عظیم حمزئیان

Abū ʿAbdullāh al-Niffarī is a relatively obscure mystic of the 4th/10th century, best known for his works al-Mawāqif and al-Mukhāṭabāt. These texts are firsthand accounts of his mystical experiences, characterized by unique terminology that diverges significantly from the common language of the sciences of his time. Moreover, unlike conventional Sufi writings, these works lack a structured, pedagogical approach and instead aim to convey direct quotations from God. This study employs a descriptive-analytical method to explore the contents of al-Mawāqif and al-Mukhāṭabāt, focusing on the distinctive features of “mystical wayfaring” in al-Niffarī’s thought. The findings reveal that his ideas on mystical wayfaring can be categorized into three main areas: 1. “Common considerations,” 2. “The essential role of God’s will in the wayfarer’s embarking on the Sufi path,” and 3. “the necessity of abandoning all things other than God (mā siwa Allāh).”

Mystical understanding of the soul is an important aspect of mystical anthropology, which facilitates ascent of man from status quo to his ultimate degree through spiritual journey. The soul is a both wayfarer and guide in its journey, growing and moving to higher degrees according to its level of knowledge of self and its capabilities. This article examines Banu-Amin's Makhzan Al-‘irfan using a descriptive-analytical method, and explains her mystical understanding of the soul. Amin refers to three types of division to explain levels of the soul: the accidental division according to "ressurection", the substantive division according to "self-knowledge" and "identity with existence." Amin's description of the soul comes in two levels: the existential level, which expresses the potential capacities of the soul, and the natural level, which refers to of soul’s being descent. To what the soul turns, it acquires its attributes; therefore, spiritual journey becomes necessary. In Amin's thought, the seeker’s start to move is based on God's bestowal.

The current research is an attempt to fill the research gap around the problem of tranquility; Considering that the researches about the factors that create tranquility lack attention to intellectual foundations including ontology; The present article, paying attention to this importance and selecting Laotzu and Molana, whose passage of time is proof of the influence and peace-creating of their works, is an exploration to find the ontological factors of creating peace in their attitude.. The results of this reflection indicate the alignment of the two sides of the adaptation, despite their temporal and spatial differences. The ontological factors of tranquility on both sides of the adaptation are: multiple levels of existence, circular and horizontal movements of existence, the effect of the power of benevolence and the unity of the opposites of existence. Also, attention to the ontological factors of tranquility is the provider of redefining the concept of tranquility to a concept in connection with the truth of existence. The emphasis of Tranquility-making factors on ontological factors shows the important but neglected role of intellectual foundations in the discussion about tranquility -making factors. The only difference between the two ontologies, Molana's emphasis on the agency of love in tranquility, is evaluated against the lack of love's place in Lao Tzu's ontology.

The book "The Alchemist" by Paulo Coelho is a symbolic story that presents mystical themes in the form of a journey. This article examines the common mystical concepts between "The Alchemist" and the mystical teachings of Sheikh Ala'odoleh Semnani, a prominent mystic of the 7th and 8th centuries AH. It begins by identifying common mystical concepts such as the unity of existence, journey, symbolism, treasure, etc., and then analyzes comparatively how these concepts are expressed and interpreted in both works. Finally, it compares, evaluates, and critiques the mystical aspects of "The Alchemist" in light of Semnani's mystical teachings. This content analysis was conducted using a descriptive-analytical method and a comparative approach based on library studies. Although the origin, style, method, purpose, and audience of this study differ, the findings suggest that Coelho shares verbal similarities with Sheikh Semnani's mystical teachings in the elements mentioned above. However, in terms of ultimate goal and purpose, they are completely contradictory and conflicting. By adopting mystical teachings and combining them with his ideas, Coelho seeks to promote a kind of modern or mixed spirituality to fill the voids of contemporary humanity. promote a kind of modern or blended spirituality to fill the voids of contemporary humanity, offering a new interpretation of life.

