نشریه عرفان اسلامی
پیاپی 73 (پاییز 1401)

Monotheism in the term of religions, especially the religion of Islam and the annihilation in God and the subsistence with God in Islam mysticism can be studied and researched from different angles. Despite the valuable researchers that have been done in this field, regardless of the epistemological dimensions of monotheism and annihilation, the question is that how monotheism because of monotheist and annihilation or survival in the way of God can be related? Do they have a separate and independent meaning in the existence of the seeker and the monotheist, as it seems in the mental and attainment dimension of the relationship based on a disagreement about them, or they are intertwined with one in the existence of the monotheist? Definitions of monotheism and its arguments are among the acquired sciences; but in the present knowledge of monotheism, the immediacy of the limits and customs and concepts, the truth will be manifested to him according to the size of the human capacity. In this article, it is mentioned that human beings become monotheists. On the other hand, in mystical conduct and reaching the position of annihilation in God and subsistence with God, the existence of the seeker (Salĭk) will be the same as knowledge. Here is man's knowledge of his lord and the lord's knowledge of the soul, presence, and the very existence of the soul. Understanding this unity between the man and the Lord and the monotheism of the soul is the same as the gift of annihilation in God and subsistence with God.

There are numerous published works remained from Arifs and sages regarding gradual correspondent for mysteries of praying and the differences between true and obligated pray. Those of most predominated belong to Saen -Al-Din Ibn Tarke and Muhyedin Ibn Arabi, two popular Arif in the world of Islam. Saen Al-Din Ibn Tarke’s related attitudes without mentioning the religious jurisprudence laws, assigned explaining the quantitative, declaratory, and verbal secret in features of Salat, the secret of obligated and recommended prayer times and expressing some of its secrets based on gematria by compiling an independent record with the same name. Ibn Arabi in sections 68 and 69 of Al-Futuhat Al-Makiyya despite his legal opinion, decreed and discussed about prayer secrets and purity respectively. It is in a way that others except some mists such as Sabzevari and Imam Khomaini compiled their records under the effect of his thoughts. They mentioned more details regarding religious orders in recommended and obligatory by accompanying with their secrets which his attitudes qualitatively and quantitatively were prioritized. This study is a library research accompanied with editing Manuscript (Asrar Al-Salat Disquisition written by Saen Al-Din Ibn Tarke) with a critical approach. This research aimed to briefly introduce the major points of both precious records and state the circumstance of practical mystical approach in response to the human’s natural needs of praying in the current era.

Morality and moral values are fundamental aspects in life and belief in the absoluteness and stability of moral values has direct and indirect effects on the major issues of human life, especially in modern societies. One of the beliefs about moral absolutists is the objectivity of moral values, according to which the origin and standard of morality are derived from objective, fixed and real truths. This article is dedicated to examining the views of Muhyi-Al-Din Ibn Arabi, the Andalusian muslim mystic and philosopher, in this regard. Therefore, according to Ibn Arabi's theory of divine names and fixed entities, the objectivity of moral values and their immortality and eternity is a fixed and certain thing. According to Ibn Arabi, there is no existence other than God and creation was and will be nothing but the appearance of His names and attributes. According to the theory of divine names and fixed entities, moral virtues and values are nothing but the names and attributes of God, which were manifested by divine holy grace in the fixed entities and in man, which is the place of comprehensive manifestation of divine names, and in the form of morality are emerging. Moral values, attributes and deeds are nothing but the appearance of the names of God and their fixed entities.

The intense effort to inject, promote, and deepen the teachings of pure Islamic mysticism is indispensable in all areas of society, and especially in the realm of principles of management. The purpose of this research is to design and validate the model of Islamic mysticism management: firstly, to show this effect and secondly to save true Islamic mysticism by modeling the perfect human being and completing the managers in Sadra’ian circus, from negative isolation. This study uses an exploratory mixed-design study, and provides a baseline guide to library research and interviewing, based on the Q method, which links quantitative and qualitative data to the final stages of research. To design and validation of the expected model is followed. The model has seven main components: central justice, excellence, social improvement, effectiveness, efficiency, role model, orbital task, and the results indicate that the components of Islamic mysticism management are directly or indirectly related to coefficients ranged from 0.108 to 0.384 with a significant effect on each other and the presented model is statistically confirmed with 95% confidence. Therefore, by utilizing the teachings of Islamic mysticism in management, a divine and more effective manifestation can be presented which leads to the growth of organizations.

