نشریه عرفان اسلامی
پیاپی 75 (بهار 1402)

The effect of the geographical environment on human thinking is a remarkable matter. Islamic Sufism with entering the geographical area of Iran faced new challenges. Iranian mystics and scholars, with a new reading of religion and Quran led the Islamic world gradually to polarization. Soon after, Sufistic romance of Khorasan School was put in opposition to tradition-based Sufism of Baghdad School. Confrontation of these two schools penetrated into fields of thought, politics and society as well. The peak of this conflict was in the death of Hallaj and also the approach the followers of Baghdad and Khorasan schools chose toward that issue. In this study, we discuss the causes and the nature of the confrontation between these two schools. Then, with regard to the importance of Hallaj issue, after investigating the dimensions of Hallaj dispute with Junaid, it became clear that the divergence between these two great mystics had roots in the confrontation of Baghdad and Khorasan schools. These two persons had fundamental disagreements about important issues such as: 1. the political thought, the border between interpretation and explanation of Quran, 3. the meaning of Oneness 4. the conscious rationality and unconsious pondering 5. Arabian servitude and Persian justice- seeking.

Spiritual, sacred, and religious matters are things that human beings always have to use metaphors to understand. It is the property of the human mind that it cannot recognize conceptual and abstract matters without the help of instances of physics. Today, the cognitive sciences, including cognitive linguistics, have analyzed many of the metaphors used in human language and have shown how human beings understand the affairs of existence. The purpose of this study is to examine the human -based metaphor of God, in order to show with a cognitive approach how God has been conceptualized in the minds of two poets of the Persian language, namely Sanaei and Attar. For this purpose, in the books of these two poets, all the verses have been extracted in which human deeds and attributes have been mentioned to God and each of them has been mentioned in the article. The results of this study show that in the minds of these two poets, God is common: the king, the beloved, the craftsman, the host, the butler and the warrior, and in addition, in the Sanaei mind, God is: hairdresser, builder, baker, writer, leader; and in Attar's mind, God is the hunter, the juggler, the mirror worker, the commander, the weaver, and the painter. In this study, the face, waist, hair, lips, pupils, mouth, etc. are the organs that have been used along with evidence to prove the personification metaphor.

The present study, using a descriptive-analytical method, has examined the altruistic and self-sacrificing image of Imam Ali (as) in the thought of Attar and Rumi. The study of their works shows that the reason why modern humans favor their ideas derives from their emphasis on human dignity and value and its most important manifestation is to love and serve human being, altruism. In their works, in addition to the sincere eulogy of Imam Ali (AS) and the expression of his attributes, they both refer to the major events of his life, expressing the kind and sacrificial character of him that God says about him: "And some people sacrifice their lives to gain God's favor." They praised Imam Ali (as) as a great model of moral virtues, especially love, sincerity, altruism and self-sacrifice, and encouraged people to follow him. Because he, who according to Attar is "the mountain of sorrow and the door of knowledge and the center of religion", considers the first principle in associating with people as love, respect and friendship of others and addresses the Malik: "Fill your heart with people's affection and their friendship and favor". "In fact, his practical life has been full respect and trust in others." Rumi also called him "the pride of every prophet and every saint" and called him the master of all believing men and women, who always considered altruism as one of the important principles of his teachings and his heart was full of loving people and guiding them.

Self-knowledge is one of the most important human needs; Different schools have dealt with it in some way. In Islamic mysticism, special attention has been paid to this issue; According to mystics, man reaches growth and perfection in the light of self-knowledge and achieving knowledge of God is possible only through self-knowledge. Attar Neyshabouri is one of the thinkers who tried to make self-knowledge the theme of literary-mystical works put yourself. Understanding the view of this Muslim mystic on the subject of self-knowledge can, on the one hand, pave the way for further research in this field, on the other hand, provide appropriate answers to the questions raised in this field. This study has examined the category of "self-knowledge" from the perspective of the great Muslim mystic, Attar Neyshabouri, in the Mantiq al-Tair; for this study, a descriptive method with content analysis has been adopted. The library method was used to collect information. Descriptive methods and rational reasoning have been used to analyze the findings. First, a brief review of the book Mantiq al-Tair and the importance and place of self-knowledge in this work has been done. The reciprocity of man and God, the essence of matter and the way to deal with it are discussed in the logic of the bird.

