محمد جواد شمس

Repentance (tawbah) is one of the key concepts in Islamic mysticism and has been extensively explored in the works of numerous thinkers and Sufis. Abū Ṭālib al-Makkī, in Qūt al-Qulūb, and Abū Ḥāmid al-Ghazālī, in Iḥyāʾ ʿUlūm al-Dīn, have elaborated on this concept. Al-Makkī conceptualises repentance (tawbah) as a spiritual and psychological process involving inner struggle (mujāhadah) and self-correction. He emphasises the practical and ascetic aspects of repentance (tawbah), presenting it as the first step on the path of sulūk (mystical journey). In contrast, al-Ghazālī, adopting a systematic and rational approach, divides repentance (tawbah) into three stages: knowledge (knowing sin), spiritual state (feeling remorse), and practice (decision to abandon sin). In addition to accepting al-Makkī's views, al-Ghazālī, through philosophical and psychological analyses, presents repentance (tawbah) as a path to spiritual transcendence and the purification of the heart (qalb). This study employs a comparative approach to examine the views of these two thinkers and analyses their differences and similarities. The findings suggest that al-Makkī primarily emphasises practical and ascetic sulūk, while al-Ghazālī, utilizing rational and philosophical tools, offers a more systematic approach. Ultimately, this article demonstrates that while these two thinkers share common ground regarding the importance of repentance (tawbah), their divergent approaches reflect differences in their intellectual schools of thought.

Van Deurzen, an existential psychotherapist, identifies self-reflection and self-discovery as the core components of existential therapy through her examination of its various aspects. She posits that humans, distinct from other creatures, possess a fluid and dynamic identity. This, according to her, allows individuals to determine their own existence and identity. Mulla Sadra, on the other hand, acknowledging the fluidity and dynamism of human identity, proposes that human existence extends beyond this world, encompassing multiple worlds and levels of existence, and within each world, individuals find a corresponding level of existence, so that through their own free will, humans determine their position in this system of existence. By elevating their existence to the level of rational existence, they can transform themselves into a rational world akin to the objective world. This paper aims to demonstrate, based on the views of these two thinkers on human beings’ fluid and dynamic existence, the self-determining nature of the human self, the place of self-discovery in existential therapy, and Sadra's perspective on self-discovery, that Sadra’s view can potentially serve as the foundation for an existential therapy within Iranian-Islamic culture.

According to the Islamic view, the Prophet (PBUH) is the seal of the Prophets. He, who has the merit of ending the chain of Prophethood, undoubtedly has the perfection of existence and knowledge. Those who follow him are given advantages over other people and nations, both in terms of their own faith and the prayers the Prophet offers up for them. Such privileges are gifts rather than things that can be acquired. Additionally, in the intellectual system of mystics like Ibn Arabi, the idea of Ummah of Muhammad is broadened to include all human beings. In this article, which was written with a library method, keywords such as "Mohammedites" and "Mohammedan Ummah" have been analyzed in the most important works of prose of the first seven centuries in order to obtain their characteristics and their semantic development. What resulted is the expansion of this concept over time. "Mohammedites" have different classes and categories, and despite all their privileges, tasks and duties have been assigned to them.

Man is a communicative being and the meaningfulness of his life can be explained according to his relation with himself, God, the world and other people. In Eckhart's thought, the highest level of the meaning of human life is realized in his union with divine truth. Eckhart considers selfishness to be the biggest obstacle to the union between man and God. In his opinion, overcoming selfishness is achieved through a kind of cognitive uplifting and complete understanding of man's existential poverty; in the sense that all existence is nothing and all that exists is God. He believes that achieving this stage is possible only by removing all personal attachments. In Eckhart's viewpoint, removing the dependencies or the worldly attachments brings love to the Origin (mabda‘) and this love strengthens the will to forsake other dependencies and as the will becomes stronger, the love becomes more intense to the extent that, at last, man would reach the level of complete detachment as well as union with God.