Following theology, anthropology is undoubtedly one of the most important issues in mysticism, and mystics have had a unique perspective and interpretation in this regard. Abu Abdollah Neffari, as one of these mystics, has presented his mystical experiences in numerous verses in the two books Al-Mawaqef and Al-Mukhatabat, using a highly intricate language. Hence, his anthropological approach can be inferred from these intuitive reports. Human recognition in the thought of this mystic has various dimensions, one of which involves the discussion of the human in relation to this world. The main question of this research is as follows: What are the characteristics of “this world’s man” in Neffari’s mystical thought? With this aim, the authors, using a descriptive-analytical method, extracted and compiled the “anthropological” content of his mystical thought with a focus on the verses related to “worldly human”. They have concluded that Neffari strongly emphasizes that humans exist in the intermediary realm between “Haq” (Truth) and “Maseva” (Deviation from the Truth), and this position is the most important factor in human affliction and trial. He also does not limit the examples of “maseva” to metaphysical beings and considers some aspects of human existence as examples of “maseva”.

Mullah Habibullah Sharif Kashani, a prominent scholar and jurist, was born in Kashan in 1261 AH. He attained the rank of mujtahid at the age of 16 and dedicated his life to teaching, writing, and guiding people. He trained numerous students and produced valuable works in various fields of knowledge. His notable works included Montaqed al-Manafe about jurisprudence, Lubab al-Alqab on biographies of scholars, Tashil al-Masaalikila al-Madarik fi Ru'us al-Qawa’id al-Fiqhiyyah, and Qawamis al-Durar. In addition to his numerous works, Mullah Habibullah Sharif Kashani also authored a collection of Persian quatrains and an Arabic qasida in praise of the Imam Mahdi, the twelfth Imam of Shiite. This work demonstrated his deep devotion and love towards Imam Mahdi. Mullah Habibullah’ quatrains, in line with the requirements of the time, belonged to the category of protest and social quatrains. These quatrains provide valuable information about the society, the conditions, the people, and their circumstances at that time.

The ruba’i, an ancient Persian poetic form of a-four-line structure and an “aaba” rhyme scheme, has a high capacity for expressing profound and effective notions due to its simplicity and conciseness. This form has had diverse applications throughout the history of Persian literature, encompassing themes ranging from love and mysticism to wisdom, praise, and satire. Nevertheless, the ruba’i, owing to its structural characteristics, is also considered a suitable medium for expressing social and political themes. Mulla Habibullah’s ruba’is serve as a comprehensive mirror of the social, economic, and political conditions of the Qajar era, particularly the epoch of the First World War and the famine of 1296 AH in Kashan. In addition to their literary values, these ruba’is are a valuable resource for understanding the living conditions of the people, their thoughts and critiques of a religious scholar in the face of social problems. Besides, they reveal a better comprehension of the political situation of that period. The content of Mulla Habibullah's ruba’is encompasses a wide range of themes. They  include the description of God, the praise of the Prophet Muhammad, Imam Ali, and Imam Mahdi, the promotion of moral virtues, the lamentation of the time, the reflection of the poet's poverty, the famine of the era, a criticism of the city of Kashan, its people, women, various professions, and different social classes. Within his poems, he also criticizes the Sufis and their beliefs in the unity of existence. Considering jurisprudence, Quranic exegesis, and Hadith the best sciences, he himself seems to believe in the unity of vision. A notable aspect of Mulla Habibullah's ruba’is is his political inclination, which opposed the Russian and English governments. He also has a sidelong glance at the constitutional situation. One of the main reasons for Mulla Habibullah's opposition to the colonial governments of Russia and England was his concern about the weakening and elimination of the Islamic religion. He refers to the severe social conditions prevailing in the society and speaks of the widespread evil and corruption, poisoned family relationships, the oppression of the rulers, and the closure of scientific and religious schools. He then alludes to his own unfavorable financial situation in the later years of his life and expresses his expectation for assistance and attention from Kashan’s people. However, he faces indifference and, thus, resorts to sarcasm and disparagement of the city of Kashan, considering it a city full of sedition. The author, then, proceeds to criticize various professions and social classes. He expresses his disapproval of the religious class in a serious tone and advises people to distance themselves from them. He also makes remarks about the judges and directs the most extensive criticism towards the apparent scholars and clerics. According to the evidences found in his other poems, Mulla Habibullah refers to these people with titles such as "ignorant negligent ones" and "followers of falsehood," accusing them of plundering people's wealth and corrupting their beliefs.
In short, the poems by Mulla Habibullah present a bitter and stinging portrayal of the social and cultural crises resulting from the famine in Kashan. He expresses his candid and unvarnished criticisms towards all segments of society, from the rulers and religious scholars to common people, through a direct and uncompromising language. His poems serve as a valuable document for understanding the social and cultural conditions of Kashan during the famine period. They also helped recognize Mulla Habibulla's critical and reformist perspectives. Another theme in his ruba’is is his belief in Islam practiced by the Shia. He considers Imam Ali as the rightful successor of the Prophet and refers to this issue in numerous verses. In addition to the aforementioned themes, Mulla Habibullah's ruba’is also address topics such as women, the sanctity of not shaving one's beard, and moral advice. The poet's ethical recommendations are tailored to the requirements of the time and include calls for moderation, patience, and abstinence from seeking help from inferior and mean people.

