نشریه عرفان اسلامی
پیاپی 74 (زمستان 1401)

The meanings that come down from the Divine Presence take a physical form like the form of our imagination and then they come down to the realm of the realm.  In this sense, the world of example ( Aalam-e Mothol) is also called "detached imagination".  And all human spirits appear in those forms before they appear in the body, and most of the revelations are in this world, which is called "bound imagination". All kinds of dreams are related to this world, and the interpreter interprets the dream according to this world. Prophet (pbuh) said about two dreams: Yusof (pbuh) when his brothers prostrated before him, he considered the external appearance of the sense to be the truth and said that my dream was interpreted and considered it a fantasy within a fantasy, not a reality, and in the case of Ibrahim (pbuh)  he should interpret his dream, but because the prophets observe things in the world of absolute example, which is in accordance with reality and does not need interpretation, he did not interpret it and proceeded to slaughter his son, and this ransom was related to what was in the mind of Ibrahim (A.S.).  The view of the critics that deals with the phenomenology of the Quran.  It deals with the nature of dreams, Quran and divine revelation.  Therefore, we examine both of these materials.  What's more, we believe that the conflict of opinions not only destroys the stagnation of religious thought, but also causes the growth and advancement of knowledge.  This article is about solving the challenges between the claims of the critics and the criticisms on it, which can achieve a deeper understanding of the important and influential issues in his religious life.

Mystical ontology considers existence to have two outward and inward aspects, the outer and tangible shell of which is considered as an imaginary identity, which must be crossed and its interior and essence must be reached. According to Attar, love is the essence of existence, which is present in all particles and elements of existence. Intrinsic poverty and painful need provide the motivation, abilities and facilities needed to move beings towards perfection. Philosophers consider the instinct of love of nature as the cause of the perfectionism of beings, but mysticism, which is based on self-denial, considers love and pain as its cause and astonishment, bewilderment and perdition in the beloved as its end. Philosophers have interpreted this view of existence and its events in terms of the system. On this basis, God has acted in the best and most complete way in delivering every possible being to His existential end. The above issues are of great philosophical and mystical importance for research and analysis. In this research, with the help of library and analytical-descriptive method, the subject was studied from the perspective of mysticism philosophy. The conclution is that the more a creature has love and enlightenment, the closer would be to the real existence and the world of unity and the farther from the world of love. Pluralities and conflicts are closer and have less existence and luminosity.

Resurrection and Ma’aad are among the basic and important issues of Islamic mysticism. In different eras, mystics have spoken in some way about the truth, its types, levels, and its quidity. Accordingly, this documentary study has comparatively studied the levels of resurrection from the perspective of Seyyed Haidar Amoli and Mirsid Ali Hamedani, two great Shia mystics - eighth century AH - and has concluded that Seyyed Heidar based on trinitarian epistemology And the principles of mystical ontology and anthropology have been considered, analyzed and studied the levels of resurrection and have been divided into two types and for each type, it has been drawn twelve times. Mir Seyed Ali first draws and explains the fourfold resurrection based on the square epistemology of the secrets of point and number four, then divides, analyzes and examines the three types of resurrection based on the trinity epistemology and inner esoteric man. Amoli has a theoretical approach but Seyyed Haidar Amoli, as a great theorist of Shiite mysticism in analyzing the levels of resurrection, has a theoretical approach but Hamedani as a Murshid (Master), has actually a practical and educational approach to the issue

Praise or “Hamd” in Arabic, means to like a beautiful epithet and to show a current good or Natural response against it. The Holy Quran in verse 36 of Jaathiah says the praise belongs  just to God and then  prove it. This article is a comparative study and shows that the commentators on various interpretations of each verse argument to any of expositions have; According to paste some meaning for the word, which is mentioned in the verse, favorites and some verses according to the previous chapter, a comparative study of this view shows that the concept of Hamd gradually shifts from praise blessing to praise the beauty  as well as the similarity of many of Mafatih Al-ghayb and Al-Jame’ Al-Bayan, shows  the risk of serious influence of Tabari on Fakhr-e Raazi and strength the way Alusi on the way to demonstrate unity in Praise and its effect on subsequent interpretations. End Spirituality of Unity is ( see the oneness of God ) to so that there absolutely is and nothing else apart from him and manifestations, is not that essential for the Find, annihilation see all things in the right of excellence is .The role of unity in growth ethic is so productive is that the man with the motive of his, that the source of many of the anomalies of moral , a man completely devoid of vices , moral and adorned with the virtues of morality that makes and all aspects of being human, whether of material and spiritual and in order to consummate the absolute and non finally and forever put you off