Mystics to express their mystical experiences and teachings, chose a kind of expression called "mystical language". This language was used to explain and transmit mystical teachings and rituals and is divided into different categories. One of the most famous of them is its division into phrase language and sign language. The phrase language has been used to express mystical teachings and the sign language has been used to express mystical experiences. The basic element in the language of expression is mystical terms and in sign language, mystery, symbol, metaphor and…. Metaphor is one of the most important elements in sign language and plays an important role in expressing the deepest and most complex mystical perceptions in the form of sign language. Metaphor has different branches one of the most important and effective of them is abnormal metaphors. Among the abnormal metaphors, words that have a favorable place among the people like mosque, school and … sometimes used in a negative sense and words like wine, butler, lover and … which have a negative and distasteful meaning among the people of Sharia as well as public, are used in mystical poems with desirable and positive semantic application. This kind of use of words has faced different reactions due to its opposition to the custom of the people in different periods of time and sometimes because of this, some people have opposed the people of knowledge. This research studies important mystical texts in which abnormal metaphors are used and also investigate the roots and factors of the abnormal metaphors formation in the sign language based on documentary and library studies and in this way, tries to provide a ground for the correct understanding of the meanings of mystical texts. One of the most important findings of this study is that spread of malamatieye thinking in the field of Persian mystical poetry, Prevalence of poems describing the beloved in Samaa Meetings and the preference of the relative meaning of words over the original meaning are the most important factors and roots in the formation of abnormal metaphors in Persian mystical poetry.

The Shazeli order is the title of one of the Sufi orders founded by Abu al-Hasan Shazeli (593-655 AH). By establishing his school of thought, Abu al-Hasan sought to bring about a fundamental change in the Sufism of his time. He was critical of the method and logic of Sufis living in his day. Issues such as austerity, dignity, hearing, religiosity and sharia in the journey to God, occupation, and dress of the Sufis had the greatest share in his criticisms. He began to correct these matters by proposing a new way of journey to God, called the "way of thanksgiving". After Abu al-Hasan al-Shazeli, Abu al-Abbas Morsi, the caliph and his first-level student, Ibn Ataullah Sekandari, Ibn Ajibah, and Ahmad al-Zarugh, played the most important role in disseminating Shazeliyah. Today, this school of thought has been able to attract millions of Muslims and is very exhilarating. The present research, by studying Abu al-Hasan Shazeli's works and ideas related to the journey to God, has analyzed his beliefs and explored his mystical principles and foundations. Therefore, the love of God, solitude in the journey, the necessity of a sheikh and a mentor, remembrance of God and guardianship should be considered as the five principles of the journey to God in the Shazeli school of thought.

Ahadith are of great importance to mystics and Sufis, as they have cited them to explain their intellectual frameworks, both after Quranic verses and independently. This is confirmed by the application of more than ten thousand ahadith and pseudo-ahadith. However, sometimes a coherent and codified system is observed in some of these applications, but most of them lack a formal order or arrangement, where only the semantic function of the cited ahadith has been considered. If a "mystic" or sufi is well-acquainted with ahadith and even goes beyond that, to the extent of being considered a "hadith-narrator" (or mohaddeth), he will have a unique "perception" and "application" for ahadith due to his special worldview and methodology. This "methodological monopoly" does not imply that there is a "single approach" to dealing with ahadith, as one group has considered hadith narration to be subject to the fulfillment of tasks such as "self-purification" while another group strictly prohibited any hadith narration. By relying on library sources, the quantitative and qualitative status of the ahadith applied in the most important mystical prose works of the first seven centuries were studied in this research. The findings showed that the citation of narratives has been increased during the first seven Islamic centuries, and mystics and sufis have not sought to explain their methodology in approaching and perceiving ahadith; rather, they have used them with respect to the positivist function of "prophetic hadith" to establish their own teachings and goals.

