پژوهشنامه عرفان
سال ششم شماره 12 (بهار و تابستان 1394)

Manichaeism that was founded by the Iranian prophet Mani, is a gnostic faith that is classified among mystic religions. The central tenet of this faith is the descent of spirit from the spiritual realm and its entrapment in the material world, and that, man’s duty in this world is to give up this evil material world by mortification and abstemiousness in order to save his Divine spirit by purity of nature. Manichean tenets have managed to influence some Islamic sects, most notably the Islamic Sufism. Moreover, there are similarities between Manichean mysticism and Islamic Sufism and mysticism. In this study, we have first made a research into Manichaeism and its beliefs, then continued with reviewing its impact on rites and rituals of the Sufis and finally made a comparison between Manichean beliefs and the beliefs of Muslim theosophists to draw a conclusion.

In Ibn Arabi’s works, including Al-Futuhat al-Makkiyya (The Meccan Illuminations) and Fusus al-Ḥikam (Bezels of Wisdom) and in Molavi’s Masnavi the word “Khyal” or imagination has been used in various connotations. Ibn Arabi gives a clearer and more detailed meaning of imagination, both as one of the principal five senses and as one of the components of the existence; and finally he has paid more attention to divine imagination subjectively and objectively and also in relation with boosting one’s religious experiences. On the other hand, Molavi refers to the mundane and carnal aspects of imagination and says it is the principal path of wayfaring by constitution of pluralistic forms. Therefore, there is no discord in connotative meanings of imagination between the two great mystics, although either one of them has covered an aspect of the diversified aspects of the word. Ibn Arabi has kept imagination within scientific research field, while Molavi struggles with it in rational research field.

Salvation and spiritual perfection are major issues about man. In view of Islam, salvation is proximity to the Almighty God. It is an axiological proximity via spiritual journey, abiding by Sharia law, and expressed by such words as “fowz” (victory), “falah” (salvation), “Ind” (near), and “liqa” (countenance) in Arabic lexicography. The key questions in this connection are: What is the meaning and nature of proximity? What happens when those in spiritual journey become nearest to God? Do they experience a real and perfect evolution or they are only entitled to be nearest ones to God? What are the major traits of this proximity? This paper intends to clarify the nature of proximity and its qualities. In Islam, proximity is achieved through spiritual journey and perfection and in realization of proximity, the inborn traits and qualities of man tend to God at the speed of lightening, or at medium or low speed. Then, as a result of internal revolution, he gains pure life and enters the World of Light. Thus proximity is a real, skeptical and acquisitive practice.

This paper, developed by documentary research method, studies Molavi’s opinion on martyrdom. Studies have shown that Molavi considers martyrdom a conscious and optional death of man for proximity to the source of Divine light and existence. He regards martyr as a lover of high rank who gives his life for the Holy Cause. Wisdom and faith germinate love in man and love creates courage and courage finally makes the lover give his life for his beloved. The real beloved welcomes the lives of his lovers who undertake all hardships and calamities for their union. According to him, the value of sacrifice and self-devotion depends upon the value of the one for whom the lover sacrifices himself. He says the excellence and value of the lover is the same as that of the beloved. Therefore, since the beloved of the martyr is the Most Valuable Being, martyr deserves a high and noble status. In view of the sage of Balkh, he who kills his whims either in the course of lesser jihad or in the greater jihad, he shall be recognized as martyr. This is because in both cases the lover has met his beloved after his death and while freeing himself of material pains, he enjoys a good and pleasurable life and time in God’s presence.

In the course of history, Muslim thinkers have tried to clarify compatibility of human will with unity of Divine acts based on the intellectual principles they believe in. Mulla Sadra has tried to make his clarification of unity of Divine acts and human will based on his mystical fundamentals. By virtue of all-encompassing distinction that is a requirement of skepticism in manifestations, all stages of the superior being is available in the stage of subordinate being. God, Who is the Superior of all beings is present in all stages of the subordinate beings. On the other hand, the subordinate being with all its ranks is not present in any stage of superior being. On this basis, physical man descending from the highest degrees of the superior ranks possesses all aforesaid ranks. Similarly, any temperament carries its own attributes with itself. Consequently, man, coming from the highest ranks of the universe, unlike other creatures, possesses all Divine and rational and animal attributes. Thus such a creature deserves to have the power of will.

Argumentations on attributes of mystical experience, existence or lack of reality are among the important philosophical discussions in religion. In case of proving the attribute of mystical experience, one can talk about its qualities and characteristics. This has been extensively discussed in the West, particularly since the 19th century by the philosophers. The key issue in this connection is the proof of the Supreme Being and “The Existence of God” according to the theologians in monotheistic religions. In case of proving the Supreme Being and the reality in mystical experience, the talks will be on the existence of God and proving His Existence. In case of failing to prove the attributes of mystical experience and/or proving its unreality, it will be illogical to prove the existence of the Supreme Being by this reasoning.In a general classification, the theoreticians dealing with this discussion fall into two groups of Substantivists and Constructivists. The first group believes in and support the objectivity of the mystical experience, while the second group deny objectivity of the attribute of the mystical experience. Introducing the discussions on attribute of mystical experience, this study intends to lead a critical approach toward the most important philosophical theories in the West, then compare and contrast them with Allameh Tabatabei’s theory and his philosophical fundamentals.

upon the growth of the theory of vilayat or Jurisprudence in Islamic Sufism and mysticism on the lives of the sages, especially on the way of life of spiritual leader, various lights and shades and ups and downs emerged in the meantime. Each of these lights and shades expresses part of the curiosity of people for more familiarity with the sages and their lifestyles. These ups and downs include various issues as the residence and place of birth of spiritual leaders, death of spiritual leader and way of appointing his successor, scope of power of the sages in possession of external affairs, their spiritual and material journey and the like. In this paper, we will try to clarify the most important aspects of these lights and shades and evaluate the most important issues related to this concept.