Mysticism is a thinking method which is common all around the world and among all people. According to their thoughts, viewpoints and the ultimate goals, all nations have a special point of view on Mysticism.  As a matter of fact, Mysticism is a powerful and beautiful platform by which man is able to show his social virtues and artistic thoughts. As an art, music has a basic and fundamental role in formation of Mysticism and there are many examples in world and also in Iranian Mystucism. From early history of Mysticism, Iranian sufis and mysticshave always used music in order to show their mystical words and thoughts symbolically. Iranian Mysticism has been influenced by Manichaeism, Christianity, Buddhism and Islam. In all these periods there have been music, music instruments, tunes, musitians, and artists. Using a content analysis method, the present article is about to answer some research questions.

Hurufiyyah is an influential mystical Shia of the eighth centuries AH, founded by Fazlullah Naimi, and after his death, his followers began to teach his beliefs. Seyyed Ishaq is one of the followers of Fazlullah and the promoter of Hurufiyyah ideas in Khorasan. In this research, with a library method and with a descriptive-analytical approach, the beliefs of the Hurufiyyah were examined in the book of Mahramname. The results showed, the Hurufiyyah beliefs and personal perceptions of Seyed Ishaq are reflected. From the Horufiy beliefs, the belief in the Imamate of Imam Ali (AS) and his children to Imam Hassan Asgari (AS) has been expressed. The cycle of divinity begins with the Imamate of Hazrat Mahdi (AS), who is the "Fazlollah" and his daughter is his guardian and successor. The world is never empty of the existence of a perfect human being, and following the perfect human being is obligatory, and acting against his will is a sin. Seyyed Ishaq's personal beliefs and perceptions are often expressed through interpretation. His most important interpretations about Imam Ali (as) and his wars have been mentioned. The liberation of the perfect man from the temptations of Satan, infidelity and polytheism due to non-submission to the vicegerent of God, the remaining righteousness of the daughter of Fazlollah and her ability to measure the deeds of the servants of God are other personal interpretations of this book. The numbers 28 and 32 are also mentioned in this book, but not much is emphasized.

In Islamic mysticism, revelation has been and is an important issue. When the mystic, as a result of the purification of the soul and the austerity instilled in him by the mentor and the old man, attains positions and authorities, he has in fact made revelations. Ruzbihan Baqli is one of the great mystics of the sixth century AH, who is undoubtedly one of the two tendencies in Islamic Sufism, which known for two obvious tendencies in Islamic Sufism known as drunkenness and awareness (or in the words of Hafiz Masti and Masturi), Ruzbihan is undoubtedly in the first one. New perspectives on religion and religious beliefs and the emergence of new topics and issues in this regard have long been on the attracted religious thinkers, including the discussion of religious experience. William James considers religion to be the effects, feelings, and events that occur to every human being in loneliness, and considers emotions to be the inherent concept of religion. In his view, religious experience is the essence of religion, in the sense that the truth of religion is the feelings and emotions that arise in man when confronted with the ultimate truth, and other matters, such as the beliefs of deeds and rituals, are later than this experience. The present survey, after dealing with Ruzbihan's revelations, will examine whether Ruzbihan’s revelations can be analyzed according to the model of William James, and if so, what the commonalities and differences between Ruzbihan’s revelations (mystical experience) and religious experience of existence are and what the characteristics of religious experience and mystical experience from the point of view of William James are also, whether the four characteristics that William James put forward in connection with mystical experiences apply to Ruzbihan's revelations. The method of the present study is descriptive-analytical and the method of data collection is library method and books, articles and software are used and also the data collection tool is note taking.

