پژوهش نامه اخلاق
پیاپی 6 (زمستان 1388)

In this paper, Islamic religious texts along with the views of Muslim great scholars have been surveyed at first and then, relying on his poems, Mawlana‘s view on the field has been made clear. As is understood by Quranic and traditional texts and also by the views of great Muslim mystics, heart is of a fundamental and vital part in human inner life and perception to such an extent that without heart man would be nothing. Man is mystically evaluated according to the heart. By the help of heart man is able to become an example for Divine throne, if cuting it off from all other than God and centering only on Him.

In this paper, false-need-choosing among the students in azad university of Falavarjan and Esfahan University has been comparatively studied. The study has performed in a descriptive manner. As has been made clear, the students of both universities are of much harmony in satisfying their needs by the help of religious standards. As is shown, recognizing and introducing true needs can be counted as an effective agent for keeping young generation against damages.

Divine awareness in the nobler Prophet can be find in Quranic verses, traditions, and the speeches of those of inner knowledge including the poets of mysticism; the awareness has been manifested in the existence of the nobler Prophet. The companions of the Prophet such as ibn Abbas and, in particular, Amir-e mo‘amenan, commander of the believers, Ali (a) have shown a manifestation of the Prophet‘s illuminative visage in their own statements; the visage that in frutful moments of worshipping God, the light, brightness and accompanying with Divine angels have been manifested in it. Mawlavi, Sa‘di, Khaqani, Nezami, and Sanaie can be counted among those poets who have presented this brightness of the existence of the nobler Prophet in their poems.

The nature of traditional Sûfism, a mystical movement in Islam, has been put forward in this paper to be introduced. The meaning of the word Sûffi has been presented at first and then different branches of Islamic Sûfism have been taken into consideration. The first Sunni mystical movement against the Household of the Prophet has been established by Othmân ibn Sharîk Kûfî known as Abû Hâshim Kûfî. It is the movement referred to by Jâmî, in Nafahât aluns, and Qushîrî, two great Sûffi scholars. Abû Ĥâshim wore the same woolen clothes as monks and propagated the theory of unity and incarnation, hulûl. In the time following Abû Yazîd Basþâmî, he propagated the sects of Yazîdiyeh, Basþâmiyeh and Shaþâriyeh. The sects Juneydiyeh, Nûriyeh, Kharâziyeh, Þeyfûriyeh, Qassâriyeh, Suĥeyliyeh, Naqshbandiyeh and Dhahabiyeh were founded by Abul Qâsim Juneyd ibn Muĥammad Baghdâdî, Aĥmad ibn Muĥammad Nûrî, Abû Sad Kharâzand, Bâyazîd Siþfûr ibn ّÎsâ Basþâmî, Ĥamdûn ibn Aĥmad Ammârih Qassâr, Suĥeyl ibn Abdullâh Tustarî, Ibrâhîm Adham and Maّrûf Karkhî respectively. This paper has studied two common mystical sects of Dhahabiyeh and Nimatullâhi Gunâbâdiyeh. Some basic teachings of the sects such as absolute leadership of the Aqþâb, typical Mahdaviyat, heresy in Islamic tax and exaggeration toward Imâm Ali and the Aqþâb of dynasty have been critically studied. In addition, some false claims of the mystics on their connection to Shiite scholars have been rejected and finally some religious edicts of Shiite jurisprudents on Sufism have been mentioned.

In the educational principles of The Holy Quran,many interesting and genuine events such as the awakening of the soul in the face of adversities, the belief of the Pharaoh’s magicians, Abraham’s assurance and trust, and many others have been stated that all indicate a spiritual journey which is a sign of man’s deep thinking and his God-seeking nature.In this inner journey, the overt and covert coverings of truth are taken away sooner in contrast with mystical methods and ways. and the result of the uncovering of truth in human becomes clear which its effectiveness depends on the rates of individuals’ beliefs and its practical implications does have great educational impacts in helping and leading human beings. The present study investigates spiritual journey and its features in the Quran and also its difference with mystical experiences and ways.

Mystical method is known to be intuitive and the safety of the method consists in purifying human soul and asceticism. The least possible speaking, eating and sleeping and loneliness and continual mentioning memory of God have been regarded as safe methods for lawful asceticism. Asceticism should be performed methodically and permanently: in this way it would be useful. In mysticism, protecting human soul against earthly pleasures and properties, putting it in hardness by practicing science and theosophy and causing it perform worships permanently have been known useful for it to be developed. It should be stated that asceticism can be useful only when based on awareness. Muslim mystics have considered spiritual journey of some stations. The basic stations have been numbered ten stations, each one being of ten entrances.

Then scientific and practical characteristics of a mystical master and disciple have been taken into consideration. Moreover a disciple’s advantages of holding an aware and mujtahid master supported by God and innocent perfect man has been studied. In practical mysticism, the essential purpose of man has been taken as deification and approximation to God. It should be reminded that only under the spiritual and cognitional guidance of the Divine perfect man and his true learned disciples, such a high purpose would be attainable. The author, thus, intended to show the straight path of spiritual journey, introduce the cases of ought and ought not of mysticism, criticize disciple and master’s relationship and refer to the effects arose in associating the great men of Quran and mysticism. And consequently it has been proved that treading spiritual path without a deeply religious learned master may never be possible; a master who, having understood monotheism and Divine leadership well, has based his mystical view on them and made himself fully committed to Divine leadership. Otherwise the wayfarer surely would go stray and fall.