نشریه عرفان اسلامی
پیاپی 65 (پاییز 1399)

Sheikh Baha'i is one of the great scientists of the Safavid era who has been an expert in various scientific fields. One of the aspects of his personality that is manifested in his poetry is his mystical behavior and approach. Sheikh Baha'i has received his mystical thoughts from its original sources, namely the Qur'an, the hadiths of the Prophet (PBUH) and the Ahl al-Bayt (AS); In the meantime, his acquaintance with Sahifa Sajjadieh and his knowledge of the works of Iranian mystics has played a significant role in shaping his mystical thoughts. This article aims to identify the mystical themes in Sheikh Baha'i thought and to analyze his Arabic poems by content analysis method. The results show that mystical themes in Sheikh Baha'i's Arabic poems include various themes, the most important of which are love, anti-hypocrisy, spiritual wine, carpentry, intuition and mystical dance. The basis of his mystical poems can be summarized in love and self-cultivation, which leads to the acquisition of intuitive knowledge and makes him needless of school and lessons.

Association is one of the mental capabilities.This category as a style in instruction, has got a particular position in literary texts, especially mystical ones. In style of educational association, the nature of education is not predetermined, fictitious.this style makes the text produce, in other words.It produces writerly.The direction, and educational orientation is determined through the process of teaching and training. The principle and the essence of association is movement and dynamism. The topic of this rserarch is to stady the instructional of function of masnavi’s Inter and outer story based on association theory.our research shows that the association is an educational and instructional style and molavi’style in masnavi. Of the association, features in Masnavi of maanavi are speech processing, thoughtful variation, dynamism, multilayer text and unmonotonousness instruction. Molana’s creativity applied the association which is a compulsory process on the service of instruction, a voluntary one in which the instruction has been used for a change.

Mystics have attempted to prove the theory of "unity of existence" (waḥdat al-wujūd), which is the basis of mysticism, and they have presented various reasons. This paper seeks to elaborate on the meaning and content of the unity of existence in mysticism in order to represent a new method in proving the theory of the unity of existence according to the mystics' evidence. This research includes five steps to demonstrate all the content of the personal unity of existence: 1.Absolute existence is absolutely a part of the external realization 2.Existence is necessary by itself 3.Existence is necessary by itself, unit, not pluralistic and doubtful 4.The existence of creatures is not real 5.Creatures are the multiplicities, attributes, things, emersion, and indications of the real existence.   In addition, for each one, an argument has been stated and after summarizing, all the content of the unity of existence has been proved.

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.

The interpretation of prophet Mouhammad’s householders’ position is a common trend in Shiite mysticism. A Zahbi Sufi- Mirza Baba- well known as Raz Shirazi (1202-1268) has written an important book entitled Ayat al-welayat in which he has red his mystical ideas to Quranic verses to interpret and show the position of householders. According to him, 1001 Quranic verses refer to Imams and their enemies, for this reason, he interpreted the verses based on mystical trends. Interestingly, even lay people can read and use the above-mentioned book. Raz Shirazi declares he has based his interpretation on householders’ interpretive methods and by following Sufi elders has his mystical knowledge via ascetic exercises. Throughout his mystical-interpretive work, Raz Shirazi has interpreted some important mystical doctrines such as Ideal Man and Leadership in reference to Imams. Additionally, his comments on the work are noticeable.

Attar's Mantegh Al-Tair is the story of a group of birds traveling to Mount Qaf led by Hudhud to reach the SimUrQ threshold. In this mystical system, each of the birds represents a group of human beings who travel in search of the truth, and the hardships and sufferings of the path cause one to give up one after the other. At the end of the route, the blackbirds reach Mount Qaf and finally realize that Simurq is, in fact, themselves.Contemporary Palestinian poet Mahmoud Darwish has also portrayed the achievement of an ideal society and the effort to achieve it in mystical poems, calling it Hudhud. Mysticism and Sufism have not been included and only in the ode discussed by the author, that is, the ode of Hudhud has been influenced by mystical ideas. He has finally stated that Mahmoud Darvish in his poems in many cases has common themes with the Persian poet.