Alawite truth (Haghighat-e Alawieh) is a mystical term which has been already taken from Ibn Arabi’s works and his commentators, but has taken a more serious place in Shiite mysticism. Have done. The purpose of this study is to illustrate the place of Alawite truth in the discussions of theoretical mysticism in Imam Khomeini's thought. The results of this study are as follows: 1. The origin of the term Alawite truth, 2. The objectivity of Haghighat-e Mohammadieh and Alawieh, 3. Haghighat-e Mohammadieh in Mysticism, 4. Haghighat-e Mohammadieh and Alawiyah is the only channel of care and love for the people, 5. Alawite truth is from the world of matter, 6. The place of Alawite truth in the creation and legislation, 7. Srian Haghighat Mohammadiyeh and Alavi in the levels of existence, 8. The Antioch of Martyrdom to Ali PBUH in Martyrdom to the Prophet and God, 9. The truth of Alawite is infinite, 10. Alawite truth is the heart of the whole world, 11. The necessity of obeying Imam Ali, 12. Ali, peace be upon him, inside the Qur'an, 13. The relationship between Alawite and Mahdist provinces, 14. Ahl al-Bayt, people of Alawite truth Haghighat-e Alawieh

Human love, which often appears in Sufis’ teachings with the expression of virtual love, is one of the complex and difficult issues in Islamic mysticism. Some consider it to be the beginning of mystical love and some deny it. Ahmad Ghazali and Ayn ol-Quzat Hamedani are among the first people who wrote about love, its types, moods and characteristics in a special way in Persian literature. In the present study, which was prepared using a descriptive-analytical method, an attempt has been made to answer this basic question, what is Ahmad Ghazali's and Ayn Al-Quzat's views on virtual and mystical love? And what are the points of commonality and difference between the two? The results of the research show that Ghazali considers speculation permissible by referring to prophetic hadiths, and on the other hand, he considers appearances as a bridge to reach the inner truth. Ayn Al-Quzat also considers it harmless to be attached to these appearances if it is in the way of connecting with God's beloved and beloved. Eternity, coercion and the dangerous path of love are common points of mystical love in accidents and plans..

This article investigates The Expression Style of Shams-e Tabrizi with a Critical Discourse Analysis Approach. It contains an explanation of the concept of power and its relation with ideology as one of the main elements of the Critical discourse theory. This article demonstrates the unique place and potential of Shams based on his threatening and protecting reputation action against the theosophical (murshid, murad, and so forth) and social (the ordinary people, philosophers, authorities, and so on) classes. As to threatening courses of action, Shams, with various ways of expression, dashingly puts himself in high regard and the audience in the accepting position of his ability. Regarding protecting manners, his high frequency serves his and, on a lower level, Rumi's reputations. We used the library research method with a descriptive-analytical perspective. The results confirm Shams's powerful status through the lens of ideological terms.

Sheikh Ahmad-e Jaam is one of the famous mystics of Great Khorasan. He has created several books, many of which have been destroyed. What we have from him falls into the two general categories of prose books and poetry collections, which, of course, are considered by many to be poetry collections attributed to him. In this study, in order to confirm this hypothesis, the intellectual and ideological level reflected in the prose books and poetry collection with regard to the themes of Qalandariaat has been studied and explored. The reason for choosing Qalandariaat was that it has a pivotal and decisive role in reaching a convincing conclusion that the poetry collection belongs to Sheikh Jam or is attributed to him. This research has been done by descriptive-analytical method and based on library resources. The results of the research show that the frequency of Qalandari issues in the poetry collection is more diverse and includes such things as: pretending to be immoral; discrediting religion and rejecting the manifestations of Shariat; The name and the stigma are ignored. While Sheikh-e Jaam in his prose works has only mentioned such things as: criticizing the dishonest Sufis and the indebtedness of Inquisition, which are defined under the Qalandari religion. Overall, the obvious difference in the ideological level of Sheikh-e Jaam's views in the prose books and the poetry collection reinforces the hypothesis that these poems are attributed to him.

In this article, in a descriptive-analytical way Imam Ali’s Karāmāt that have remained in the Sufis’ texts, and it is imagined that a part of his conception of the Prophet was formed on the basis of these virtues, and the image of Imam Ali (a.s.) and his position and The role of sleep and dreams in the discovery and intuition of mystics has been discussed. This study shows that one of the most important functions of mystics' sleep was solving many of their mental problems and concerns, which are mostly in the field of religious and mystical issues. In addition to expressing these issues through sleep, they also added to its impact on the audience; Because the solution of these problems has been done in a dream by the language of God, Prophet (PBUH) and Sufi Sheikhs. In addition to solving problems in the dreams of mystics, there are revelations of the type of inspiration that inform about events that have not yet happened in reality..