Mulla Habibullah’s ruba’iyats (quatrains) are valuable resources for understanding the social, economic, and political conditions of Kashan during the First World War and the great famine of 1296 AH. These ruba’iyats, beyond their literary aspects, present a bitter and stinging portrayal of the social and cultural crises of the era as well. In his poems, Mulla Habibullah expresses his direct criticisms of the colonial governments of Russia and England, Sufis and dervishes, the superficial scholars, and the people of Kashan. With a harsh and uncompromising language, he criticizes the prevailing corruption, injustice, poverty, and secularism in the society and calls for social reforms and the revival of religious values.
Mulla Habibullah's ruba’iyats also reflect the devastating impacts of the famine on the lives of the people. He speaks of hunger, death, the collapse of families, and the spread of corruption. His poems show that the famine had severely shaken the moral and social foundations of the society. Thus, Mulla Habibullah’s ruba’iyat serve as a historical document for understanding the critical conditions of Kashan during the great famine as well as for recognizing the critical and reformist perspectives of a religious scholar in the face of social problems. His poems present a bitter and stinging portrayal of the social and cultural crises of that era and call for social reforms and the revival of religious values.

This abstract delved into the paleontological exploration of the concept of life and the methodologies employed to comprehend its multifaceted meanings. It specifically focused on the perspectives of renowned experts and philosophers from both the Eastern and Western worlds throughout the history of thought, such as Thaddeus Metz and Robert Nozick (1974-1938). The article centered on the viewpoints of Ibn Arabi (560-638 AH), a Muslim mystic and Sufi, regarding the understanding of life's essence. Although Ibn Arabi did not directly address the concept of meaning or explicitly seek to uncover the meaning of life within his mystical and philosophical framework, one could perceive the quest for understanding life's significance as an inherent facet of his philosophy. Through an analysis of the foundational principles underpinning Muhyiddin Ibn Arabi's mystical theories, it became possible to formulate a definition of life's meaning and his approach to discovering it. Of particular significance in Ibn Arabi's mystical discourse is the continuous "dialectical movement" stemming from his belief in the "unity of existence in bein", which manifested itself through the interplay of opposing elements, such as God and man, contrast (Tanzih) and comparison (Tashbih), and consequently, the naturalistic and supernaturalistic approaches. Thus, this article endeavored to comprehensively analyze and examine the Sheikh's viewpoints concerning various aspects within the realm of life's meaning.

