نشریه عرفان اسلامی
پیاپی 64 (تابستان 1399)

Borhanoddin Mohaeghegh Termezi is one of the salient features in Islamic mystics and who comprehended the presence of Baha valade balkhi in his youth. He reached the higher degrees of mystics under his support. After the death of Bahaodin, Seyyed took the responsibility of guiding Molana Jalaledin and he guided him to mystic path and the destruction level in a way that he could tolerate the companionship of the king of lovers- Shams Tabrizi. Deep thinking in his education book reveals that he has great thoughts in mystic path and these thoughts made a huge improvement in the thoughts of great men like Molavi and Soltan valad. He is one of the mystics who understand the unity of existence and the regards multiplicity as invalid. Borhanoddin also knows sanctity as heart recognition with which everything can be a sign of God. Beside this, Seyyed Serdan explains about mortification, invocation of God and observing forty days seclusion which is an obvious reason for his maturity in mystics. In this study, after having a short look at the Borhanoddin’s life path, his most important mystic thoughts will be analyzed.

A long time ago the great thinkers have been attract to recognize the perfect man and find out his aspects in order to follow him. This subject is one of the main pillars Islamic mysticism. The authors intend to begin explaining the necessities for triple from the Ibn Arabi and Allameh Tabatabai. The main question of study is that what is the necessity of the perfect man from Ibn Arabi and Allameh Tabatabai? The necessity of the perfect man not only for the human kind, but also it’s for the whole of the world, therefore a human not only for during the path to perfection we need a perfect human, but all of the world for the survival and its retain needs to the perfect man. At first, we studied positions of existence from the Allameh Tabatabai in this study. Then his special attention expressed to the world of the divine names. Allameh knows that each of the creatures is the name of the divine names which between the “the humen” is the comprehensive all of the divine names. According to the approach of Al`asma science of Ibn Arabi, he expresses about the explain God connection, the perfect man and the world. From Ibn Arabi the perfect man is the closest manifestation of God and he says the perfect man is inductor blessing of God`s creature. In addition, Allameh knows the perfect man who is that he reached to the position of the divine province and the creatures follow up from him. His approach based on the Quran verses, intellectual principles and foundation. One of the achievements of this research is the authors in addition to existence necessity of the perfect man, that its often the basis of topics the necessity bearing, the necessity knowledge and the necessity epistem and each of the reasons to prove of the perfect man necessity at world.

Good faith is a vague concept in our time, which is an ethical and emphasized. But the lack of accurate knowledge and the absence of clear boundaries, has caused its location not to be known, and its position in jurisprudence is unknown and the relation between the two is unknown. The entry of widespread good faith topics that related to good ethics and public order.  This article seeks to answer the ambiguities in this regard.

Nurdin Abdul Rahman Jamy- famous ninth-century Sufi poet Islamic calendar by the writings and commentaries of Ibn Arabic school in explaining a significant impact on the spread and persistence of schools in Iran. He thought in the works of Ibn Arabic, as one of the top exponents of this school is an important issue. As described in the Nqdalnsvs Hekam as per description Alfsvs role and also wrote a commentary on Hekam. But the influence of the teachings of the cup on the Iranian thinkers, the question comes to mind whether the unity of existence - as the most important teachings of Ibn Arabic thought in theoretical Sufism as the goblet as follows, in the writings of Faiz Kashani Reflective or not? This descriptive comparative study plans, the possibility that the teachings of the cup thinking about ontology reached Faiz Kashani criticized by relying on texts and words Almknvnh examine and analyze the comparison between the ideas of Heroes and grace Kashani, trace Jami ideas about ontology can be seen in the writings of Faiz Kashani.

One of the significant issues that has been mentioned both in the Qur'an and by mystics is the names of God. Hakim Nosrat Amin Esfahani; Contemporary commentator and mujtahid; In his weighty book and behavior and also in the precious interpretation of the reservoir of mysticism, he has dedicated several pages to the names, divine beauty and supreme attributes of the Almighty, which have been studied in this article. In the Holy Qur'an, it is recommended to recite the divine names, and the Lord of remembrance and the companions of monotheism, recite God Almighty in His names and attributes, and in this way take steps in the stages of conduct. There is no doubt that the remembrance of God through names and attributes is a virtue and can bring man closer to God. There are four verses in the Holy Quran that mention the names of divine beauty and are verses that only mention the names; It has been said. In this article, which is documented by the method of content analysis, first these sublime names from the book of Lady Amin are discussed and then the opinions of some mystics, philosophers and commentators in this regard are expressed and in this regard three important questions: The purpose of counting What are the names in the hadith of the Holy Prophet (PBUH)? How does the counting of names cause one to enter Paradise? How can one be created according to the morality of God?, has been researched

