نشریه عرفان اسلامی
پیاپی 34 (زمستان 1391)

Baba Taher Hamadani and the enlightened mystic known fifth century AD, which is juicy and meaningful couplet couplet him among the most prominent Iranian literary history is considered. Demonstrates knowledge of the principles of his religious poems harmonic pleasant and mystical delicacy. But because his lyrics have changed over time and what was recorded in the books about the history of various mythical is idea the character and the way in an aura of ambiguity has gone down. Therefore, in this study we have attempted to examine the remains of his poems and some brief sentences also citing the opinions of the authors and researchers, and thought his perspective on things mystical to examine. Hoping to take a step forward in this field.

In the realm of mysticism, art is a kind of spiritual journey in which the artist, heavenly and spiritually inspired, achieves intuition. In fact, the Islamic art and architecture is the manifestation of the almighty revelation on the earth, the delicacy and subtleness of which will take the mystics to the apocalypse and intuition. Traditional historic buildings in the Islamic architecture are emblems of the heaven and manifestation of the divinely tradition in which the skills and delicacies used come in close relation with the spiritual and metaphysical principles. Meticulous attention to the decorations and drawings, as well as the selection of the statements and concepts used in the inscriptions on the Islamic buildings, can make one witness the direct and indirect impact of Islamic mysticism and Sufism over the designs. The abundance of the Koranic verses in the inscriptions and mosques decorations and shrines and Imam Descendents shrines and domes, including Soltaniyeh Dome where every inch is sainted and virtue stricken, could be related to the topic of "citation" and "beads" that are among the major issues of Islamic Sufism and mysticism. In addition, the image or design of a "star" as a symbol of illumination and beauty, the center of which is the word "Allah" and sided by the words Mohammad and Ali demonstrate the spiritual leadership of God and divine leaders within the internal and external direction of Tariqa disciples, which are abundantly seen in the designs and images of the domes decorations, especially Soltaniyeh. The unity between Shariah, Tariqa, and reality is one of the major issues of mysticism that are easily seen in some parts of inscriptions and designs of Islamic buildings, including Soltaniyeh, "Allah, Mohammad, Ali" adjacent. Within the decoration, the word "Allah" signifies reality, the word "Mohammad" signifies Shariah, and the word "Ali" signifies Tariqa. In addition, the sole use of the grand name of "Allah" exclusively used in inscriptions and decoration of Islamic buildings represents the principle of "monotheism" and mystical monotheism in Islamic Sufism.

As a stubborn entity misleading human being in Abraham related religions, Satan is a significant and questionable subject matter among philosophers, theologians, and mystics. The interpreters have three view points towards Satan. First, it is a genie. Second, it was an angel at first but became a genie. And third, it was an angel.The followers of every one of these standpoints have resorted to a lot of verses and traditions but a closer look reveals that Satan was a genie at first and because of a lot of worshipping had a position among the angels. From mystics point of view there are various standpoints available. Most mystics assume Satan as a symbol of wickedness and a source of seducing human being. However, some of them including Hallaj, Eynolghozat-e- Hamedani, Ahmad Ghazali, etc. defend Satan and believe it as a pure lover of God and a real theist. Hallaj believed that Satan is even more theist than God Himself and proudly wears the clothes of damnation. Despite the defense made against Satan, mystics find fault with its disobedience, pride, spiritual blind, and inability to see behind the surface meaning.In the school of pantheism, Satan and demons and wicked ones are manifestation of the glory characters of the Almighty that are not detached from the will of God. In the end, it is concluded that the purpose of deniers and supporters and worshipers of Satan all refer to monotheistic standpoint of Islam. This paper is prepared in a descriptive and analytical method.

Real monotheist is the same perfect human being that reached the position of witness and manifestation that is the highest rank belonging to the prophet Mohammad. Any person who deals with this subject matter, while not using the term ‘perfect man’, and that stated at the center of the poetry, is Sanayee Qaznavi, the poet and mystic of 6th century AH. Upon ranking the perfect man, he stated a lot about divine cognition and believes that the way of getting to the final destination is to be their followers. He is to wonderment position as will of divine prophets in cognition and reaching to the right and passing way in God and survival on God and the role of human wisdom in reaching to this statute had significant poems. Also he believes that following sacred law in route of mystic path to reaching fact. He believes it as a procedure of perfect man to reach the right.