Ala’ al-Dawlah Simnani, one of the most famous Sufis of the eight-century (A.H.) Iran, who spent over ten years of his life as a courtier at the Ilkhanid court, and who, since his teenage years, was a cherished companion of the emperor Arghun, had the proper opportunity of being in direct contact with Buddhists, particularly their priests, as well as of getting familiar with their beliefs and practices. Moreover, due to his perfect knowledge of Turkish and Mongol languages, he could refer to the Buddhist sources directly. Bearing these factors in mind, it is expected that one finds Simnani’s knowledge on Buddhism and Buddhist practices reflected in his works. Considering the fact that the examination of Buddhism in the works of Simnani is an unprecedented task, and so far, it has been discussed insufficiently in very few works, the present research, through the examination and analysis of Simnani’s words on and references to Buddhism and Buddhists in his works, aims to study Simnani’s viewpoint and position toward Buddha, Buddhists and their beliefs, as well as to make clear certain aspects of the unclear story of Buddhism and Buddhists in Iran.

Respect for human dignity, especially the elderly and the degradation of their status and the need to help vulnerable groups has led to While social security is one of the vital, main and comprehensive needs of human beings, its value and position in the context of social mysticism discourse and its spiritual validity should be increased. In their research, the authors of the article, using the analytical-descriptive method and using library studies, intend to explain the issue of serving the poor in the framework of mystical and moral understanding. Research findings indicate that the mystical understanding of social security is strategic in order to pay more attention to helping the needy and setting related goals in the field of international welfare law. At the end of the discussion, the present article intends to address the issue of mystical capacities and teachings by referring to the establishment of sustainable social security. Because the establishment of justice and the establishment of mental well-being of the poor and the prevention of the grief of the elderly and their assistance introduces a part of the historical missions in the field of social mysticism in the world today.

The existence of an elaborate genius such as Amir Khosrow Dehlavi has been a valuable gift for the development of Persian language and culture in India. With his rich talent, he exhibited many of the capabilities of Iranian culture and art. Language, music and poetry, and the cultural capabilities of each nation, and Amir Khosrow has been able to highlight a significant portion of Iranian cultural talent and identity as the most intense language for enthusiasts throughout India. Majnoon and Leily are among the works of the poetic fiction in Persian literature, written by Amir Khosrow Dehlavi, the poet of the seventh century AH, to imitate Lili and Majnun Military. In this research, we investigated how "mysticism in Majnoon and Lilly Amir Khosrow Dehlavi" was answered and we have answered these questions that the presence of Sufi and mystical words in Majnoon and Leily, though non-periodic and non-regular, but possessed by the mystical thoughts of Amir Khosrow. In this research, the mystical elements of Majnoon and Leily were first identified and extracted and reviewed and categorized with other terms of mystical books. After the research, it was concluded that Majnoon and Leily Amir Khosrow Dehlavi are not empty from mystical terms in spite of the richness and love of the poetry. Poverty, faith, love, passion and issues related to the unity of being in the love story and the riches of Majnoon and Lili Amir Khosrow, and his attention to the elements of mysticism cultivated by Amir Khosrow in the school of Cheshtiya and his acquaintance with Islamic mysticism through his teacher Nizam oddin Oliya.