The discussion in Nietzsche's value theory begins with the question "Who wants whatIn fact, Nietzsche's problem is the beginning of individualityand everything that is directly related to the individual's desire is considered an exceptionFrom his point of view, every look is full of interpretations and there is no truth outsideof interpretations. According to this approach,Nietzsche enters the field of values ​​and with the method of genealogyhe removes moral values ​​from their metaphysical origins and evaluates the value of those values ​​in a historical contextFrom the school of existentialism,he pays attention to the individual and exclusive aspects of man and with a critical and anttraditional approach, he attacks the view of moral absolutism and other fundamental issues such as the purpose of morality, moral sense,moral conscience and the issue of virtues in the body of Western ethics. Finally,it comes to the criticism of Christian ethicsThe general purpose of this research is to investigate the place of "exception" in the critique of values ​​in Nietzsche's moral opinion and to criticize his thought methodically in this regard.the method used in this research is descriptive-analytical and genealogical in some cases, and as a result, it has been determined that Nietzsche's negative movement leads to moral nihilism,following the example of Hume, from his empirical predecessors, and these conflicts with the course of human societytowards perfection

Tajalli (Epiphany) of God in the universe is one of the most notable intellectual foundations of Sufism. The Gnostics believed that the universe is an epiphany of God's names and attributes and the most important of them is the “Perfect Man” that is the most perfect tajalli in the universe. Rumi is known as one of the greatest mystics of the Sufi history.. Rumi, has introduced the most complete emergence of perfect human in Sufism – in the most of his poems – Shams -e Tabrizi, so in this work, he has been praised Shams. This study is to expression and show the Rumi explores ideas about the that in fact, with his mystical view about emergence of the names and attributes of God with descriptive and analytical method in Divan-e-Shams, according to Supererogatory proximity hadiths and duties, the great epiphany of God, has been discussed at the ultimate unity.

This study compares Ahmad Ghazali and Jean-Luc Marion's thoughts about love using a descriptive-analytical method. Despite the differences between these two thinkers in terms of thought and time, the content of their thoughts is similar in some ways. In writing Savaneh al-Oshshaq, Ghazali uses the method of esoteric commentary to discover the mysteries of Sufi, and Marion uses Heidegger's phenomenology to explain the hidden angles of the love phenomenon. According to the fact that orientalists like Henry Corbin consider the method of phenomenology in the occident tradition to be in line with the esoteric commentary (Revelation of the Veiled or Kashf al-Mahjoub of Muslim mystics), the comparison of Marion's phenomenological approach and Ghazali's interpretation seems logical in a way. These two thinkers talk about the univocality of the concept of love and do not divide love into metaphorical and real aspects. Therefore, Ghazali and Marion consider love to have the same meaning, whether in human relationships or in connection with God. Marion's main goal is to refute the metaphysical dominance over theology and negate the conceptual and like idol attitude about God, and Ghazali interprets the lived experience of mystics, crosses the narrow fence of philosophical concepts, and uses the language of allegory and mystification to explain love.

Hadith has always been one of the most important sources of the Holy Qur'an. Sulami in the book of Haghayegh al-Tafsir, the commentary on parts of the Qur'an attributed to Imam Ja'far Sadiq (as) has brought. In this study, with a Analytical descriptive and comparative method study between two interpretations: Lata'if al-Isharat by Qushayri and Kashf al-Asrar by Meybodi, the amount of the use of narrations of Imam Sadiq(as), the approach was each. This study shows that all narrations of Imam in Lata'if al-Isharat are derived from Haghayegh al-Tafsir, if Kashf al-Asrar is only a reference part of them. The range of quotations in Lata'if is very narrow than Kashf al-Asrar. While it was greedy to preserve the Quranic of Islam and has tried to keep the Sunni and Sunni people satisfied, Meybodi has shown his devotion to the promise of Shiite imams. The Imam Sadiq (as) was one of the elders of Sufism. Both commentators, based on a narration from Imam Sadiq (AS), believe in the existence of levels in the Qur'an and they accept the outward interpretation along with the inward interpretation. They both believe in the union of divine law, spiritual way and spiritual truth. The basis of allusive interpretation in both interpretations is the mystical experience that has formed the ontological, epistemological, and linguistic foundations.