Muraqaba is one of the important topics in the mystical conduct of the mystical traditions in Christianity and Islam. Whether it is contemplation or status, there is a difference between the mystics of these two traditions, which is widely mentioned in mysticism. Among the mystics of these two religious traditions, we can mention St. John of the Cross and Ala Al-Dawla Semnani, who spoke about contemplation, and comparing the views of the two has led to novel results. Both believe that in order for Contemplation to take place, seclusion must be practiced, without which contemplation cannot be achieved. While emphasizing both of them, focusing on the environment, ignoring the environment, becoming unconscious, thinking to reach nearness to God, loving attention to God, denying outward thoughts and senses, patience and perseverance prayer in contemplation have been considered as important factors in Muraqaba. Nevertheless, Ala Al-Dawla Semnani considers the mention of language and heart necessary for the seeker to achieve Muraqaba, but according to St. John of the Cross, one should proceed only with God without performing any special deeds. How to enter Contemplation is also different from the point of view of these two mystics. In the method of St. John of the Cross is likened to a ladder and it is stated in general, but Al-Dawla Semnani has explained the conditions and methods of Muraqaba in more detail. In processing the methods of Muraqaba, John is more detailed than Semnani and gives more details.

The fictional and mythical character of Christ has provided a liturgy for literary knowledge. Apart from addressing the role and influence of Jesus in Persian literary texts, this research, with a mystical insight, describes the Trinity, the communion, the ascension, and the course of Jesus in a coherent manner and explains the findings of the problem with the evidence of Persian literature in an interpretive way. Also, by looking at the marvelous life of Christ-with the aim of manifesting the beliefs-it has made clear the need for research. On the other hand, with the view of the metaphor of the species, the Trinity is considered as a cipher of unity, and the cross has been shown as the symbol of the soul, which must be fought with. But regarding the myth of the circle, the ascension as a sign of glory and return is a metaphor of the return to the principle of self, and, with a mystical look, has revealed that with the advent of a wise man as a Christian, the abstract can be lifted from the west to the east of the ascendant. He returned to the real homeland and the realm of love for eternity.

The present research uses a descriptive-analytical method to explain Rumi's view on determinism, free will and the positions of agreement and disagreement without preference over each other which leads to a coherent study in accordance with our religious principles between mysticism and verses. The belief in "fate and predestination" stems from the belief in the principle of general causality in the world. According to this belief, in the universe, every phenomenon has a cause and a measure, and nothing comes into being without a cause and without a definite measure. The purpose of this research is to study predestiation (Qadha and Qadar) in verses and hadiths from Rumi's point of view. In Rumi's Masnavi, the relationship between reason and fate is emphasized in a beautiful and appropriate way. Rumi, like his predecessors, does not have a single and tangible idea of reason, fate, and value, so in his famous work, Masnavi Manavi, he explains this issue.

Mystics and Sufis have always used the verses of the Holy Qur'an to express the concepts and terms of theoretical and practical Mysticism; they did not consider any language more efficient and profound than the language of the Qur'an to express their mystical discoveries, intuitions and experiences. Therefore, many meanings, interpretations, Ta'vil and referent of many verses of the Qur'an can be found in the texts of Mysticism and Sufism. The main focus of this article is to find the referent of Quranic verses in these texts. The selected mystical texts of this article are in Persian. At the beginning of the article, the definition of referent is presented in the context of semantics to distinguish it from the words "concept" and "meaning", and then the definitions of referent and its difference with Ta'vil in the Quranic sciences are explored. Finally, examples of these referents of Quranic verses are mentioned in these texts. "molook" and "Qarye" in verse 34 of Surah An-Naml, "Keramat" in verse 70 of Surah Asra, "Amanat" in verse 72 of Surah Al-Ahzab and the words "Serate Mostaqim", "Taq'va" and "Hava" are examples that have been incorporated in twenty Persian mystical texts.

One of the basic issues in Sufism and Islamic mysticism, especially in theoretical mysticism, is the concept of "kufr" and its status in the universe as well as its role in religion and faith. By studying written works of Muslim mystics, we can see various views in this regard. However, these views are sometimes in clear contradiction, but through studying and putting together these views, we can realize that this concept have had a gradual development in meaning throughout the history of Islamic Sufism. From the 2nd century A.H., when Sufis started to write their thoughts and teachings, this concept was used in meanings similar to the viewpoints of Muslim theologians ans jurists. Then, its meanings changed differently and separately in the writings of Junayd and Hallaj. For a while, this concept received a transcendental point in Sufism and Islamic mysticism and in the thought of Ayn al-Quzat Hamdani, where not only it does not essentially contradict with faith, but also plays a key role in achieving Right and Truth. In this essay, by studying and analyzing the opinions of the Sufis who have spoken or written about the Kufr, we will inquire the semantic evolution of the concept of kufr in Sufism until the 5th century A.H.