The present paper aims to explain and explore the human beings in Machiavelli's view. By studying Niccolo Machiavelli’s works, everyone realizes that man is a natural truth which should be defined by observing his behavior. Machiavelli interprets man as a contemporary biologist and this is the turning point of his view. Unlike his predecessors who described man from their own certain philosophical approaches, he considers man to be a purely material being in his direct action with society, state and destiny, regardless of Christian ethics. To Machiavelli, man and his destiny have lost their superior meanings and they make sense as a force within nature and in action with society, city, and state, so that it forms his political systematic structure. The analysis and study of Machiavelli’s attitude towards human beings is the focus of the present study which has been done in a library style and descriptive-analytic method.

Tasbīḥ" in the world of creation represents the matter of manifestation and life. When Allah's will be given to creation, (this is important in the face of the manifestation of names) the divine tradition is based on the premise that the existence of any object depends on its glorification. In this regard, the glorification of man, when placed in the path of love for Muqarrabūn (those who are close to Allah), becomes apparent in the form of praise, which is a special glorification for those who are on the path of straight path. In Surah Al-Insan, the Infallible are introduced as an example of intrinsic Muqarrabūn. This surah consists of 31 verse, the verses 5 to 15 describe some of the close ones. Verses 16 to 23 refer to the characteristics of their loved ones and how they relate to their Muqarrabūn, and in the last 7 verses, solutions to the status of Muqarrabūn are presented. Using the method of interpretive structuralism of Surah, the great fact has been obtained that one of the aspects of the glorification of Muqarrabūn in Surah Al-Dahr in terms of their divine being, reveals itself. As for the tasbīḥ (glorification) of the lovers, it is concluded that due to their love with the Muqarrabūn, they will be placed in the context of the tasbīḥ of the straight path, which will bring them to the level of acquired nearness by the grace of Allah, which is the praise of Ashab Al- Yamin.

Throughout history, Sufi and mystical interpretive currents on the one hand to respond to the cognitive and epistemological needs of the audience and attention to its moral, educational and spiritual aspects have been considered by the commentators of the Holy Quran, and on the other hand due to the existence Deviations in mystical interpretations have their opponents and have damages in the basic, methodological and final domains. The purpose of this study is to identify, analyze and investigate the damages of the basic, methodological and final areas of mystical interpretation of the Holy Quran. This research is an applied research in terms of purpose and a qualitative research in terms of data collection. In terms of research method, it is descriptive-analytical. The findings of this study can be used for the purpose of writing mystical commentaries and expressing the meaning and purpose of God Almighty verses with an educational and cognitive approach to promote morality and educate the audience of the Holy Quran.

One of the prominent features of the ninth century AH in terms of religion was the spread of the Shiite religion and the expression of a cultural and cultured stratum towards this religion. The Timurids policy of religious freedom, which was a continuation of the Mongols policy. It paved the way for the conflict of votes. In this regard, the Shiite school, which had a firm belief base, grew significantly with spiritual, divine and mystical motives, which finally laid the groundwork for the formation of a Shiite government. There is also calm after the conquests of Timur and his interest and respect for scholars, scientists and Sufis. In this period, they were scholars or Shiites and based their writings on mysticism and Shiism, and if they were Sunnis, they were Sunnis with little prejudice or inclination towards Shiites. Now, the efforts of scholars and scientists in the previous period and at the same time as the Timurids came to power to create Shiism are important, which this study addresses. The method of this research is (descriptive-analytical). The main question of this research is based on the question of whether by studying the works of scientists in this period, their mystical views on.

The institution of the family is the main pillar of society and the foundation of various cultures and the foundation of happiness or misery of people and nations; therefore, the teachings of Islam, as well as mystical teachings, which are the program of human happiness and evolution, have special care for the health, growth and dynamics of this fateful institution. Family is an institution that is formed based on the marriage of a man and a woman and develops with reproduction. This institution is the basis of building human personality and the most important factor in the evolution of society. The present article is descriptive and analytical and the findings indicate that Islam as well as mystical teachings have provided very important guidelines for establishing and consolidating this fateful institution and preventing its collapse. Reflecting on these guidelines clearly shows that these two rich sources are rooted in divine revelation and are in accordance with human nature, and there is no other way to protect the family and prevent its collapse than following the guidelines of this divine religion.

