نشریه عرفان اسلامی
پیاپی 68 (تابستان 1400)

Khawaja Qutbuddin Bakhtiar Kaki is one of the great theosophists of the Chishti way in India. He left 214 ghazals reflecting his fascination and frenzy. All biographers know his practice of way to be abandonment and abstraction. Doom and elimination of appointment from the seeker identity and removal of multiplicities from the outside world are of particular important in his opinion. Aspirant finds his existential appointments in absolute existence by passing consequences in a voluntary amortization and attains doom. From his viewpoint, doom is the doorway of entrance to love court. Love is an eternal pact and gift that flows in all aspects on the public grace basis and is procreator of existence. The aim of present study is to understand, in an analytic-descriptive approach, that what his definition of doom is, by using his complete works. And what steps should pass a seeker in order to attain this status? What are the places of mortification and privacy in his thought? What is his opinion about love, its relation with doom, and its flow in fixed superstructure? And what is his opinion about virtual love?

The concept of spirit, or soul, as an alternative term, is one of the important concepts, which has received the attention of philosophers and thinkers throughout history both in the West and in the East, and in the world of Islam. Throughout history, different theories about the nature and the essence of soul have been presented by such thinkers as Aristotle, Plato, Avecina, and many others. The present study focuses on discussions concerning spirit studies such as the definition and individuation of soul, faculties of spirit, occurrence and survival of soul, and the association of soul and body from the viewpoints of Ikhwan al-Safa. Influenced by Plato and other philosophies including Neo-Platonics, as well as the philosophies in the world of Islam, Ikhwan al-Safa regarded the spirit as a spiritual essence which, to him, was an independent illumination per se, active by nature, teachable, potentially knowledgeable, active in corporal things, the employer thereof. The manner of the relationship between the abstract soul and the material body is the most important discussion in the studies of soul. Ikhwan al-Safa holds that the soul and the body are two distinct essences, and that the soul is abstract and the body is material

With the arrival of Islam in Iran Quranic teachings in the individual and social life of Muslims took a special role followed by Quranic verses and hadiths in the literary and mystical texts of the people of this land, reflected and the writers and poets of your word decorated with Quranic themes and in various ways showed their writing power. Interpersonalism is one of the structuralists issues according to it, any text of the texts before itself has been influenced; therefore, the authors do not create the original effect; but it also extracts its features from the texts before it. Baba Afzal Kashani is a wise and spiritual ontologist; one of the aspects of his thoughts on human thinking and ontology and many of his topics are inspired by the verses of the holy Qur'an the word's of revelation in the works of this great wise have left many spiritual and verbal influences; as discussed in the essay by Baba Afzal Kashani (madaregolkamal and gavdanname), this influence on the depth of his thoughts is an excellent expression and a feature of his style of writing. The present research project is analytically-descriptive and uses library resource's, has examined the influence of Baba Afzal Kashani on the Qur'an and narration the results of the studies show that he has expressed his mystical thought's, using the Quran and narrative, and has created a deep link between Quranic thought's and literary-mystical thought's given the division of Gérard Genette from Intertextuality, Baba Afzal to the forms, straight (Revealing), and Non-explicit (Hidden and deliberate) and implied, the Quran and narration both in content and in the structure of the treatises have been influenced

In Ibn 'Arabi's view, the relationship of the Supreme God with man is not based on Divine essence (divine unity), because it is required that God's essence be one, and it cannot be summed up by relation, connection and duality. Therefore, God's essence is superior to that of establishing a relationship with man. On the other hand, man cannot communicate with the God's essence; because, first, communication is posterior to knowledge; secondly, man is incapable of knowing his own substance of essence and self; thirdly: the essence of self has a tendency to return to God's essence; thus, man's essential connection with God is impossible. However, the inner knowledge of the soul in divine names and qualities is possible, and this makes it possible to establish a nominal connection with the supreme truth. In fact, the existential philosophy of human creation is the nominal interaction of God with man. Also, these are those divine names that call for effects in the universe and the universe needs them to survive, and man, as the vicegerent of God, has a mission to manifest them on the earth, according to his freedom and authority. In Ibn Arabi's view, the nominally mutual relationship between man and God is inward and it consists of two kinds of "mutual resemblance" and "identical" relationships. The mutual resemblance relationship is considered for the general human being, and the identical relationship is considered for God's saints and perfect men. This identical relationship can reach to the point where God has become closer to the human being than his own perfect human self, and ultimately leads to the nominal monotheism and the nominal identical relationship between the perfect man and God