"Ontology" is one of the important topics in the field of philosophy and mysticism in which mystics have had a special view and interpretation. Abu Abdullah Neffari, as one of these mystics, has presented the report of his mystical experiences in two books, "Al-Mawaqif" and "Al-Mukhatabat" in numerous sections and in a very complex language, and his ontological view can be deduced from those matters. The question of this article specifically is, what are the characteristics of "ontology" in Neffari’s mystical thought? In this article, the authors have extracted and compiled the "ontological" content of his mystical thought through a descriptive-analytical method and have come to the conclusion that Neffari -based on the division of existence and naming it "Maswa" and "letter" and symbolizing the beings of The world- has expressed his contents and also has given a hierarchy to the universe which are "low", "middle" and "high" and has described attributes for each order. These levels are hierarchical. He believes in the duality of existence from both aspects of "creatures" and "Godhood", and he believes in the phenomenological and mirror aspect of existence for the transcendent, in the "middle" and "higher" levels, and also he paid attention to the issue of veils in behavior for the mystic in the universe. “Speaking” is another rule of existence in his mind.

Motion is an important concept in Islamic philosophy, theology and mysticism. Its importance in mysticism is directly related to creation and manifestation of God. Motion, in Cosmic Mysticism, has a central importance in creativity of God, explaining the levels of existence and explaining the diagrammatic aspect of the universe, which emphasizes on the unreality and invalidity of the material world. Considering that Cosmic Mysticism is very indebted to Ibn Arabi in the concept of motion and its explanation, this article tries to examine how this borrowing occurs, and how much it successes, with descriptive-analytical method. Although Cosmic Mysticism is strongly influenced by Ibn Arabi’s mysticism in explaining the concept of motion, it has failed to exploit it and draw a precise and clear framework for it. Lack of coherence in the cosmological and methodological explanation, the deficiency in relationship between “motion” and love, and the confusion in its explanation, as well as ambiguity in explaining the final stage of human ascension are among the failures, which has associated “motion” in Cosmic Mysticism with many ambiguities and shortcomings. The numerous content and methodological deficiencies of this new movement have caused it to never gain the necessary strength to coexist with other mystical ideas.

Attention to the types and levels of intellect as different tools of cognition in philosophy and mysticism has been proposed for centuries. In the meantime, Rumi has emphasized the position and importance of intellect and the distinction of its types. Carefully in Masnavi it can be seen that the partial and general intellect bears a striking resemblance to the primary and secondary reflection proposed by the French philosopher Gabriel Marcel. The present study has been done in a descriptive-comparative manner and the And the results show that Rumi and Marcel, through two different perspectives, the first mystical and the second philosophical, have realized that transcendental truths can be obtained through experience and intuition, and these issues are not solvable issues; They have to be confronted and they are ultimately astonishing. There are also two types of divisions for knowledge, moral effects and results, which of course Marcel's goal is the same moral and spiritual functions, but for Rumi the goal is to reach and join the truth, and moral action in the path of knowledge to the transcendent is a means to achieve this truth. Is. In these divisions, Rumi and Marcel criticize philosophers for their use of material means to understand the transcendental; However, regarding the transcendental affairs, Rumi believes that in the path of the path, one should resort to an old man to reach knowledge; But such a problem is not found in the thought of Marcel, the philosopher.

An exegesis of the Qur'an published by Paul Nwyia is attributed to Ja'far al-Sadiq. Paul Ricoeur, French philosopher and literary man, is one of the most remarkable theoretician of literary and philosophical hermeneutic. In this research, referring to the hermeneutics of the Ricoeur and its characteristics, Ja'far al-Sadiq's exegesis is investigated. The mystical hermeneutics of Ja'far al-Sadiq's interpretation are almost in accordance with the hermeneutics of Ricoeur. Interpretation and polysemy in mystical exegeses start with this interpretation. Everyone understands the words and verses of the Qur'an according to his degree of understanding and aspect of being. Based on Ricoeur, metaphor and symbolism are abundant in this exegesis, while myths can only be found about the angels and the Fall of Adam. Stories follow the rules that Ricoeur has expressed for narrative hermeneutics. Ricoeur believes that all interpretations are rightful, but in Islamic mysticism, absurd interpretation of verses is not acceptable.