The story of Noah (peace be upon him) in the Koran has set forth very laconic. And this brevity proves the Koran's miracle. Because God doesn’t wish only to tell story. But his aim is posterity's lesson and nothing else. But for the reason that in this biography, God content's to generality, the scientists that knew Torah, the gospel and the other sciences of religions, they started on a work and intended to fill this vacuums by religious stories of different religions. This affair has caused that prophet's story to become fanciful. And has lessened from its holiness aspect. And now a days, that produce a destructive effects to framework of Islam and prophet's dignity. Furthermore, the commentarial books have aid to expansion of Israiliat or stories of Jewish and Christian, that from this darkness can name a water of life like Kashfolasrar, that with expurgation, that book would become the joy of soul of readers. Meibody has begin the composing of his book in the year 184 Hejira. In this matchless commentarial and mystical book, willy-nilly he adzes to the root. If legendary stories expurgate from commentary's of the Koran, essence of religious will take place without of any lateral accidents. To make known and to separate of Israiliat that produce effects on story of Noah in Kashfolasrar commentary, is essential aim of this essay.

This paper, with descriptive – analytic method, has investigated the status and role of intuition in Mystics dreams. In this survey, is based general and specific meaning of intuition, namely the visibility of God and understanding the meanings of this world and other world. To achieve this goal, the dreams of mystics with the theme of intuition are discussed and investigated in two parts: the solving of mental concerns and problems and the intuition of future events. This study shows that one of the most important functions of dream of mystics has had solving of mental concerns and problems that are in the area of religious and mystical problems. In addition to, They express these problems through dreams, they impact on the audiences too, since these problems has been solved by the language of God, the prophet and elders of Sofia. It can be also viewed the inspired intuitions that inform the events that hadn’t happened in reality yet.

For numerous reasons Kharabat and its special position in sun-worship has not been studied from lexical view and a comprehensive independent meaning has not been defined for it. The incomprehensibility or in another word not to get to the bottom of the subject has caused that everybody analyzes and criticizes it. Historical evolution and lexical development of this word shows that Kharabat has been in fact "Khourabe" in Mithraism that through passing difficult stages the seeker has reached it. After Islam and Gnosticism and Sufism emergence this word manifested in gnostic and literary works by numerous frequencies and it found its way into calender literature so that everybody interpreted it by its own apprehension and unfortunately this word encountered deviation which is different from its special position in Mithraism; and unfortunately it was in general defined as bar and place of pleasure and undiscerning persons thought that purpose of Kharabat is this negative aspect, while such Gnostics as Shabestary, Sanaee, Hafez and so on paid attention to its essence and spoke about a lot. So in present paper the author tries to explain that what is the original meaning of Kharabat and how did it change and that how much various views of researchers in different aspects can have effect on a general totaling in order to achieve to Kharabat meaning.

Geography is an old science and because it is the basis of human and natural phenomenon always has been studying the relation between these two phenomenon that have been forming the basis of universe. The characteristic of these two phenomenon have a close relation with the Lord, faith and Gnosticism believes. We can see these relations in philosophic thoughts in worship the stone, mountain and holiness of rivers to furbish the sins and faults and today the inner emotions of human have been exhibiting in sunrise and sunset or cold relations that connected to nature because of cold weather, and the endless power of Lord has shown beautifully by painting the peak of a mountain to show the stabilization of motherland a river on the feet of mountain as the symbol of life procedure. These pictures have been exhibited the inner hidden essence in out of descriptor geography. We can not consider human in empty and separation of geography. Even in holy universe birth of music, lyric and melody is synchronized to outset geography΄ melody in nature with the sound of rivers, thunders and birds song, and they have created the Gnosticism melody. In this library research with in depend agents of art and Gnosticism literature that are related to geography agent, this conclusion is reached that geography as an old science has an important part in both art,Gnosticism literature, faith and believes.

Believing in parable universe, or the intermediate world, between the senses world and the logical one, began before the Islamic period in Iran, and was introduced by well known philosophers of Iran including Sheikh Shahabudding Sohrevardi, Sadrolmoteahhelin Shirazi, Molla Hadi Sabzevari, and the like. Other mystics such as Ibn Arabi, Mowlana Jalaleddin Mohammad Balkhi, Seyyed Heydar Amoli, Sheikh Mahmood Shabestari, Lahiji, Abdurrahman Jami, Mirfenderski, and so on also emphasized the necessity of such a universe in mystical journey. It is endeavored in this paper that a summary of the ideas and beliefs of the above scholars to be presented and further details of the parable universe to be analyzed.Mystics slightly differed on the hierarchy of the world of existence; however, all of them admit to an intermediate world of parable world, i.e. limbo. They have divided the parable world into the 'dependent attached world' and 'independent detached world'. Mohyeddin Ibn Arabi, the ancestor of theoretical mysticism, attempted to design the fiction universe after Sohrehvardi and his mystical principle had a great impact on the sublime philosophy.