Sharh Al-Taarruf is one of the works created in the field of Islamic mysticism in Farsi, which was written by Mustamli on Kalabadi’s Al-Taaruf. In this work, in order to explain the views and to explain his principles of thought and theory, Mustamli has put his work in the intertextual link with the Holy Quran and used the Quranic verses and narrations of the prophets' story. The stories and narratives attributed to the Prophet Muhammad (PBUH) are among the most prominent applications in this work, which in most cases are in contrast and compared with the story of other prophets. In this type of application, the comparison is done in two areas of action and status, and the status comparing is more frequent in this work. The writer in Sharh Al-Taarruf is comparing many prophets with Prophet Muhammad (PBUH), which is almost unparalleled with this diversity. The ultimate goal of Mustamli in using this method is to emphasize explicitly or implicitly the superiority and virtue of Prophet Mohammad (PBUH) on other prophets, and thus the superiority of his nation over other nations, rather than to explain the principles and of mysticalism

Practical mysticism or spiritual journey is the cornerstone of mysticism. Theoretical mysticism is the interpretation and explanation of findings out of practical mysticism. Mystics allocate various stages for mystical journey. Therefore, the foundation for the stages and positions overlap one another so that there appears to be no specific differences between them. In other divine religions there are mystics who have come to intuition through mystical journey. Lady Amin and Teresa of Avila are among the well-known Islamic and Christian mystics. Both of them have personally experienced the stages of spiritual journey and have explained about them in their works of art. Teresa of Avila has explained the spiritual journey in the seven stage "Interior Castle" whereas Lady Amin has narrated the journey stages in her book titled "Spiritual Journey by Saints (Sayr va Sulūk dar Ravish-i Awliyāʼ-i Allāh) through eight stages. The result of comparison between their spiritual journey states depicts that the main elements and stages of spiritual journey for them have a lot in common and that there are no particular differences observed. There are however some minor differences only when there is a mystical mood apparent. Their explanations seems as if these two mystics have finally reached the revelation through intuition

The current article is seeking to explain perception and its types and degrees from the viewpoint of the three great figures, Avicenna, Shaikh Shahab al-Din Suhravardi and father of theoretical gnosis, Ibn al- Arabi known as the great Shaikh. These great men, each has defined perception in different ways. Avicenna, like naturalists, believes in adjustibility of impreasions in mind. But Suhravardi has rejected, in the field of sight, avicenna's theory of beam departure (mathematicians' view). he bases perception on the illumination of the self presence. According to avicenna's view, perception consists of four types such as, sensuous, imaginative, illusive and intellectual but suhravardi considers it three types while inserting perception and illusion in imagination. Avicenna believes that self perceives tangible and imaginative objects through instruments while perceiving abstracts and generalities in it self. He also believes that external senses and internal faculties are material and he considers for each of them a particular place in mind . Although avicenna considers reason non-material as well as perceiver, Suhravadi considers imaginitive perception abstract. He does not consider it material and demonstrates it through imaginative world. Likewise, Ibn al-Arabi rejects the adjustability theory while considering it non-material. According to the continuty creation theory, Ibn-Arabi says perception is the manifestation of God on hearts that are not neglected by hobbies in the world and the real perception accompanies action so the spiritual heaven is its result and nothing is more illuminative than perception that illuminates the perception itself and the human heart is its

The idea of instability of creatures, successive becoming, perpetual creation in philosophical, theological and mysticism thoughts has had different and similar interpretation. Muslim theologians familiarity with Greek and Indian thoughts and mystic explanations and interpretations of Quran have left behind different believes in religious and mystical culture. The concept of becoming, in the discussion of the knowledge of the universe of Ash'arite's theologians in the form of the rule: "The accident doesn’t remain in two moments" leads to rejection of causal connections and proving God's absolute authority. Mowlavi  teaches to his audiences his thoughts based on his mystical method while he accepts the impact from this rule. He also considers substances to be changing and sees their origins and truth as the Unity which has a different manifestation, moment by moment in addition to accidents. In his belief, levels of existence experience new existence after non-existence in succession of instants and at the same time they are not different from the Unity and they bring up idea of Unity of existence, manifestation and with-ness of God. This article intends to explain how Ash'arite's theologians and Mowlavi Jalal al-Din thought about the concept by analytical-descriptive method

Out of thoughtful and mental elements, the elements of expectation and liberalism and fighting with oppression are of special significance, extracted from the school of Shiism and heavenly religions, especially Islam, whose power and widespread impacts on the course of social and political movement in our society and the knowledgeable, ethical and mystical attitudes in various eras are undeniable.Monzavi in his works in lyrical and couplet forms has clearly dealt with the promised savior and expectation whereby he himself has believed it wholeheartedly as a true anticipator of savior so that one may say even in his romantic poems exists a sort of anticipation and hope, paraphrase of the lover's toward Mahdi and the certainty of upcoming savior.

