اسماعیل منصوری لاریجانی

Peerless essence of the God, Almighty, “Hoviat” exists in the soul of respect, greatness and magnanimity of power. The Almighty owns seventy thousands of veils of light and murk. If such veils are removed, the light of splendor of the Almighty shall burn whatever, but him. The first manifestation of the Almighty is manifestation of the great name of “ALLAH”, which appears in the form of reality of Prophethood of Mohammad (Peace Be upon Him). His holy essence is the bright modesty of right. From among the names and traits of the Almighty, four names of “Alaval”, “Alakhar”, “Alzaher”, “Albaten” are the initial veils and the seven names of “Hai, Ghader, Morid, Sami, Basir, Alim and Motekalem” are of the second place and other names, are the other veils of the God Almighty. The worlds existed in the arc of descent. Respectively, the world of intellects, the world of souls and the world of essence, are the samples of bright veils and the world of materials may be credited as the dark veil of the Almighty.

In this research, Mir Seyyed Ali Hamdani's obituary opinions have been analyzed from the aspect of typology; In this way, after a general look at the concept of death, the issue of death from the point of view of Seyyed Ali Hamdani is presented in a brief way, and in the following, the view of this great mystic on the typology of death is examined. The results of this research show that in Seyyed Ali Hamadani's view, death is the release of a believer from the prison of the world, and it does not mean nothingness and destruction, but rather survival and immortality, and a seeker who is determined to walk; Until it becomes mortal, it will not be burdened with the status of survival. In the intellectual system and the field of view of this mystic, there are two types of death; formal and spiritual (optional and non-optional). Formal and apparent death means the disconnection of the soul from the body and the transfer of the human soul or soul from the ecstasy of the world to the ecstasy of Purgatory; True death is called "spiritual death" and upon achieving it, a person no longer thinks about his virtues and vices. In this state, a person is so immersed in the sea of monotheism that the essence and the names and attributes of the truth are manifested in him, and nothing but divine actions and works are issued from him. The key word of Mir Seyed Ali Hamadani's discourses on death-thinking is based on the emphasis of "voluntary and real death" and the scope of the discourse of voluntary death casts a shadow over his works. True death has been used in two negative and positive meanings; In the sense that, on the one hand, he considered real death as a negative and negative meaning and attributed it to the negligent people because although they are not apparently dead, they are spiritually and spiritually dead and are truly dead. A person calls anyone who does not see the presence of truth in the system of existence as an ignorant person and considers him to have true death. On the other hand, true and spiritual death has a positive meaning; It has been considered unique by some people of mysticism, as a result of which, they did not attribute the attributes of dhimima and moral virtue and even their own existence to themselves, and the Almighty God appeared in their existence. Another thing is that Mir Seyyed Ali Hamdani, like a mystic like Kaysari, considered voluntary death to mean the observation of the truth in all areas of existence and the death of a servant in the truth.

Resurrection and Ma’aad are among the basic and important issues of Islamic mysticism. In different eras, mystics have spoken in some way about the truth, its types, levels, and its quidity. Accordingly, this documentary study has comparatively studied the levels of resurrection from the perspective of Seyyed Haidar Amoli and Mirsid Ali Hamedani, two great Shia mystics - eighth century AH - and has concluded that Seyyed Heidar based on trinitarian epistemology And the principles of mystical ontology and anthropology have been considered, analyzed and studied the levels of resurrection and have been divided into two types and for each type, it has been drawn twelve times. Mir Seyed Ali first draws and explains the fourfold resurrection based on the square epistemology of the secrets of point and number four, then divides, analyzes and examines the three types of resurrection based on the trinity epistemology and inner esoteric man. Amoli has a theoretical approach but Seyyed Haidar Amoli, as a great theorist of Shiite mysticism in analyzing the levels of resurrection, has a theoretical approach but Hamedani as a Murshid (Master), has actually a practical and educational approach to the issue

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.

Agham Mohammad Bidabadi (d. 1198 AH), jurist, sage, theologian, scholar, mystic and ascetic of the 12th century AH, son of Mullah Rafi Gilani, one of the Shiite sages and philosophers and one of the students of Seyyed Qutbuddin Nirizi Shirazi. It had a Safavid period. In this regard, the present article tries to study and explore the most important components of reviving Shiite mysticism in political thought and the works of Bidabadi by descriptive and analytical methods.Findings show that humility, kindness, contentment, distance from the court of kings, training talented students such as Mullah Ali Nouri, writing mystical letters, renewing the wisdom and philosophy of Mulla Sadra, fighting monastic Sufism, reviving Quranic and Shiite wisdom, linking Sharia Truth and path with the intention of approaching God, emphasizing moderation, moderation, imitation or ijtihad for Shiite seekers, love for all human beings and emphasizing the importance of science and love of Ahl al-Bayt and visiting the graves of Imams in acquiring knowledge, the most important components of promoting Shiite mysticism Has been in political thought and works of Bidabadi.