Shah Dai Shirazi is one of mystic poets and missionaries of Ibn Arabi’ existence unity thought and has written several works including verse and prose. One of his verses is “seteye Shah Dai”. The masnavi “Mashahed” is the first prose of his sextet masnavis in which the poet, considering his thought inclination, has composed in “seven   Mashhad”: request, abstraction, verve, exploration, knowledge, truth, and monotheism. Since no study had been done concerning this masnavi, the present research has introduced this work and studied one of important mystic issues e.g. “knowledge” and its ranks and elements in this Masnavi using analytic- descriptive method. This study indicated   that   following Ibn Arabi   and   impressive   reflection of   his ontological thought in title and structure of the work particularly words, terms frequency, and the content are   notable. According to Shah Dai’s thought,   knowledge   possesses   ranks and degrees.  Knowledge of self, knowledge of existence, and   knowledge of   God are   important elements of knowledge in masnavi Mashahed. Shah Dai argues that knowledge of human is related to ontology and these two lead to knowledge of God. The finding is that knowledge of God   is   not   possible   for   mystic   due   to   refusing   independence   and   the   mystic   can   reach “monotheism” stage thinking about manifestations of divine names and traits using exploration and intuition.

The testaments, as the holy books of Jews and Christians, due to some verses in the Quran, have been considered by Muslim interpreters over and over, and every one of them has paid their own attention according to their own approach, dealing with them from different aspects. In this regard, due to the difference of approaches by mystics in interpreting the Quran and the mysterious aspects of the Quran and their paraphrasing approaches toward the holy book, the investigation and case study of this idea in the mystical interpretation could open new horizons for the Quran researchers. To this end, the paper tries to collect and first hand information and data on a library study method with a focus on the two areas of lexicology and historical study based on the available historical approach together with descriptive solution regardless of the philosophical presuppositions, dealing with the case study of dialogues on the testaments distortion within mystical interpretations. This paper concludes by the process and analysis of acquired information that first there was nothing talked about the distortion of the testaments in mystical interpretations up to the late fourth century. It appears that the originality of the testaments was dominant on mystical interpretations until the late fourth century. Second, this belief initiated in the fifth century with Qashirieh’s notion on the distortion of the testaments after whom this notion has been explained in the two types of spiritual and verbal ones under the verses concerning the testaments distortions in majority of interpretations.

Because of being culture-bound and language-specific features, Persian and Islamic mystical terminology pose many difficulties for those who translate from Persian into English. Throughout the long history of inter-lingual relations, translators employed strategies and techniques for translating the terms of Persian Islamic mystical terms, attaining different degrees of success or somehow failed. In the present study, which is a descriptive and library research, 20 Persian mystical terms along with their 20 derivatives and their English equivalents are chosen from the specific corpora. The data are analyzed according to the principle of translation studies and contrastive linguistics, the strategies used in the sample are identified and described, the characteristics of the equivalents are examined semantically and pragmatically, and the (dis)advantages of equivalents and strategies are described. The findings show that it is essential for translators to compare and contrast the term and its equivalent(s) in terms of their semantic components and pragmatics. Furthermore, their cultural and linguistic features are to be taken into consideration. Finally, the closest natural equivalents can be selected. It is evident that one-to-one correspondence between the items of the two languages are relatively rare. However, the translators can pave their ways by componential analysis, contrastive linguistics and using the strategies discussed here to provide a good translation.

From the beginning of creation, human beings have sought to discover the secret of creation and understanding the secrets of creation in the sources of knowledge, and with the aim of seeking truth and perfectionism with mystical language, they have interpreted the meanings of cognition. Thoughtful man with individual emotions and spiritual experiences to answer where to come and where to go in the peak of awareness in the two ways of reason and love with the most glorious way in the conduct of Hud to the phospholis of life and with passion and knowledge of "conscience of single truth" Has arrived. Based on their understanding of the Taliban's thought and mysticism, they have chosen the path of truth, which they have sought to uncover from the heart, or to shed light on some of its angles. In this area, Ahmad Da'i, by interpreting these terms in the form of an installer, has brought the simplest method to the forefront and has exemplified the example of "Lahndinham Sabella" from Jamal Raz. In this article, the abbreviated letter "AS" means sister-in-law.

The  question of  the  nature , of  the  soul and the  debate has long  preocc  upied philosophers , thus each on  the basis of  their  intellectual  and according  to current scientific findings of his time have tried to answer the questions to be outmoded . Sohrawardi and Mulla Sadra also not an exception, so that a substantial part of the works, of the philosopher and self-analysis to review and clarify the issues dedicated. The two philosophers have tried every way to his philosophical system of thought based on the fundamental questions that have been raised about the soul respond and express their views. This article is under review and comparative analysis of Sohrawardi and Mulla Sadra   about immortality of the soul in an attempt  to articulate and explain  the views of  the two wise comparative analysis of  evidence about the fact of the fate of the immortality of the soul the soul after the body of disarmament and  the continuation of life after death and reincarnation and the differences and similarities between these two views is a philosopher.