In this paper the rational and intuitive spiritual journey by Sohrevardi and Habermas' philosophical theories, especially focused on the system of values and ethics, instrumental rationality and communicative rationality are evaluated with his thoughts. The purpose of this paper has been to demonstrate that Sohrevardi was not ignorant even in his own intuitive journey, and to achieve the true reality of human felicity and the necessary intuitive knowledge, he deems wisdom and intuition are supplementary to one another. Accordingly, Sohrevardi somehow founded the school of thought called "Integration School" that is a blend of wisdom, quotation, and intuition. There are similarities between Sohrevardi's theories and thoughts with Habermas in terms of system of values and instrumental rationality and communication which this paper has studied and analyzed them here. Habermas and Sohrevardi both believe that one can achieve beyond rationality realities upon the expansion of rational perceptions. Sohrevardi is of a believe that mystical discoveries are also comprehensible through rationality. Habermas on the other hand believes that one can achieve valuable truths through rationality but through communication and mutual understanding. In Sheikh Eshraq's opinion, rationality is supplement of intuition and vice versa; nevertheless, Habermas' notion is that rationality is after proving it. The rationality that Sohrevardi tries to develop is the philosophical rationality to achieve truth and felicity of human beings through the growth and development of intuition

Some of the narrations of the infallible Imams, in terms of their content and depth, are part of the traditions of the infallible and difficult ones which need to be thoroughly and accurately understood in the traditions of the Imams of Hedayat al-Islam. The hadith of the knowledge of the neurite of Amir al-Mu'minin (as) has its ups and downs in order to get it correctly. In this article we are trying to ascertain the narrative:"Knowing the Qur'an is knowledge of God and knowing of God, is knowledge of the Qur'an and that is pure religion"And examine whether some misunderstandings of this narrative entice the unfamiliar with the traditions and theology of the Prophet (peace be upon him), and certainly with reflection and precision in the narratives many of these can be explained by clear implications. . Because the correct interpretation and translation of such narrations must be based on the inequality of knowledge between the creator and the creature, the difference between the meaning and the meaning of the names of the creatures, and the creativity of the names of the creatures in the narration

A rhetoric is a term used by Dr. Khorramshahi, the author of the book "Mind and Language Tongues", for a series of often-written and often humorous articles in a language that consists of two-tone binoculars. The meaning of words and sentences is, in his own words, "a phenomenon between ambiguity (ambiguity) and ambiguity (dualism and delusion)."Qadam Ali Saremi also believes that "a trick in addition to what happens in ambiguous two-tone sentences may sometimes occur in the narrative structure or in terms of words or grammar, for example, when in the story" Moses' speculations with Pharaoh. "At the end of the story, contrary to the expectation of Maulana, they do not conclude that they are against each other, but it states that in the presence of any human being there can be Moses and Pharaoh, and eventually unity, a phenomenon has occurred.Therefore, there is a sketch or structural explanation in sentences that can be derived from several concepts and meanings. Such sentences do not precisely describe the purpose and are fictitious and polygonal, and under different circumstances, one of the meanings can be chosen and claimed

The economic status of Shiites during the Islamic Imams, despite having farmlands at hand and the abundant water flow of Tigris and Euphrates for farming in Iraq, and taxes including Khums and Zakat and the like that Muslims used to pay is important for investigation. Also, donors gave endowments with spiritual, divine, and mystical motivations such as fighting with internal souls, taking stages of divinity, giving services to public exclusively for the sake of God that had an impact on the economy. The writer of the paper that used the analytic descriptive methodology has assessed the factors effective on the economy of Shiites in Iraq and has concluded that undoubtedly the establishment of divine government that meets the every goals of human beings is only possible through chaste imams because human based governments have always gone through the personal interests of a specific individual or group. Therefore, Islamic government is an important issue that Muslims are dealing with and that a portion of the pillars this type of government is founded on economic issues because the first requisite for the independence of an establishment is economic independence whereby it is applied well in the world of Shi'ism via zakat, khums, (Anfal) spoils of war, and (Kharaj) land taxes