Mysticism of Qadiriyya and Hindu Mysticism are originated from two completely separated schools but there are many common aspects between these two doctrines. Qadiriyya is among mystical tariqas in Islam which is attributed to Sheikh Abdul Qadir Gilani (1078-1166) and is impressed by Hindu doctrine in some traditions and customs. Among the philosophical schools in India, the existing customs and rituals such as annihilation with salvation, dhikr with achapai and meditation with yoga have been applied in the Qadiriyya way. What are the similarities between the mysticism of Hindu religions and the Qadiriyya sect, and how did this sect enter the Indian subcontinent by disciples throughout history? The result of this research is that hearing and yoga are both forms of worship to honor the gods and achieve peace and freedom from worldly suffering, and Hindu ascetics, like the Qadiriyya dervishes, purify the soul by intuition, which is called ajapai. Also, their ceremonies are held in Qadiriyah by receiving the cloak, which is the secret of accepting the disciple. It was in the course of historical research that made the process of study difficult for researchers. Lack of research in the field of historical research made it difficult for researchers in present article, so we decided to study these two mystics in our historical path with a descriptive, analytical method.

Nature and mysticism are two topics that have different structures and can be studied with different formulations. In this research, we try to analyze the analytical views about mystical nature and behavior in the intellectual and epistemological systems of Imam Khomeini (RA) and Ayatollah Shah’abadi (RA). In order to identify their intellectual and epistemological attitudes, we must first identify the ontological and anthropological mystical foundations of human nature and then, the characteristics of natur and mystical path, dimensions of nature, the relationship between intellectual knowledge and intuitive knowledge (mystical behavior), love and human nature. We analyzed Imam Khomeini’s and Ayatollah Shah’abadi’s perspectives and finally compared their epistemological intellectual foundations. The results of the research indicate that Ayatollah Shaha’abadi (RA) is a turning point in the historical evolution of the theory of human nature. His remarkable innovation in relation to human nature shows the prominence of his work because he linked the theory of human nature to the topics of psychology and practical wisdom, and has relied on the requirements of human nature to abstract the soul and provide a practical solution for life. Imam Khomeini formulated a systematic theory regarding mystical nature and behavior. He has linked human nature to the position of absolute governor. The research method is descriptive-analytical.

Women are an important element in the field of contemporary literature studies, both as a subject and as a creator.  Sometimes in the text and sometimes in the margins. But with the occurrence of two important events, namely the Islamic Revolution and eight years of holy defense, they have shown different faces.  Women have always been instrumental in the civilization, growth, and prosperity of human societies, along with men, directly or indirectly.  Islam has placed women as an important issue of life and complement to human life in its social, moral and legal issues.  The main purpose of writing this article is to study the feature of an ideal-Islamic women in "Love of the war years".  Since the novel has the greatest capacity to represent the life of contemporary man, it has been tried to highlight the ideological and Islamic concepts of women either.  The results of the research showed that the woman in this novel, unlike previous novels, is not marginalized and her presence along with her intellect and intellectual maturity indicates the socio-intellectual evolution of her after the revolution. Ignoring woman’s physical weaknes, she has consciously used all her power for direct and indirect presence and adheres to all the ideals of the military men.

Khosravani's wisdom has a close relationship with mysticism. Irfan has the ability to communicate with the audience. In the era in which we are living, it is possible to find the influence of "Khosravani's wisdom" in the mind and language of Mehdi Akhawan-e-Sales (M-Omid) with the knowledge of mysticism. The reason is that if we delibrate on it, Khosravani's wisdom is one of the most used sources in mystical literature. religiosity, patriotism, truthfulness, bravery, antiquarianism, in other words, the idea of Iranian archetypes "Sunamun" and the idea of "Ērānšahr" are reflected in Akhawan’s poetry, as one of the prominent contemporary poets. This article aims to find and analyze "Khosravani's wisdom" which is a mixture of Islamic myth and mysticism in Mehdi Akhawan-e-Sales’ point of view. In the foundation of his thought, as one of the prominent contemporary poets, there is a special interest in Iran, his homeland, "Ērānšahr". The method used in this article is a descriptive- analytical research. Let's give a clear and new explanation of the concept of "Khosravani's wisdom" in the mind and language of Akhavan which is one of the basic foundations and important elements of his poetry.

Cheshti is an influential order within the mystic Sufi tradition in India. It has been established as a prominent mystical system. Amir Khosrow Dehlavi, a prominent Indian poet who was influenced by the teachings of this method, has created his own literary works, using his Sufi knowledge of the Chishti way, to explain his mystical views. This descriptive study seeks to examine the mystical aspects of Amir Khosrow's fictional Masnavi. Certainly, the most basic doctrines of Cheshti works reflected in this poet's masnavi are: manifestation, unity of existence, revelation, divine providence, love and eternity, emanating of love through the world, virtual love, compassion, lust, Murshid, abandonment, pleasure, and abstraction. Some of these features have been examined in this study e.g., unity of existence, sight, providence, and divine will. The results reveales the fact that the Sufi principles of the Chishti order have had a direct impact on Amir Khosrow Dehlavi’s works and the terms and expressions of this order have been used to teach and promote the Chishti order.

