ماهنامه معرفت
سال بیست و نهم شماره 1 (پیاپی 268، فروردین 1399)

This paper is a commentary on the advices of Imam Mohammad Baqir (PBUH) regarding the characteristics of the real Shiites. On this account, the forth sign of real Shi‟a is avoiding pride when praising. Although, man naturally wants his goodness to be revealed and his errors to be hidden. It is narrated in this narration that do not let the flatterers to find an opportunity to praise you. Of course, it is clear that human life is based on social relations and man cannot ignore people‟s opinions. Moreover, if human defects are revealed, human social life will be disrupted and people‟s trust in each other will be lost. For this reason, God Almighty covers errors. This article provides solutions to avoid the aforementioned vice.

Using a descriptive-analytical method, this paper analyzes numerous levels of human existence and its application to the levels of the macrocosm and the holy Qur‟an from the perspective of Muslim mystics and the Islamic scriptures. At the beginning it is stated in detail that Abd al-Razzaq Kashani considers man to have three general levels of soul, heart and spirit, and ten more detailed levels. Fannari and Sadr al-Muta'allehin each have considered seven different levels for the human being. The contemporary mystic, Imam Khomeini, also considers man to be as great as the Holy Qur‟an and the macrocosm, with seven, seventy, seventy thousand, and even infinite levels. The findings show that, the problem of the “level of human existence”, and its application to the levels of the Qur‟an and the macrocosm, can be understood from different religious sources.

Since the subject of morality is human traits, properties, and voluntary behaviors, the views of moral schools on man is one of the most important foundations of that school. Mystical ethics, along with other moral schools in the Islamic world, has its own foundations. One of the most important elements in mystical anthropology is the heart. Using a descriptive-analytical method, this paper seeks to analyze the effect of the heart on mystical ethics. The heart is the core of human existence, which with its existential status, encompasses all the outward and inward levels of man. Given the unique capacity and expansion of the heart, it can have a profound effect on mystical ethics. The heart, with its epistemological, emotional, and practical approaches, shows the importance of its role in this moral school.

Recognition of incoming thoughts and its denial is one of the most basic elements of behavior in Islamic mysticism and one of the tools of self-knowledge. Controlling the faculty of fantasy and imagination and conquering the heart is among the results of recognition of incoming thoughts. In this assumption, no unreasonable thoughts enter the heart, and hence man achieves heart confidence. Without this, the seeker will not succeed, because the denial of incoming thoughts is necessary at least for the presence of the heart in worship, especially prayer. Incoming thoughts is a part of the induction of the heart, which inadvertently enters the heart and appear as addresses. According to the esoteric degrees of man and his conduct, the incoming thoughts are issued from four sources, and the soul comprehends them with the appropriate means. Using a descriptive-analytical method, this paper studies the divisions of this thoughts, which most of the divisions are as follows celestial, terrestrial, sensual and devilish.

This paper seeks to study the Avicenna‟s thought on the issue of sleep and the mysteries of religion from a mystical viewpoint. Accordingly, the author has analyzed the views of Avicenna and Ibn Arabi on the sleep and mysteries of religion through a new look at the whatness of interpretation, interpretation criteria and the relationship between interpretation and mystery. The most important findings of this study are, the cryptic identity of the language of religion in the view of Avicenna, multi-layered nature of sleep, common attention to the language of religion and the interior of religion to express the relationship between interpretation and mystery, and finally, the difference between these two ideas on the position of the appearances of religion. The purpose of this study is extracting and developing Avicenna‟s thought on the issue, comprehending his view in the context of new issues and the trans-philosophical approach of theoretical mysticism. Avicenna‟s method is philosophical and intellectual research and analysis in words and propositions.

Among religious teachings, the concept of solitude is of great importance. Mystics also recommended the solitude to the seekers of the way of God. Man is naturally a social being, which has to have an effective relationship with the society. Solitude means separation from people and connection with God. To have a happy life and to complete the rational soul, some mystics prefer solitude to companionship with others. In contrast, others had a social view of mysticism and believed that, some of the seeker‟s and mystic‟s existential capacities are perfected in the shadow of fellowship with the people and avoiding associating with people in society causes the negligence of the social dimension of human beings. Therefore, they have established a connection between solitude and the social dimension of human life. Using a descriptive-analytical method, this paper analyzes the possibility of connection between solitude and the social dimension of man. The findings show that, solitude is a temporary and esoteric process that takes place at the beginning of a spiritual conduct, and it does not prevent mystic‟s social presence as has been the practice of the great mystics.

Sana‟i is the true founder of the mystical system that has dominated the minds and hearts for centuries. In addition to Sufi texts such as Ghazali's Sawaneh and Lawaieh attributed to „Ayn al-Qudhat and Meybodi‟s Kashf al-Asrar, one can find his poems in Rumi‟s Masnavi and Fihi Ma Fihi, and etc. Considering that monotheism is one of the mystical issues that is widely reflected in Sanai‟s works, this paper seeks to study monotheism and monotheistic manifestations in the works of this precious poet. The findings show that, Sanai‟s views on God‟s actions sometimes come close to Ash‟arite. In some debates, such as monopoly of actions to God, Sanai approaches Ash‟ari, but by proposing the ideas of other sects, such as the Shiites, he intends to unite the Islamic sects.

God has repeatedly spoke about night in the Qur‟an as He swore by night and made it a time for prayer and worship. Using a descriptive-analytical method, this paper studies the phenomenon of night in the Qur‟an from a mystical approach. The night is a special opportunity to connect with God. Distinctive features such as solitude, comfort, and staying in hijab from the perspective of others have provided a good opportunity for worship and receiving the grace of God. The emphasis of Qur‟an on worship in night refers to this fact. Paying attention to certain nights is another important factor.