Fariduddin Attar of Nishapur is one of the outstanding pinnacles of Islamic mysticism. Ibn Farez, too, is one of the great composers of Sufi poetry in the Arabian literature. Both have addressed the most significant and remarkable mystical themes and concepts in their mentalities and poems. The poetry and thoughts of these two poets have vast similarities in common. Among the shared discussions among these mystical poets are monotheism, love, and so on. Therefore, due to the importance of mystical literature among Islamic nations, the points that is addressed in this paper is that the mystical themes applied in their poetry are extracted out of their poetry and has been analyzed and studied comparatively through the artistic language of Ibn Farez and Attar who belong to two different cultures and languages and nations and era, and then the similar and different aspects of mystical themes of their poetry from two different cultures are revealed

Critical discourse analysis is a branch of linguistics that examines the relationship between text and the production of ideology. In his proposed model for text analysis, Norman Fairclough considers three levels of description, interpretation, and explanation. The present article tries to examine Rumi's view on the stages of mystical journey through descriptive-analytical method. At the level of description, this study examined the use of nuclear words and semantic lexical relations and processes in Masnavi. At the level of interpretation of discourses of abandonment, the superiority of discovery and intuition, the denial of partial reason and the gradual nature of behavior and the need to obey the guide were identified as dominant discourses. At the level of explanation, it was concluded that Rumi reproduced the dominant discourses of his time in this regard and his view in this regard is in line with the prevailing ideology of his time.

The consequences of tranquility, spiritual balance, and lack of concern and anxiety are correct interaction with problems and preoccupations and achieving accurate tranquility. Peaceful mind in various types, natural, psychological, and mindset, is among the elements of felicity that emerges in two forms of spiritual tranquility and social security. Accordingly, the Islamic scholars view it from sainthood perspective and deem it as a divine phenomenon so that a vast portion of religious teachings are dedicated to that. On the one hand, mysticism is as path with which one can arrive at intuitive and in-person knowledge of reality and pure knowledge directly and obtain the certain response to the essential needs and questions of human being and acquire perpetual tranquility and happiness from. On the one hand, it should be noted that Holy Quran has presented the best instructions hereto and has acquainted human beings with the mystery of manhood and spiritual journey better than any other sources. The holy Quran is the door to the "knowledge about imams" so that the entire verses and evidences of Quran refer directly and indirectly to the cognitive and spiritual journey of human toward the Almighty and how to joint Him. Accordingly, this paper deals with the status and causes of tranquility in the Holy Quran and Islamic mysticism. This paper that is prepared with analytic descriptive methodology and aimed at explanation and discussion over the scientific status and causes of tranquility in the holy Quran and Islamic mysticism concludes that faith, avoidance, and piety are principal causes of tranquility and the background for personal and social tranquility as well as the tranquility of soul and psyche of person and society. On the other hand, "mysticism" is a path through which one can achieve an intuitive and in-person knowledge from reality and the pure knowledge with no intermediation, arriving at the certain response for essential needs and questions of human being and the everlasting tranquility and happiness. The philosophical and logical background of every spiritual worldview has a worthwhile role in providing psychological tranquility of the spiritual traveler. Thus, one should believe that Islam is the source of production and provision of tranquility for human being from various perspectives, i.e. mystical, philosophical, etc

Some of the love poems of Persian literature are not the only stories of lovers' affections who go through the difficult and ups and downs of love on the way to Joiner and in this way, they experience strange events and happenings; Rather, in parallel with the poems, it is possible to implicitly understand the mystical tendency of the poets. The poem "Lily and the Insane" is a military, romantic and mystical sorrow in which the spirit of suffering of the seekers of truth can be clearly seen. Lily and Majnoon have many abilities to analyze mystical concepts and attributes that sometimes directly, and sometimes indirectly, appear behind the poet's words. This descriptive-analytical article pursues the goal that it is possible to recognize military mysticism from among his romances. Findings of the research indicate that romantic actions, sayings and words in Lily and Majnoon are very close to mystical states and authorities and express exactly the characteristics of a mystical love. Mystical characteristics of Lily and Majnoon in the form of attributes such as; Unity, annihilation, denial and proof, patience, supplication to God, and existential capacity (capacity) are examined to portray the peak of love perfection in this system