Poverty as a stage of life is of great importance not only in literature, but also in the mystical field. The seeker in this position achieves the annihilation of God by denying the transcendence of God, which is the ultimate mysticism. This study has analytically-comparatively examined and compared the views of two prominent mystics and poets of the eighth century, Khajuye Kermani and Shah Nematullah Vali, regarding the concept of poverty. Findings show that both poets' view of poverty includes spiritual poverty, which elevates the human spirit to perfection and a high position in relation to richness. The difference is that Khajou has considered material poverty in some verses that have low frequency. He also used other terms in the meaning of poverty, such as: begging, poverty, while Shah Nematullah, in addition to these words, also used the word "dervish" a lot. This kind of application of poverty indicates the diversity of the Sufi language of the two poets in expressing their mystical purpose and the duality of the concept of poverty.

One of the unknown mystics of ninth century is Sharaf A-ldiln Ali Yazdi, whose book “Zafarnameh” won him the reputation of a prominent historian. Even though the recent discoveries and researches on his works have shown other aspects of his academic character, but the presentation of his recently discovered manuscript named “Al-tohid Men Nafas Al-Rahman” results in his fame and recognition as a mystic among his such qualities as a historian, man of letters, astrologer, mathematician, Lexicographer, and musician that was unknown to this day. In this study, aside from analysis of Sharaf Al-diln Ali Yazdi’s life and spiritual character, his mystical point of view for such notions as Theism, Ontology, Anthropology are also verified. Sharaf Al-diln believes in the unity of essence in the multiplicity of degrees and considers the creation of the universe, which is a form of merciful breathing, as a display of the manifestation of the beautiful names of God and the orbit of love.Historical evidence shows his allegiance to Nematullah Vali in comport and his Teleporting, alongside his political and social involvements, is also very prominent and significant.

One of the central concepts in the issues of governance in Islam is security, which has been emphasized according to verses and hadiths.For a long time, one of the main concerns of human beings has been to provide security in various areas of life. Many wars and peace have taken place and continue to provide security.Security in Islam, in terms of the term and concept, has a wide and comprehensive dimension and horizon.On the other hand, in a society, one of the most important functions of the governing body is to provide security in all dimensions and areas.This is something that in Islamic-based governments, in addition to modern theoretical support, also benefits from the fountain of Islamic thought. The Qur'an and Sunnah have stated the duty of the government in providing security as a task. Islamic mysticism has not been deprived of this issue and security has appeared and updated with different types and examples in the words of mystics. This research intends to address this basic issue for the first time. The results of the research indicate that mystics look at security following the Qur'an and Sunnah as a possibility for worldly and otherworldly happiness, and mystics' view of following the Qur'an is based on the practical implementation of security in society.

Hafez is a thoughtful poet who, in addition to expressing emotional and sentimental experiences, seeks to express the meaning and truth of these experiences and his spiritual reflections on the side of his poems, and can deepen the epistemological construct in using the ontological words "God, man, man, kingdom, world, etc." He searched and discovered in his poetry and thought. Meanwhile, the word and concept of "God" is one of the most common key concepts of Hafez's Divan. This research seeks to answer the question in the descriptive-analytical way and based on Izutsu's semantic theory: What is the meaning or concepts of God in Hafez's poetry and thought? The researcher's findings indicate that: Hafez's epistemological thought and view is designed in a "God-centered" atmosphere. This epistemological view of the Qur'an and mystical texts such as: Mersad al-Ebad and Kashf al-Asrar Hafez is the source of Hafez's view of the truth of the universe, but the method, color, and gender of the God-believing attitude in his poetry are not uniform, and there are many examples of popular, devout, existential unity, intuition, etc. in Hafez's Divan. Fields of common ideas in those days - such as Ash'ari theology, algebraic view, Sufi and theological thought and 2- In Hafez's poetry, he found and showed, but his attitude often seems "personal, innovative and independent, and the "romantic and friendly" approach has a more meaningful presence in the content of his poetry.