The present study examines the mystical concept of distress in the poems of Fakhr-al-Din Iraqi. The concept refers to the separation from God; it awakens the soul of man from forgetfulness, makes him/her eager to meet the Beloved and leads him/her to seek God. The mystical concept of distress is presented in Iraqi poetry in two different ways: First, in the form of an unpleasant and intense pain that is not never desired by the devotee and it is hard and sometimes impossible for him/her to bear it; but, in order to achieve spiritual development, she/he has to be patient until reaching God. The second manifests itself in a pleasant way, so that the lover desires it and considers it as a cure. With regard to the concept of distress, the present study examines the two concepts of nearness (gorb) and distance (bod) from an epistemological perspective. Also, by using descriptive-analytical method, an attempt is made to study the issue of distress in Iraqi intellectual system, and to resolve the contradiction on the issue of distress in his poetry divan.

Amir Fakhr al-Din Yusof (582-647 AH) descended from the family of Great Sheikh Sadr al-Din Mohammad (543-617 AH), one of the most influential Sufi families in the Levant and Egypt during the Ayyubid period (r. 567-648 AH). He played a prominent role in the political and military developments during the reign of Malek Kamel and his sons, especially King Saleh Najm al-Din Ayyub, and after Najm al-Din's death he became the viceroy for a while. In this article, based on a sample research model, we try to describe and explain the historical data on the political and military actions of Amir Fakhr al-Din Yusof, so that the position and role of the Sufis as an active current in the political and even military arenas in the Ayyubid government becomes clearer. The most important actions of Amir Fakhr al-Din in political affairs can be seen in his various missions on behalf of the Ayyubids to Baghdad, different regions of Syria and Sicily, and in his mediating role in reducing political tensions and conflicts in the Ayyubid dynasty and foreign conflicts with the Crusaders, especially close relations with Emperor Frederick II. In addition, being the commander in the Crusades, especially the Seventh War and the viceroy of the Ayyubid dynasty can be mentioned as his most important positions in military affairs.

The vast divine mercy is always flowing from the essence of God Almighty to the creatures. Due to the incompatibility of creatures with the essence of God, there is a need for a mediator to receive His mercy and deliver it to the creatures. This mediator in the present age is the Master of the Age (A.T.F.S). Although we are deprived of the blessings of his legislative guardianship during his absence, the study of his worldly position as a mediator of divine grace is a subject that we have addressed using a descriptive-analytical method and by examining three attributes of his. The most important achievements of this article are as follows: The full manifestation of the master of the age for all divine names and also the proportion to all worlds of existence by appearing in all names as the manifestation of the comprehensive name "Allah" has determined the status of divine caliphate for him. Through the treasuries of the divine names, which are as his powers, the Imam manages the affairs of the universe and bestows the grace on all creatures. He is in every moment and instant with a manifestation of the divine manifestations and devises a world of the worlds of existence; and this association with manifestations at all times is based on his divine name "Al-Adl".

Considering that theology of Eckhart is considered to be a divine theology that He emphasizes the unknowableness of God and His exaltation of possibilities, The issue of human deification seems to be impossible in the eyes of Eckhart. So the question is raised about how Eckhart believes in the deification of mankind? What are his foundations and principles in this matter? Human deification in the eyes of Eckhart is based on his principles and foundations  of anthropological. This reaserch  indagates four anthropological components of Eckhart. This  four anthropological components consist on: divine birth in the soul- power of intellect- similarity nature of God and nature of soul -Non – Stage. Eckhart, based on this  foundations and principles, believes that human has holder  power and capacity that can rise to possible crest and turn to similar of God. In this reaserch try to whit descriptive ana analytical metod and whit cite to works of Eckhart clear Eckhart's anthropological principles and foundations  in the possibility of human deification.

Having the same source and emphasizing the necessity to comply with the religious law, many similarities are found in the two religions, Judaism and Islam. Due to their emphasis on the law, ý these two religions are mentioned as task-oriented religions; the obligatory tasks which define the relation between men and God and also the relations of people with each other. The mutual relation between husbands and wives is one of these relations and the religious law was introduced to protect this relation and as a result to establish a peaceful family. According to these religions both husband and wife, are responsible for their family and each of them has her/his own tasks, this division of labour maintains a balance in the family. In this respect, there are many similarities between Judaism and Islam. Emphasizing on Talmud (Instruction, Learning) and Man la yahḍuruhu ýal-Faqih (For Him not in the Presence of a Jurisprudent), this paper deals with the issue of tasks and rights of husbands and wives in Judaism and Islam.