Georg Gadamer offered a unique and remarkable theory which today is named as Hermeneutics or Text Interpretation. Gadamer has investigated the soul of understanding issue of understanding; In other words, for him, ontology, understanding, and conditions are more understandable than how to understand the text, and that knowledge depends on history, language, and prejudices. In this regard, philosophical hermeneutics is discussed in relation to the principle of the understanding phenomenon, to interpret the rules and methods of understanding, or the bases of understanding and its existential conditions. Therefore, according to this, the Hermeneutics of Rumi should be regarded as a philosophical hermeneutics. According to Molana, understanding and thinking is one of the most important aspects of human differentiation from other beings. Molana’s first exploration of the nature of understanding the subject matter that is supposed to be exchanged between him and the audience, he selects the structure of the story for this. Molana believes human is equivalent to language, precisely the same idea Gadamer suggests in explaining the relationship between thought, understanding and language, that the relationship of thought and language is the relationship between matter and form. This research is descriptive-analytic and based on library data, and seeks to show that Molana, like Gadamer, attaches great importance to the ontology of understanding and its conditions.

The impact of appropriate and inappropriate power on the underdevelopment of human being both worldly and spiritually is not something concealed to anyone. Because as much as the appropriate power can accelerate the perfectness of mankind as the self-powered creature along with the path of God and paves the way his divinity of soul and makes him mystical, the inappropriate power can drain the mystical aspect of human being and deprives him of his divinity and makes him lose his divine soul. In this regard, some verses of the holy Quran that deals with the effects and consequences of inappropriate power include verses 4 to 6 of the Sura Al-Qasas. Accordingly, the Pharaoh sought after his own superiority and weakening of others, and took any action to achieve the goal. Accordingly, he is introduced as the symbol of inappropriate power and corrupted persons. This paper written with descriptive analytic method deals with the outcomes of inappropriate power and arrogance and their end according to the verses. The holy Quran realizes that the major and fundamental problem in the Pharaoh’s power is his arrogance and superiority and corruption on the earth. Some superiority seeking policies and arrogance of Pharaoh that nowadays are among arrogant governments include social class difference, dividing policy for the survival of government, weakening, looking down upon people.

Due to the fact that during the past decade or so the studies and researches conducted on Rumi and his works of art has been on the rise in Iran and the West, the time is ripe that these number of researches with such an inclusive approach could be pathologically investigated. This paper on Rumi studies tries to investigate on two areas on “Rumi Studies and West” as well as “Redundant Studies” during the studies relevant to such a great man of literature, culture, and mysticism of Iran, with an emphasis on academic studies, and the result has been the fact that Iranians are to blame concerning Rumi Studies and West and have neglected the means of cultural interaction with the West through Rumi; Also, in terms of transferring the concepts, information, and the Iranian research conclusions to the West, they have not taken any desirable actions so much that there has been a different image introduced to the West. Moreover, this paper declares the  most prominent research plague about Rumi conducted in Iranian research and studies in the form of books, papers, theses, and research plans to be redundancy, parallelism, and plagiarism for which there are some solutions offered to get rid of these plagues and to prevent from further damages.

Spiritual Journey is the most fundamental section of mysticism. Its philosophy pertains to various ambitions of humanity whereby the most significant reason is returning to the territory of light and acquiring eternal life that in Islamic mysticism it is called “survival”. Following the descent of man, what is called “arc of descent” is finished and mankind, as the only creature that is capable of ascending and returning to the real town, should travel to the town of life. On the path of spiritual journey, the spiritual wayfarer sees some rays of light that can be sometimes categorized and some other times lack personal criterion on that, for instance, the numerous titles and their exchanges during categorizations are the major most barriers of doing the process. This paper investigates the allegories of light in Islamic mysticism via the descriptive analytic method.

The subject of the article is a reflection on the epistemology of the human condition in jurisprudence and law and its relationship with mysticism and the method of mystical thinking. This research is to answer the question of how human rights and its levels are explained in jurisprudence and mysticism in various forms and to what extent. Theoretical research with analytical-descriptive method is the approach of analysis of research texts. The main hypothesis of the research is the connection of mystical theories and views with the principles of individual-social human rights. Rights and strategies are also explained in Islamic jurisprudence and principles. Some mystical theories seek to construct a position and consequently human rights for human beings. Others have expressed their views based on the defined rights of individuals.

Sanai is one of the intellectual poets in mystical literature whose works has been researched from different approaches but whose divan of poems have rarely been scrutinized. One of the outstanding and frequent elements in mysticism and Sufism and Sanai’s divan of poems is the subject on “mentor and sheikh” that as the spiritual guideline they have an effective and undeniable impact on rearing mystic wayfarer and followers of spiritual journey of Tariqa, with whose guidelines wayfarers go through the internal journey and passages and risky paths. This paper tries to explain the standpoint view of this mystical literature about mentors and sheikhs in mystical journey via a descriptive analytic method within the poetic signs and evidences. It is concluded that the availability of guiding mentor is manifested in two forms and dual dimensions, sometimes seeking materialistic joys and virtues and some other times in search of other world’s virtues, dressed as Sufi and ascetic and leadership, free from worldly engagement, and above all love and fatality toward reaching the spiritual and comprehensive mentors of a perfect man.