The twentieth-century French philosopher Gabriel Marcel (1889-1973), in her philosophical work, distinguished between "decision" and "mystery", the interrelationship of love from the mysteries of mystery. In his view, "mystery" is something that cannot be solved by common methods in science and the realm of early thought; rather, it must be acknowledged that it must be considered in the realm of a secondary thought. In Marcel's view, too, the secret of love belongs to the realm of "being," not to the realm of "having." In this article, in a descriptive-analytical way, we have tried to express the general lines of his thought in this regard and its epistemological implications from the perspective of human relations and acceptance of the existence of others in the romantic network between human beings and acceptance of the existence of a transcendent being in supernatural love. Let us also discuss the negation of skepticism and the proof of the existence of the world and the abandonment of Descartes' belief in subjectivity and subjectivism.

Man, a believer in the unseen world, always seeks to express his servitude and servitude to the realm of God, which is the unseen of the unseen and the hidden treasure, and to create the breadth of servitude to the realm of the world in various ways. In the mystical view, worship has a deep meaning and concept that penetrates from the appearance of the Shari'a to the interior but also to its interior and wills the lips. In this article, with an analytical method, we examined the outward and inward position of acts of worship from the perspective of Khajeh Abdullah Ansari and Rumi. This study shows that Khawaja Abdullah paid special attention to the appearance of worship and Shari'a, but did not stop there; Rather, he has made the attainment of divine perfections and adornment with moral virtues the greatest goal of worship. Rumi, according to his mystical teacher, states that the seeker and seeker of the Almighty must go beyond the appearance of worship and reach the inside of deeds. He considers the purpose of performing acts of worship to reach the status of discovery and intuition.

Mahatma Gandhi, spiritual, political and social Hindu leader of India in the first half of twenty century, conducted a political and social struggle by his spiritual and religious values. Theologians of Latin America’s liberation theology started their opposition against the unjust political and economic structures of Latin America after 1960s. Despite their different religious traditions and cultural atmospheres, Gandhi and liberation theologians had comparable features in bases, methods and ends. They had critical relations to their religious traditions, believed in contextual viewpoints, tried for this-worldly changes, removing poverty and injustice and argued that praxis is more important than mere theory. Liberation theologians emphasized on Marxist thoughts and tried to change unjust political and economic structure, even by violent methods of struggle. So, ends are more important than means. But Gandhi, with his emphasis on spiritual and moral transformation, believed in inseparability of ends and means. He argued that violent methods would lead to more severe constraints than that of colonialism. In these thoughts Gandhi was influenced by Leo Tolstoy’s thoughts and Jesus’ Sermon on the Mount. He was in contrary with socialist struggling groups in India.

The current research adopted an analytic approach to probe into Rumi’s thoughts on gender from an anthropological viewpoint while underlining Fiona Bowie. Research findings show that Rumi has noticed gender through a religious and mystical anthropology and adopted a more comprehensive view toward it due to his Islamic and mystical underpinnings. Fiona Bowie believes that woman, due to her motherhood and reproduction characteristics, is the symbol of the nature and of the earth. Rumi, however, believes that woman is the symbol of human soul. Also Bowie believes that man is the symbol of culture due to attributes such as persistence and firmness while Rumi holds that the man is the symbol of human reason which has both positive and negative sides, i.e. it is either transcendental or directed toward ignorance. It was also found that both Rumi and Bowie hold a divine view toward gender.

In Islamic mysticism, there are scattered discussions of epistemological issues. The distinguishing feature of Islamic mysticism from other mystical branches is the high and stable position of knowledge in it. Jami (d. 898 AH) has also dealt with the issue of knowledge and related issues. The main question is what issues has he raised about this science and to what extent? This research has been done in a descriptive-analytical way in his works and the results show that knowledge is a gift from God and the basis and the results of his journey depend on knowing Hagh, so that the one who attains the true knowledge has reached the level of annihilation and survival of God. He has made important discussions about the degrees of knowledge and the place of the senses, intellect, heart,unveiling and finding. According to him, the level of human knowledge is to the extent that with the manifestation of truth, he can become aware of his proven condition.