Love” is one of the most significant concepts in Islamic Mysticism and sufism. Some Muslim mystics    belive that “Love” is the foundamental cause of the creation, based on one Divine Narration (hadith-e qodsi) that says: “I (Allah) was an unknown treasure. Thus, I liked to be known, so I have created the creatures to know me”. This term, by regarding to its meaning, was one of the controversial terms among sufis. Through the early centuries of sufism in Islam, they used this word in terrestrial love but after progressing the knowledge of sufism and mysticism, new generation of sufi scholars such as Rabe’ah Adawiyah, Ghazali and Ruzbihan Baqli used this word only in divine Love. This meaning of Love in its divine aspect developed to the concept of “Chaste Love“ which developed, in its turn, into two concept of Love: Apologetic Love and Baqli’s definition of Love. Although both of them are describing the divine Love, Baqli’s Love has a specific characteristic. In contrary to Apologetic Love, which is about transmitting human love to the divine love, Baqli’s definition of Love is about the progress of love. This article tries to consider the aspects of Chaste Love in its two divisions, Apologetic Love and Baqli’s Love, and to show their main differences.

Belief in the Ălam-e Methal as a real world and spiritual essence, which is the middle ground between the world of predestination and the world of martyrdom, is one of the beliefs of Mohi al-Dini mysticism. The present article shows how to know all levels of creation through the knowledge of the Ălam-e Methal. The ideal order of the universe includes vast semi-abstract optical truths determined by ideal forms. Since one of the perceptual powers of man is his imagination, which is itself of the type of the Ălam-e Methal, so man can achieve an existential and epistemological connection with his absolute Ălam-e Methal, Which has been considered in mystical texts, can be related to the absolute idea , the possibility of knowledge and cognition and imaging in all three levels of the universe.

Abd al-Rahman Jāmi is a famous poet and writer of the ninth century AH, who is in fact the end of the great Persian poets and is considered the greatest poet after the era of Hafez. Jāmi is a professional Sufi poet who uses Sufi terms in his poetry and prose, and in Baharestan, many examples of good mystical thoughts can be found. Jami has expressed these thoughts mostly in short stories. Throughout Baharestan, Jāmi does not forget his main goal and purpose as a teacher of ethics and mysticism, and teaches readers of mysticism and ethics. Jāmi, like many mystics, considers the main goal of mysticism through the stages of mystical education or the journey of the houses of conduct, which begins with repentance and ends with annihilation, to be the essence of truth, which is the goal of every mystic. In this research, the author uses a descriptive-analytical method and a library method to study the intertextual context of Jāmi’s Sufism and mysticism in Baharestan and to answer the question of how Jāmi in Baharestan uses mystical themes to express his educational and moral goals. Studying Jāmi's mystical ideas in Baharestan concludes that Jāmi has shown interest in Iranian mysticism and the theories of Sheikhs in Khorasan and has used extensive mystical themes along with anecdotes for guidance and instruction as well as teaching others.

The remaining manuscripts of the ancestors are an important part of culture and civilization, and considering it as one of the treasures of cultural heritage is very important. The treatise of Asas al-Ma'rafat is an exquisite work of the tenth century, which has not yet been corrected and published. The work remains only one handwritten note held in the library of Ayatullah Golpayegani from 11.01.2001, and is the basis of this research. Unfortunately, this treatise has not yet been made known. So, due to the importance of this treatise and considering this fact that it has not been known so far, the authors in this research are trying to introduce this work of Kamāl al-Din Siddighi, and to study its content, elements, components, and style. The study of this work shows that Kamāl al-Din Siddighi is a distinguished mystic, spiritual disciple of Jami and a follower of Mahdi al-Din ibn Arabi, and the trace of Ibn Arabi's mysticism is clearly evident in this treatise. Kamāl al-Din Sedighi as a writer is capable of constructing and texturing words greatly. Figurative language, Arabic words and contents, allusions, metaphors, synonyms, complexity of language and literary language that are seen in the other works and texts of this period are clearly evident in this work. This treatise has great importance in the field of cultural study as it contains mystical and philosophical thoughts, terminology, historical information, and so on.

Abu Sa'id Abu al-Khair, as a humane mystic, in spite of the violent behaviors of the legislators of his time, by influencing a spiritual guide and using unconventional and creative methods, without causing annoyance to anyone, commands the good and forbids the bad. It paid for and prevented many anomalies and corruptions. What is examined as the main issue in this article is how Abu Sa'id's practical commitment to this religious duty was fulfilled, despite his tolerance on the one hand, and his reproachful approach on the other, and In the ways that he used to perform this duty, was the commandment of the good and the prohibition of the evil done in the specific jurisprudential sense or in the general sense? What emerged from the studies was that the main method of Abu Sa'id in the use of slang and the prohibition of the use of slang was in accordance with the intellectual and cultural capacities of the people of his time, and he according to the individual differences and spiritual characteristics of individuals. Instead of verbal invitation and direct preaching, he indirectly and indirectly corrects and educates people. In this way, in a paradoxical way, by not engaging in enjoining what is good, he causes "enjoining what is good and forbidding it was denied.