Due to asceticism and prayer and beautiful and rich Hymns for Sufis¡ Imam Sajjad has a special scientific and practical place; from Scientific aspects¡ He excelled considered exoteric and esoteric knowledge and believed that He appeared not only in science but also excelled in spiritual education; and Imam Ali and Imam Sajjad (as) among those who know that the universe science were property. Also from Practical aspects¡ prayers and miracles have been telling many of their methods of worship and morality of Him (PBUH) as a model for men of knowledge¡ and said that when He would stand in prayer discovered the secrets of the universe for Him.
In mystical texts from His crying so much¡ asceticism¡ piety and fear¡ generosity and service to humanity¡ sincerity and humility¡ and patience they have spoken.

Saʿd al-Dīn Ḥammuyyī, the well-known mystics of the 7th/13th century, was from a Shāfi'ī family who have had a long history (about 400 years) in Egypt and Syria. Saʿd al-Dīn belonged to the Kābravi Order and was one of the prominent disciples of Shaikh Nadjm al-Dīn Kubrā. He was one of the first Sufis who explicitly confirmed the absolute sainthood of Shiite Imāms. He wrote several books and treatises contained mysterious sayings, mathematical figures and shapes and full of mystical terms, these materials are sometimes hard to understand. Most parts of his writings are unpublished and still preserve in manuscript form in the libraries and it is one of the serious obstacles to survey his mystical thoughts. In this article we review some of his main treatises such as Maḥbub al-ʾaulīā, fī Ulum al-Ḥaqāyiq va al-Daqāyiq, Lataʾif al-Tawḥīd fī Gharāʾib al-Tafrīd and al-Miṣbaḥ fī al-Taṣawwuf. Moreover we survey the words of his distinguished dispel, ʿAzīz al-Dīn Nasafī. We try to describe his teachings on ontology especially his ideas about the theories of oneness of Being, basicality of Being and modulation of existence. We also compare some of his teachings with his contemporary mystic, Muḥī al-Dīn Ibn al-ʿArabī.

“Light”, meaning “transparency and making something clear” is the best keyword for understanding God and establishing links between the Divine realm and whatever other than God. In the Holy Quran, “Light” clearly refers to God: “God is the light of Heavens and the Earth” (Nour: 35). A tradition attributed to Imam Hussein (AS) says that the existence of God is so clear that encompasses all stages of appearance and clarity. “Is there a degree of appearance for the manifestations that you lack?” (Ibn Tavous, 1409, Vol. 1, Chapter on Fima Nazkoroh men Ad’iyah Yawm Orfa: 349).
“Light and its shadow” is the study of the quality of existential subjectivity of the Almighty God based on the keyword of “Light” and based on the eagerness of the lords of hearts and of course depending upon the Holy Quran and traditions.

We can consider Sadra’s salvation theory as an alternative to the three other theories on otherworld salvation, i.e. exclusivism, inclusivism and pluralism . Based on the principles of Al-Hikmat Al-Mota''alie ( such as the principality of existence, its analogical gradation and its perfect identity to the Good ), Sadra believes that, in the end, all people will release from torture, even ones who, according to Quran, are the eternal inhabitant of the hell . Although there may be some differences between Sadra and Ibn Arabi on salvation, in many cases, Sadra’s theory is almost similar to what can be find in Inb Arabi’s works; and Sadra himself confirms that . After explaining Sadra’s theory on otherworld salvation, which we called it universal inclusivism, we, by referring to the works of Ibn Arabi and Mulla Sadra, shall clarify how the former has influenced the latter in the subject in hand.