Theoretical mysticism in the Islamic circle owes its thoughts and ideas to Ibn Arabi, the great Muslim mystic. Fusus al-Hakam is his most important work in which he interprets the Qur'anic verses according to the manifestations of God on the prophets. The chapter of Mousavi (AS) is one of the most important chapters of this book, of which the faith of Pharaoh is a central part. Ibn Arabi's principles and interpretations in this matter can be criticized in some ways. This research critiques Ibn Arabi's view on this issue with a descriptive-analytical method and proves that first of all, Mohi-ud-Din's speech requires the union of the souls of the slain for the appearance of Moses (pbuh), the gathering of many souls in one body (reincarnation). Secondly, paying attention to the verses before and after the verse (Jonah: 90) also confirms the unbelief of Pharaoh before his death. The previous verse is the fulfillment of the prayers of Moses (AS) and Aaron (AS) in the direction of Pharaoh's torment and lack of faith, and the next verse is a question of denial of his faith. Another is that Pharaoh, because he claims to be a deity (Naza'at: 24), did not know any god but himself. And he concludes that his question of the truth of God (Poets: 23) was for denial and exclusion, not for the true knowledge and knowledge of His nominal manifestations.

Through the lens of aesthetics, the poets' inner thoughts, inner worlds and emotions can be reached to achieve a correct insight and complete knowledge of the poets, and through this, he entered the corners of their minds and reflected on their poems with more understanding and insight. The poems of Sheikh Mahmoud Shabestari, one of the great mystics of the eighth century, are among the outstanding works of Persian literature that have a special place in answering epistemological and mystical ambiguities. On the other hand, Ibn Farid Masri is one of the Arab poets of the Abbasid era who is unique in composing mystical poems. In this literary essay, the mystical poems of Ibn Fariz and Sheikh Mahmoud Shabestari have been studied from an aesthetic point of view in several branches of unity, perfection and beauty, appropriateness, lexical coherence, emotion and imagination. The results of the research show that both poets have written beautiful poems in a unique style with regard to the principles of balance, unity, certain limit, order and artistic imagery in metaphors and similes. Has been addressed.

As an appearing technology, cloning has attracted the attention of politicians, physicians, lawyers and other academical communities. During cloning which includes the transfer of a nucleus to a nucleus – free ovum, a creature in accordance to the donor of the nucleus will be created and along with a shedding light to the human society regarding treatment, this phenomenon poses concerns to this society. However, no decisive expression is not made by the scholars in this respect.Jewish scholars took three different viewpoints – forbidding, permission and necessity – and Christian ones forbid the cloning to the sake of protecting the human dignity.On the other hand, cloning attracts the attention of the religious and ethical scholars and from the most of the opponents’ point of view, cloning of human is at least in contradiction to most of the main religious teachings and application of this technique in human realm is in contradiction to Islamic beliefs and faith. Some of the Buddhist moralists and mystics conditionally support the application of this type of technology; that is, it must be useful for those couples who dream for having a child and it must not be accompanied with pain and trouble. Contrary to this opinion, other Buddhist mystics believe that human reproduction in such a way results in deterioration of the human essence and foundation.In this research, some of the jurisprudential – legal and ethical aspects of the cloned person are analyzed. According to what is expressed about cloning, the genealogy of the cloned child can be considered as legal and similar to the natural – born child, such children are entitled to have custody, guardianship, alimony, inheritance and will among other rights.

The purpose of this paper is to examine the power, ideology and hegemony in Hafez's poem in three levels of description, interpretation and explanation using the theory of critical discourse analysis. This article argues that Hafez's poetry is a mystical discourse that attempts to neutralize dominant discourses. Hafez's mysticism, through the use of language, rhetorical and semantic tricks, challenges the hegemonic institutions and institutionalize another discourse within the context of culture; in fact, Hafez's poem, by showing this controversy, has created a new cultural ability. At the end this article concludes that Hafez, through its special mystical framework, challenges the hegemonic institutions of Sufism and Shariah, and move contrary to hegemony. Therefore, it can be said that the Hafez mystical system has been formed on the basis of a political, social and moral reaction. This article has been done by analytical and descriptive method.