Foqaha’s opinion about the Hadithes which include prayers can be classified into two categories: 1. Some of Hadithes including prayer should be validiated according to the rules of Fiqh and be confirmed like the other Hadiths. So some criteria have been presentedto show the accurate or inaccurate Hadith.Therefore some Hadiths are aporcryphal or corrupted. 2. Hadiths which have the criterion of “man balaqah”.This type of Hadiths ignore the mentioned criteria and deficiency of the “Ravii”. This is called the rule of “Tasamoh” which means tolerance. Based on the Based on the rule of Tasamoh and Hadiths which are” man balaqah” if somebody knows the lack of Criterion of Halith, he should red it to the intention of becoming close to Allah (Qorb). The article intends to figure out the various aspects ofvalidiation of the Hadiths which contain prayers by Faqih’s poin of view.

Love is one of the fundamental issues of mysticism, so that without considering that mysticism and transcendental power, it is not comprehensible. In mystical literature, love has a high position; hence, much of the mystical literature is devoted to this subject. In mystical literature, especially in the words of Sheikh Ala'd-dowlah and Imam Khomeini, which is the subject of this research, love can be viewed from the point of true love. The flow of love mysticism in the theoretical and practical aspects has the characteristics that in the poems of Ala'd-dowlah one can find out how he has been able to apply the flow of love mysticism in his poems and in comparison with the ideas of Imam Khomeini in this subject, one can get To the extent that the mystical mysticism of the poets of Khorasan has been able to influence the mystical votes of a contemporary mystic though differently. The claim and achievement of this research is that Imam Khomeini, as a mystic who emerged from the school of Ibn Arabi and Molla Sadrà , accepted the principles of the mysticism of Khorasan altogether in general, and especially in the case of his poems The other one expresses, but sometimes, especially in his poems, he has raised the same principles in another way, and is a common expression in Ibn Arabi's School, and influenced by the common approach in Shiite jurisprudence, to the principles of observing certain traditions of mysticism Love, like virtual love, has not paid much attention.

The existence of evil has been a problem for worshipers for centuries. It seems difficult to believe that the world, with its large number of evil creatures and under the absolute control of the supreme good, the omnipotent, the omniscient. The importance of the worldview regarding evil is such that it is seen as one of the most important and prominent themes, not only in theological, philosophical and theological texts, but also in literary texts. In this article, after brief references to the answers given to the problem of evil, the authors deal with the examples of the problem of evil in Sanae'i Hadiqat Al- Haqiqa by descriptive-analytical method. Hakim Sanaei is a follower of Ash'ari-Maturidi in terms of doctrinal and theological principles and has thought about it in this field of thought. The conclusion obtained from this research indicates that Sanaei agrees with the divine sages on the issue of evil and rejects evil in general. According to his system of thought, the divine will is pure good, and this principle is one of the most basic foundations of his worldview, and he has spoken about it in different interpretations.

All the myths about music, such as Hermes, Pythagoras, Apollo, etc., indicate the emergence of musical myths. According to these myths, there is a kind of cosmic music, with a metaphysical dimension, which, from the point of view of Indian thinkers, does not lead to any innovation, or is reflected by the expansion of a concept by Neoplatonists such as Boethius, all the music of the universe. They are a cosmopolitan music. From this point of view, by liberating music from a one-sided and monologue atmosphere, all beings have a contemporaneous human spirit, as a result of which heavenly songs are flowing in them. Considering the connections between the scope of Islamic mysticism and the science of music, in a study of the functions of cosmic music in various mystical texts, it was observed that cosmic music in topics such as the Old Testament (associating the word of truth with listening to each song and sub-hearing due to divine tendencies, the flow of cosmic music in all beings and its enjoyment in proportion to the capacity and inner states, the background of the intuition of heavenly truths through the music of this world and the prominent manifestation has it. The present study has been descriptive-analytical.