning or God. This brings his psychology closer to the mystical attitude and leads to conceptual congruencies between his and Abul Hussein Nouri's views. Emphasis on freedom, responsibility, and listening to the voice of conscience that relate to meta-meaning, as well as the special place of acceptance of suffering, are specific experiences in the discovery of meaning, including these congruencies. However, their emphasis on meta-meaning varies. The object of Abu al-Hussein's love is God and love for Him is creator of the freedom, sacrifice and attitudinal values. The views of Abolhossein Nouri, who is among of crazies- wises in historical book, can be attributed to a healthy personality in the attitude of the father of psychotherapy.

This article examines the concept of mystical life and how to achieve it from Paul's perspective. It is clear from the study and analysis of his treatises that he claims that after his conversion, as a result of his experience in Damascus, he has gained a new life in Christ and is teaching a new lifestyle, pure, spiritual and mystical life. Paul describes the most good life as the life of Christ who deserves the children of God. Mystical life means living in the way God wants and its end is to be like Christ. Although Paul emphasizes the grace of God in the realization of such a life, he does not neglect the part of man in attaining it. He considers prayer, meditation, devotion, inner purity, trust, acceptance of God's will, harmony and fellowship with God, faith, hope, and love as the foundations of Christian life, mystical life.

Abdul Salam Kamuyi is one of the prominent mystics of Suhrawardiyah during the Ilkhanid era. The relative ratio of Kamuyi is village of Kamou from Kashan. There is no mention of his works except his few references to his students and followers in his writings. The only remaining text from Kamuyi is his letter to Tagi al-ddin Dada. Dada, Abdolmomen Isfahani and Nizamuddin Mahmoud Kermani were among his students. Imad Faqih was also loyal to Kamuyi and vowed with his son and successor Imam al-Din Muhammad. A century later, Pir Jamal Ardestani, in his works, also deliberately addressed Kamuyi. Prior to translating the “Awaref” at 665 AH, Abdolmomen Isfahani joined the circle of Kamuyi comrades. At the same time, Nizamuddin Mahmood came to Kamuyi from Kerman, and after the process of mystical conduct in the year 666 A.H., he was allowed to establish an inhabitation in Kerman. Imad Faqih's Mathnawis, especially Safa Nameh Masnavi and the works of Pir jamal, can provide insights into his life, but it is historically difficult to accept such cases as Kamu'i's visit to Suhrawardi. A spiritual dynasty also originated from Kamuyi and spread to areas such as Na’in and Ardestan called Pirjmaliya. The studies of the article show that the Kamuiyyah was extended from Kashan, Isfahan and Ardestan to Na’in, Yazd and Kerman, and continued after that by its children.

The great emphasis of religious teachings on the name of the Divine beautiful names caused the Muslim mystics to speak first of all about the spiritual benefits of the seekers of Divine names. This idea has gradually evolved and consolidated, and manifested itself in the mystic language, in the form of the three kinds of relation of "belonging", "creation" and "realization" to Divine names. Usually, "belonging" is considered the first rank of the conjunction with Divine Names, and "creation" is the intermediate rank and the "realization" is the final rank. Ibn Arabi in his works has tried to explain various aspects of this issue and his followers have paid special attention to this issue and promoted this idea. This study explores the historical roots of this topic by examining the mystics' view of the triangle of 'belonging', ‘creation’ and 'realization' to Divine Names, and follows its evolution in Ibn Arabi's school in order to unveil the ambiguities of the problem and open a window into the important topic of Divine Names in the field of Islamic mysticism.

One of the Muslim thinkers who has described the divine names is Ibn Barrajan, the mystic and commentator of Andalusia. The purpose of this article is to examine Ibn Barrajan approach and method in the book of explanation of beautiful names of God in a descriptive-analytical method. The findings show that Ibn Barrajan approach in describing divine names is mystical. From his point of view, collecting (Ihsa’) the divine names consist of seven stages, namely: lexical examination, conceptual explanation, recognition of the relation of each name to the superior attributes, compilation of the divine names, recognition of the obedience of each name, practice to the knowledge of the names, and finally attaining to the intuitive knowledge of divine names. He believes that the way to attain to this stage is to gain a rational knowledge of divine names, to obey God's commands, and to reflect on the works of the divine names in the world. He presents his findings on each noun in three sections: lexical analysis, validity, and obedience. He is also interested in theological and ethical issues.