نشریه عرفان اسلامی
پیاپی 25 (پاییز 1389)

One of the social aspects of mysticism is spiritual relation and mystical marriage that are deemed as a new model for family life. In mysticism, marriage is a divine experiment and a decent basis for self improvement and divine satisfaction, serving family members. A mystic assumes the earthly love as a means of achieving divine love, and according to the rule of affection and self sacrifice, he accomplishes a sort of spiritual relation in addition to following Shariah verdicts, out of which fortunate children have been brought up. This paper exemplifies some documented instances of mystical family life so as to prove that mysticism brings about originality to marriage and has a very interesting assumption for family relations. The model, thus offered, can overcome a lot of family problems in today communities.

Abubakr Shebelli is associated with "Shebelleh", a village out of Asroshaneh villages located in Mesopotamia region. But he grew up in Baghdad. He is known as one of the Tariqa's great figures during the late fourth and early fifth Hegira. Since he is originally from Iran and was on a mission in Iran as assigned by the then government, he knew something about the pantheism and love of one's right, fairness, and kindness toward people. Such an original disposition urged him to get detached from the discredited world and in general turn toward the realm of resourceful God. His great master in Tariqa and Mysticism was Jonaid. Jonaid was pro illumination (Sahv), but Shebelli didnt follow his master's method and turned towards the world of intoxication.

Despite the fact that there are many existing differences between philosophers and mystics in terms of principles, objectives, and methodologies, Islamic philosophy has been greatly impressive on Islamic mysticism. The scope of impression extends to three areas of ontology; methods of evidencing and conveying mystical findings; and the relation between man and God. In ontology, the main subject and object of Islamic mysticism is recognizing God regarding his names and attributes in order to link His Almighty, and since it relies on personal monism and deems the created world to be a sign of Him and never assumes them to have an independent existence, but it never ignores ontology and provides a philosophical ontological system through philosophical terms. 2- in the field of evidencing and conveying mystical findings, since the mystic's understanding had been intuitive, personal, unable to be conveyed or evidenced, they were usually condemned. But the strives of Ibn Arabi and later mystics by means of evidential reasoning and rational explanation helped Islamic mystics to impersonalize their spiritual and inner findings and could convey to others in a safe way, and as a result address mysticism as a science. By rational explanation of intuitive realities and using philosophical jargon and expressions, the mystic has been inspired by philosophy in a totally mystical content via rational reasoning on mystical findings. 3- regarding human relation with God, there is a lovely relation between creator and creature that causes an aspirational movement toward affinity of the absolute perfection (God) in the inferior level. The theoretical explanation of such a perfection movement and its stages are affected by the philosophical notions of Aristotle, Flotin, and Sohrevardi.

Invocation of God, the repetition of the name(s) of God, removes any impurities of one’s heart. It is the spiritual behavior of Sufis and reminds the eternal bond between man and God. Sufis believe that to meet the bond and to achieve the invoked one must say the name of God because God is present in His own names. In Kobraviah tariqa saying the words ‘La Ilahah Illallah’ (there is no other gods but Allah) is underscored so that the invoker proves the absolute existence by denying whatever beyond God. Such an invocation of God and other ones will be transformed into light and turn heart into its own lighting nature. Invocation of God is divided into two types, that is, verbal and heartfelt. In Kobraviah tariqa the superiority is achieved through concealed and heartfelt invocation of God, which in proportion with heart itself has different stages so that at the top one invocation of God and invoker and the invoked are unified and as such the invoked invokes inside the invoker and the invoker achieves continuous invocation leading to the intuition of God. The whole living elements of the person is united and recite the word ‘Allah’. This paper also gives a detailed explanation on the ritual of invocation, how to invocate, and retention of breath, eulogy, recalling death, role of mentor in invocation and inspiring invocation.

One of the concepts available in human behavior as well as the ups and downs of social life during past centuries which is encircled in ambiguity and bears anxiety is solitude. This paper endeavors to explore the remarks made by impeccable figures of religion and prominent Islamic mystics through studying the importance and position of solitude in the Koran. According to this study solitude has an inner and an outer aspect which its inner aspect acts as a tool by means of which the spiritual traveler enjoys on a special occasion and conditions prescribed by the sheikh and mentor and by following Shariah principles aiming at purifying soul and polishing heart, and the inner aspect of solitude which is continuous attention and invocation and permanent thinking and leaving self interest and serving the Almighty. It is totally clear that what makes the purpose of holy canon is the truth about solitude and its inner aspect which is achieved by the correct pass through spiritual journey and dwelling in outer solitude in a balanced manner.