Agham Mohammad Bidabadi, a 12th century philosopher, jurist and mystic, was the son of Agham Mohammad Rafi Gilani. Abadi has become famous. He was an ascetic and mujtahid scientist who used the presence of masters such as Mullah Abdullah Hakim and Mullah Ismail Khajoui in rational and movable science. By approaching, cultivating and appealing to the Imams (AS), he has reached the high authorities and has been included in the category of Awtad and Abdal. The combination of appearance and interior, democracy, self-sacrifice, charity and service to the people, the combination of Shari'a, path and truth, self-knowledge, avoidance of materialism and tolerance with opponents have been the most important mystical and behavioral components of his thought. It is noteworthy that Bidabadi school with its many students is the only Shiite school that combines mysticism, ethics and philosophy and uses it to achieve the Qur'an and the understanding of the infallibles (AS) and finally promotes pure Shiite mysticism in They have become their age.

With the aim of understanding the hidden layers and knowing the desired effects of this letter, the present article has adopted a discourse analysis approach to analyze the letters based on Searle’s (2015) category of speech act and its structural features. For this purpose, first, the text of the letter was divided into utterances, and then their respective speech acts were identified. The findings showed that out of a total of 22 actions, representative acts with 8, directive acts with 7 and expressive acts with 6 occurrences were the most frequently used speech acts in this letter. Moreover, the declarative act had only one occurrence, and the communicative speech act was absent in the corpus. The frequency of directive and representative speech acts in this letter indicates that Imam (A.S., peace be upon Him) has tried to prevent Muawiya from war through ‘warning’, ‘ordering’, and ‘advising’. In this letter, each action was expressed with a specific style and structure, and the type of words and the structure of the sentences were used in harmony with the action.
Keywords: Nahj al-Balaghah, letter 10, speech action, cognitive text, Searle

Among human functions, one of the broadest issues related to social life is management, which human beings face in managing life from birth to death. Islamic mysticism in itself is considered a unified practical school in all aspects of human existence, especially in its social aspects such as management. This research has explored the subject of management with the approach of Islamic mysticism based on the collective opinions of related experts in the two realms of mysticism and educational management and planning. The management model based on Islamic mysticism is sufficiently competent to achieve effectiveness in practice. And the proposed management model based on the teachings of Islamic mysticism in Parsons's measure in four dimensions of effectiveness: adaptation, goal achievement, unity and maintaining patterns has been approved by relevant experts. The findings of this study can be both in standard beliefs and measures and how to achieve it in the educational system and in strengthening and protecting the cultural and spiritual achievements of the management of different levels of the revolution stemming from the original Islamic thought and a relatively neglected factor in research in this field. To be exploited.

Nowadays, the power of sects or cults have increased. Complex systems for brainwashing, mind control and exploitation of people, are some main features of the cults. In our society, despite the cultural, religious and political limitations of sect’s operations, they are creepy working under the off layers of society. Most of current
sects in contemporary Iran are directly or indirectly derived from a mystical watering, and have benefited from mystical categories, mystical concepts, and mystical principles. Opponents which are on criticize of sectarianism, are focused their efforts on anti-mysticism. This paper offering a precise definition of the concept of cult, tries to distinguish between mystical groups and sectarian mysticism. According to this research, it is not reasonable to omit mysticism completely, because it leads to the formation of radical eclectic sects, such as al Qaeda, the Taliban, ISIS, and so on. The author of this
paper believes that the feature which is shared by all new sectarian factions is focusing on "spiritual - religious" duality. This is also rooted in an interpretation based on the conflicting relationship between mysticism and religious law (shariat) that is the heritage of
exaggerators in the body of Sufism and mysticism.

This paper studies women from historic, legal and mystical points of view making it crystal clear that Islam has given her dignity and identity in these fields. Considering celebrated women in the Holy Qura’n, it becomes clear that women can bring about sublimity in a society by having a faithful and mystical presence in it. In our Islamic Revolution it was proved that women could, while keeping their modesty, play a role in all fields, especially in the Holy Defense. It is a clear reason that women can protect themselves as well as societies by protecting their religious identity.