Nahj al-Balagha is the words of Imam Ali, a sublime person who is perfect in theoretical and applied mysticim. Indeed, Imam Ali’s all mystical teachings are not reflected in this great book. He says that we ( Ahl al- Bayt) are the origin of wisdom, so if there is any knowledge and wisdom in the existence or even there is any mystical ideas and thoughts, they belong to us tatally. Thus we can frequently find the virtues of Aha al-Bayt and their sublime thoughts in Nahj al-Balagha. In this article we study these great virtues by citation to Quran and Ahadith-e Nabavi and we also analyse deeply the meaning  of Ahl al-Bayt and one of the most verces of Quran which is called “Verse of Tathiir”. Many of the famous interpretations( Sharh va Tafsir) of Nahj al-Balghah are used as the authentic refrences in the present article. As a result we find that all the mentioned virtues of Ahl al-Bayt are originated and derived from their mystical aspect of life. A descriptive-analytical method based on library research has been used in this study.

The purpose of this study is to investigate the common experiences of Islamic and Indian mystical schools regarding dissolution of individuality. Dissolution of individuality means the transcendence of the body and oneness with the Creator, which in Islamic mysticism is known as annihilation. In this research, by analytical method, by examining the texts of Indian mysticism and Islamic mysticism, we sought to find commonalities and general concepts that have been developed under these commonalities. The result is that in the Upanishad texts and Islamic mysticism;  Man is considered the ultimate cause of creation and in both mystical schools man is the manifestation and mirror of divine attributes. In Indian mysticism, the human soul is influenced by cream on mercury; In the cycle of Samsara; Dissolves from body to body higher or lower. And the only way out of this cycle and dissolution in Brahman; It is knowledge, action or love. In Islamic mysticism, however, there is no reincarnation And the subject of the dissolution of individuality and annihilation in essence by freeing oneself from material constraints and finding esoteric truth and purity; May be. The dissolution of individuality as a common experience between the two ideas of Islamic mysticism and Indian mysticism is similar in general concepts But in terms of details and development of concepts are different from each other. Although in both mystical schools; Love has been introduced as the savior of the human soul.

Mohammad Qahraman is a contemporary poet and researcher who, in addition to writing all kinds of poetry in Farsi and the local dialect of Torbat Heydarieh, published the divan of several poets of the Indian style, such as Sa’eb Tabrizi, and is one of the most influential poets of the last five decades of Khorasan. He wrote most of his poems in the form of traditional ghazal. The hero is a follower of the Indian style and has benefited from this famous style in terms of structure and content. This contemporary poet has paid special attention to mystical concepts and terms in his sonnets. In the present research, which was done in a documentary way, the poet's view of the mystical poetry is based on the mystical traditional texts. The attention of mystical authorities and terms, mention of Tahmidiyeh and beautiful mystical prayers, the composition of eight ‘Sāqi-Nameh’s in the form of sonnets, and the hiring of pub essentials and Wine in the service of mysticism has made the poetry book of his life worth reading. The authors of this research article, while analyzing the content of the mystical sonnets of Mohammad Qahraman, have investigated the content relations of his poetry with mystical texts.

Wisdom and love are two basic topic in Shah Nimatullah Wali’s poems. From Wali’s point of view love is such a divine gift placed in human’s inside. It is a medium to arrive to integrity and luck. The basic idea in Shah Nimatullah Wali’s doctrine is intuition, not logic. Pantheism is reflected frequently in his speech that is under the influence of Ibn Al- Arabi’s thoughts. Shah Wali disagree with materialistic nous and thrift like Attar Neishabury. He belives that wisdom can’t comprehend with love, and it is an abstacle (hijab) to arrive to cognition and true love. On the contrary, he belives that the Universal Intelect ( Aghl-e Kolli) is vicar of God. He worships it and belives that the Universal Intelect as the first creature acts as a collaborator for love. As a result, he confirms that Wisdom is combined to love and mystical madness and there is no conflict between them. This article has been collected by library style and has been processed by analytical and descriptive methods.

When studying mystical texts, in addition to the assimilation relationship of the seeker with God, which is accompanied by trust, fascination, surrender, and finally, there is another relationship that does not respect the sanctity of the sacred and the unholy in the appearance of words and deeds. The association of this "disruptive" attitude with that passive relationship makes every reader feel conflicted. The present essay aims to investigate the causes of hypocrisy in mysticism, what individual or social reasons or mental states can cause the emergence of mysticism. Reflecting on the reasons of anti-Taboo shows that although the arrogance of the mystics in some cases is a protest against the distortion of values, In most cases, it is the product of man's intimacy and fascination with God, and it has nothing to do with mystic devotion.