Tidjāniyya is a Sufi order which was founded by Saikh Aḥmad Tidjāni (1737-1814 C.E.). The order is one of the greatest Sufi orders of north Africa which has played an important role in the development of Islam in that region. Shaikh Aḥmad joined Sufi path when he was young and after initiating into some important orders such as Qādiriyya, Nāṣiriyya and Khalvatiyya, gradually became a Sufi master. In 1781 C.E. he claimed that he had a mission from the prophet of Islam to establish a Sufi order and he called it Tidjāniyya or Ibrāhimiyya. Nowadays the order is active in African countries such as, Algeria, Egypt, Mauritania, Sudan, Nigeria, Kenya, Ghana, Tunisia and Mali. The main practice of the order is invocations (Dhikr) of God and the prophet.

In history the most beautiful and melodious life’s moments for a pious human is praying with the Almighty God. Relying on the highest power in the cosmos and considering to source of World and independence from all creatures leads Man to mental peace. Could say the important common element among pious people in different eras was prayer, as the dialogue language of all pious people in different religions is prayer so they from this way pray with God and request their needs from Him. This article with referring to Holy Books and reliable Hadiths is studies the importance of prayer, the role of prayer in life of pious people, sincerity in prayer, the element of time and place, personal and social prayers, other key subjects, common titles and differences of two divine and benedictional religions of Islam and Jew from Qur’an and Old Testament point of view.

One of the most important aspect of Osho's thoughts as one of the founders of new spiritualties is his view about "Perfect Human". Osho designs an especial model of human's ultimate end in his own made mysticism through an image of desired and ideal human's identity. The purpose of this study is criticism and studying the most important indicator that is introduced for perfect human by Osho. He attempts to present a complete anti value concept and meaning by applying positive and value expressions. He knows perfect human's indicators in love, freedom, loneliness and living, the concepts which are acceptable apparently but he deducts a new meaning for these concepts through presenting new meanings according to his purposes. After scientific analysis based on internal and external incompatibilities, this study proves what has been mentioned about perfect human's indicators in Osho's spirituality basically is against human's temperament and nature that dependency to them has no results except falling in sex, triteness and materialism.

Naqshbandi is a moderate and shari’a abided order that attributed to Khwaja Baha al-Din Muhammad Naqshband Bukhari (717-791 AH). This order in the 9th / 15th century entered to Bosnia by the Ottomans. In fact ‘Iyni dadeh and Shamsi dadeh, the famous sheikhs of the order were the first representatives of the Naqshbandi order in Bosnia. Good behavior of the followers of this order, that most of them were the intellectuals, caused the development of Naqshbandi at different levels of the society and then the order became the most influential Sufi brotherhoods in Bosnia. So that, they are known as "the native order of Bosnians."During the 6th and 7th / 18th and 19th centuries, the network of the Naqshbandi's tikyah was established in various cities of Bosnia and Herzegovina. This order in the twentieth century, when the communist regime sought to destroy Islam and Sufism in the region, played an important role in dealing with them. So, it can be claimed that the defeat of the communists in the areas was the result of the presence and activity of Spiritual leaders of Naqshbandi .

The present paper is a brief introduction to the works of the famous presian sufi of the 7th century A.H., Shaykh Sacd al-dīn Hammuyyī, which is arranged in four parts: books and treatises, letters of authorization, texts containing the chains of masters, and letters. Each part includes the time and place of the writing, the subject matter and a short report of the extant manuscripts. Besides his extant 54 books and treatises, here the manuscript no.726 in the Yenī Jāmic library in Istanbul is presented, which contains 8 untitled works attributed to Sacd al-dīn and another 12 works of him which no trace of them is found. In the other three parts of this paper, a number of mistakes in the sources are corrected, more information about the places of the manuscripts is provided and 6 new letters are introduced.

In Islamic mysticism the term "entrusting" (tafwīḍ) can be used in two ways: on the one hand, in ascending journey and at the level of spiritual practices when a mystic develops the virtue of trust (tawakkul) in himself the entrusting would be realized. On the other hand, in the descending journey entrusting means the complete surrender to the will of the grace intermediary. This kind of entrusting has two different types: "genetic entrusting" which refers to the dominance of grace intermediary over creation or genesis; and "entrusting in divine legislation" which means that the grace intermediary has permission from God to intervene in divine legislation, and to do whatever he thinks best for spiritual development of people.