The purpose of this article is to explain Ibn Arabī's view on the satisfaction of the Lord with regard to the vassal, especially the reasons for God's satisfaction toward Ismā`īl (as). This research has been written in a descriptive-analytical method and based on the Ismaili faṣṣ of Fuṣūṣ al- ḥikam. The findings of the research show that Ibn Arabī considers the attribute riḍā, satisfaction, in the human field as a part of the statins, maqāmāt, for some people and a part of the states, aḥwāl, for some other. But the attribute in the case of God is a Divine Attribute and is subject to His Attributes. The focus of Ibn Arabī's view on the causes of the Divine Satisfaction regarding the Prophet Ismā`īl (as) is based on the rule of manifestation and his knowledge of God. He considers Hazrat Ismā`il as the case of Divine satisfaction for his knowledge of the subject, his worthiness and his state of being sadiq al-wa`d, .

Practical mysticism or spiritual journey is the cornerstone of mysticism. Theoretical mysticism is the interpretation and explanation of findings out of practical mysticism. Mystics allocate various stages for mystical journey. Therefore, the foundation for the stages and positions overlap one another so that there appears to be no specific differences between them. In other divine religions there are mystics who have come to intuition through mystical journey. Lady Amin and Teresa of Avila are among the well-known Islamic and Christian mystics. Both of them have personally experienced the stages of spiritual journey and have explained about them in their works of art. Teresa of Avila has explained the spiritual journey in the seven stage "Interior Castle" whereas Lady Amin has narrated the journey stages in her book titled "Spiritual Journey by Saints (Sayr va Sulūk dar Ravish-i Awliyāʼ-i Allāh) through eight stages. The result of comparison between their spiritual journey states depicts that the main elements and stages of spiritual journey for them have a lot in common and that there are no particular differences observed. There are however some minor differences only when there is a mystical mood apparent. Their explanations seems as if these two mystics have finally reached the revelation through intuition

Symbolic and allegorical poems are considered as literary masterpieces of Persian language and have similar examples in other languages such as two works from China called I Ching and Feng Shen Yen I. The present study intends to compare Mantiq-ut-Tayr with these two books by employing descriptive-analytical method. In all three works, birds such as Phoenix (Simorgh), duck, rooster, goose and crane are mentioned when talking about suluk (spiritual journey). Considering the antiquity of these two books and based on the researches, it can be said that the Chinese were influenced by pre-Islamic Iran in religion and some arts. In the Islamic period, in the fields of art, symbolism, literary and mystical stories, writing styles in poetry and prose, many similarities can be found between Iranian and Chinese cultures. The results indicate that there are similarities between the patterns and actions of these birds (such as attention to suluk or spiritual journey, purity, purification of the soul, avoidance of self-deception, attention to the end of all ends, tolerance of sufferings and attention to the idea of eternity and immortality) in both Iranian and Chinese mystical traditions.

Language, its use, and its limitations in mystical discussions have always been one of the most complex issues. The mystical language, which rooted in the mystic's inner experience, is based on a pre-existing vocabulary with new meanings, as well as on symbols and metaphors, to retell mystical experiences. The intertwined set of words and symbols based on the mystic's inner experience, strengthens the mystical language. Mystics and mystical philosophers have been among those who have taken this issue seriously. The intricacies of language in Islamic mysticism are well demonstrated in Ibn Arabi's works, especially in his interpretations of Qur'anic verses. Ibn al-'Arabi interprets the verses from a completely different point of view, and even gives completely contradictory interpretations to the appearance of the verses. On the other hand, in Zen Buddhism, we have many contradictions in religious sayings and anecdotes. Suzuki, the great contemporary thinker of Zen, finds these contradictions natural. In this research, we examine the position of language and its functions in Ibn Arabi's mysticism and Zen and show in a descriptive-comparative manner what Ibn Arabi as representing Islamic mysticism and Suzuki as representing Zen have their views on. The purpose of this study is to create new perspectives on comparative studies of mysticism. The findings of this study can be stated by Ibn Arabi and Suzuki as ineffective in conveying mystical experiences, but the approaches of each of these thinkers to use language in the transformation of experiences is different.