The true meaning of numbers and their artistic and symbolic role in human life have a remarkable manifestation. Symbolic and sacred numbers are widely used in categorizing ideas and classifying religious, mystical, moral, scientific, artistic, literary, mythological, political, social issues, and in counting objects and measuring phenomena. In this regard, the role of the number "three" after number "seven" is more highlighted than other numbers. This seems to have a special intellectual underpinning. Therefore, knowing the source and the reasons for it can shed some light on the secret of the high frequency of divisions based on the number three and facilitate the understanding of some of its subtleties in mystical texts. For this purpose, in this article, first, the background and context of application of the number "three" have been discussed. Then the cases and methods of using "three" in the mystical-literary work of Kashf-ol-Asrar and Oddat-ol-Abrar written by Meybodi have been studied. As a result of this analytical study, the symbolic, sacred, mythological and archetypal position of the number three and its attention and desire for it become more apparent. The general structure and internal components of the mystical interpretation of Kashf-ol-Asrar are based on the principle of trinity. The author's attention to the symbol "three" in the three categories and concepts and the division and subtraction of the subjects is the basic principle of this text. In this book, a special way of using the number three can be seen, which has an exclusive feature.

The semiology considers the study of signs, which are used in language and literary works. The main tool of literature is language and the language is the united set of signs. The poet or writer deals with the language signs because of his usage of the language. This article tries to explore the semiology of mystique and mythological elements in Manṭiq-uṭ-Ṭayr by the analytical-descriptive method. The present research has concluded that Aṭṭār has used the birds as signs and mystique and mythological elements to express the concepts of mystique. The main important element is simorgh, which is used for “The truth of the Essence of God”. Also, other birds are signs of the class of mystics.

The final goal of the present study is to explain and reveal the behavior in jihad that is limited to the sake of God and the campaign that allows the realization of nearness to God and the understanding of divine mysticism and its contrast with violence and extremism from the perspective of the Holy Quran. Therefore, everything that has been claimed during the research has been analyzed in the light of the divine word and with the benefit of the relevant narrations, using descriptive-analytical method and library technique.Following the findings in the revelatory words of the Holy Quran and the behavioral etiquette of the holy duty of jihad were thoroughly studied and found that this duty, despite the severity and severity that occurs in the face of the enemy and in a practical way, but in The Mujahideen's closeness to God and making him a mystic, at the same time, is in stark contrast to any violence and extremism that arises from the fact that there is no similarity between the holy jihad and the severity of inhuman actions and behaviors in the name of the Mujahideen. It takes place under the banner of Islam and it occurs in the form of savagery and barbaric acts, it deprives man of his true status, he does not exist. The behavioral sanctity of jihad, which is manifested in both general and partial aspects, and puts any aggression and extravagance specific to violence in front of the observance of God's commands and the precedence of a close enemy. And on the other hand, in terms of behavior and minor actions, it is that any excess in murder, killing and destruction and abuse of the oppressed in the campaign and the front of violence, in clear contrast with the blood of innocents and innocent people of war and weakness and the prohibition of destruction And introducing the property of people suffering from war, which is determined by the behavioral etiquette of jihad.

From the standpoint of Ayatullah Shahabadi, the mystical viewpoint is superior to Kalam and jurisprudential perspective. The basis of his thoughts in all is stemmed from instinct teaching. The Almighty is in love with Himself, His perfectionism, universe, shining, and providence. Exhibition and statement of perfection are the source of His deeds. He is entitled for the two fold scientific and practical emergence that cause the emergence of various universes upon the descending arch while they are parallel to one another. The end point and purpose of the act of God is the Almighty Himself. In his opinion, instinctively there is another world in which there is a perfect and eternal life. Death is the process of transferring from this world to the limbo and eternal life. Limbo is characterized with the worldly and heavenly features, and mankind will witness the divine features of his actions in the afterlife. Finally, it is concluded that with his axial teaching, i.e. instincts, he can respond to a host of ambiguities in terms of vice, satan, embodiment of God, returning and so on in addition to his mystical approach toward God and afterlife.