Najmodding Razi, just like one of his prominent contemporary mystics, has contemplated over the status of human being from different perspectives and has focused on his destiny in three stages, namely origin, living, and resurrection. At first, this paper points out the relation between the stated ideas and the worldviews of the writers to find out what Najmodding Razi has uttered about mankind stems from his own mystical worldview. Then, it skims through the duality of human life plus other points that the writer has addressed about ghost, so as to find out he assumes human ghost to be the rider and his body as the carrier. And allegorically it seems that human souls lie between the two extremes of purity and corruption, and it is by means of such ghosts that they can be ranked from the highest point, that is prophethood, to the lowest rank, that is infidelity and hypocrisy. Other discussions in this paper include man's craving for being directed; potential talent of man to evolve and to perfect; the stages of human cognition that is rational, theoretical, and intuitive; man's interaction with other human beings; and friendship with sheikh.

During various centuries, literary figures and eloquent speakers have brought about a revolution in using metaphors and similes so that it has caused an evolution in meaning and word. By evolving metaphors and similes, meaning and concept was detached from an apparent and superficial aspect and language was filled with mystery and secrecy. Therefore, a large portion of our literary and cultural heritage is located in mystic's books in a secretive and metaphorical jargon, so that to fathom them is impossible without decoding the secret and metaphorical meaning. The mysterious and metaphorical nature of a lot of such glossaries has caused some researchers and Tariqa followers to make a definition and explanation of them from 7th centuries onward. By studying and reflecting on such terminologies, that some of them called it mystical glossaries, it was found out that the points stated in such glossaries were largely ambiguous and unclear, a large number of them having no examples written. Using the word ringlet, the writer deals with a comparative study of mystical glossaries and present the different and similar viewpoints of the authors of such glossaries via evidences from prominent poets and writers.

The concept of perfection and the nature of perfect man have been a source of argument between scholars and mystics since long time in the past. Although the ancient Iranian rituals have taken such concepts as "old man" or "primitive man" somehow into account, their original position is known to be Islamic Iranian. Ibn Arabi is one of those outstanding thinkers who have portrayed the perfect man's feature on account of his interest in mystical approach based on love and revelation and intuition. Some Islamic Iranian philosophers and scholars such as Farabi and Avicenna are promoters of philosophical and rationalistic approach on perfect man, whereas Molla Sadra, who is affected by Mohyeddin Arabi, elaborates on perfect man via both mystical and philosophical approaches.

Sufism in Islam has double features: the old feature, a type of Sufism which came to being among Muslims in early centuries; later feature that current Muslims have made up.Hassan Basri is known to be the most outstanding figure of ascetic Sufism in first and second centuries Hegira. Though asceticism is not the only source of Sufism, one can trace the ascetism background in other people's resources as well as Islamic trainings. Hassan Basri is an ascetic who was inspired in terms of asceticism and Sufism by both the beliefs and notions of other nations and Koranic trainings as well as tradition and behavior of the Prophet and well known disciples of his time. Thus, the study of his Sufism and ascetism will remove any contrary remarks said about such an Islamic outstanding figure. In addition, the incentive behind Hassan's affinity toward ascetism and Sufism is rooted in his idea of cognitive approach. There is no doubt that the early Sufi's theoretical sophisticate and ascetic trainings including Hassan Basri is not known enough. The paper seeks to find out the above.

One of the main conditions to refine one's soul for divine spiritual traveler and followers of mystical revelation and intuition is "soul austerity". Austerity in Islamic mysticism has certain conditions and specifications that the writers seek to reveal. Accordingly, first the word and literary definitions are presented, and then the Koranic verses and stated relations are sought for them to find out the certain degrees and their methodologies and relation with the stages of soul. In the end, object, intention, and obligations of soul are provided.

Mysticism is a kind of monotheistic worldview together with its mental, cultural, social, and religious dimensions, which is grown out of Islam, and has come to bloom through some centuries and has evolved in its ups and downs, and has found some followers and friends. Undoubtedly, and out of any other intentions, master Shahriyar should be known as one of its school graduates who by having a religiously training family background and biased on Islamic principles moved into its realm.This paper is seeking the mysterious and pleasant poems of Shahriyar so as to deal with the key words entering into the realm of mysticism and spiritual journey, that is, "tavern and drinking place", and as its potential to write, try to find out the usage of such expressions and their applications in Shahriyar's poetry, so that there could be another way into recognizing the elite concepts and beliefs of his poetry.