The foundations of mysticism and sufism are among the most important themes of Islamic culture, Persian and Kurdish literature which have been widely reflected in the works of great Kurdish literature and mysticism, especially in Kurdish folk literature. Mām Ahmad-e-Lotfi, one of the narrators of this story in the form of folklore (oral literature) named as "Beit-e-Kurdi"( Kurdish Verse) which is narrated under the influence of Attar’s Sheikh Sanān, but in terms of anthropology and sociology with a combination of Attar’s mysticism and mystical beliefs of the narrator's period and geography. He has presented a different mystique. This article has been written with the aim of considering the mystical components of the Verse Novel of “Sheikh Sanān” in Kurdish folk literature according to Mām Ahmad-e-Lotfi’s narration. The method of this research is descriptive-analytical method. The findings of the article show that the Kurdish story of Sheikh Sanān has some differences both in form and content, which indicates the cultural and strong influences and developments of mystical culture in various periods of history. Changes in important influential personalities and even some mystical rites are obvious.

Since eternity without beginning (Azal), human has never been able to take no notice of the sacred attribute of beauty. That’s why philosophers and theorists in the field of art and literature have always considered the category of beauty. Therefore, the present paper aimed to analyze the equal terms of beauty in Attar’s poems based on descriptive and library studies, then compare it with Plotinus’ school of aesthetics and investigate the differences and similarities of their viewpoints. According to conducted research, Plotinus’ and Attar's thoughts collision showed that beauty is something graduated and whether in the sensible world or invisible world, it comprehends that human can fifure it out in three different aspects of beauty: by sensation, by intellect and by soul. The provoking point of their different thoughts is that Attar finds sorrow as a way to achieve the beauty of the beloved one but Plotinus believes that understanding of the happiness of the divine beauty is the basis of spiritual enjoyment. Moreover, Attar agrees with Plotinus' viewpoint and gives a religious and mystical feature to the category of beauty.

We know that each class and group use its own language to express the characteristics of its profession and method. Mystics and Sufis are no exception. For this reason, from the beginning of the second half of the second century, through Islamic Sufism and its aftermath, they have created many terms and described and explained them. The first step of sufi’s journey (Soluk) is called Talab. Rumi believes that the requirement of this journey for the seeker (Tāleb) is to be an avid of love, or to serve the Murshid, therefore withMurshid’s blessing and guidance, a desire arises in him. When he reached the desired point, the next step will start which is called Tarab. Rumi’s basic plan for everyone's life is such spiritual that one should either strive for Tarb or Tarb. In fact, his life passed after getting acquainted with Shams transformation. Rumi's attitude towards happiness is so positive. He never places sorrow in his heart and always cries out of love by Sama (Sufi ceremony) and invites everyone to happiness. In his opinion the durable happiness will be achieved when we fall in love. In this research, we want to examine how Rumi explains these two steps, i.e. "Talab" and "Tarab".

God has a certain relationship with creature which has been profoundly described in some of narrations regarding Imam Ali (AS). Based on the findings of this study, God the Almighty is the origin of the universe and can be found everywhere and the world can be considered as a place for His signs and He surrounds everything. As a result, God the Almighty accompanies objects in manifestation i.e. God does not exist inside objects and simultaneously exists within the universe. It means that God is accompanying the creation and every object, so the living creature is a sign of His presence and existence. Ofcourse, the creatures’ value and position are not equal to that of God i.e. they are not at the same position with God the Almighty to accompany Him.Thus God is unique in His nature, but in His manifestation, He can be found alongwith the creatures.

This paper deals with comparactive study of the conceptual metaphor of the mystical wine in Mowlana's lyrics, Khamrieh Ibn Farez’s Khamtiah, and Zohouri Torshizi’s Saghinameh. according to the theoretical frame of Likaf and Johnson. The aim of this study is to identify the semantic term of wine and its origin from their divine and mystical point of view in their poetry. It is because only through this comparison and evaluation the degree of their influence, as well as, we can find out the similarities and differences of their poems. Therefore, to do so, after a research on the figures under discussion, many figurative phrases covering the conceptual metaphor of mystical wine were obtained, and then, the semantic terms and their realms of origin were extracted. Finally, they were analyzed and compared by categorizing them and representing necessary evidence. As a result, the real meaning of mystical wine in their poetry has been found out.