mohammad roodgar

The current of Khorasan romantic mysticism has a special style tradition centered on the concept of love. After the publication of Shams Tabrizi's articles, one of the topics of interest was that Shams did not accept the likes of Bayazid from the elders of Khorasan and even Junaid, Hallaj and Ibn Arabi. In this research, it is clear that the main criticism of Shams is not on the personality of these people but on their mystical method. The fact is that Shams Tabrizi was one of the top critics of Khorasan mysticism who was also affiliated with this school. To prove this claim, important features of Khorasan behavior such as emphasis on austerity, Sokr, Shath and annihilation in the sheikh have been stated. And then Shams' views on these features are explained and analyzed. Shams was opposed to the monastic system based in Khorasan mysticism and customs such as wearing a cloak. He considered conventional austerity a serious deviation. He also considered conditions such as Sokr and Shath as inefficiencies and shortcomings of this behavior. One of the most important achievements of this discussion is that Shams sought to return to the original way of Khorasan because he did not consider Sufism's reliance on the existing monastic system acceptable. He tried to lead Sufism to dependence on the spiritual guardianship of the sheikh and the doctrine of annihilation in the sheikh. The research method is descriptive and analytical and relies on library resources.

Khwaja Abdullah Ansari is a person who clearly tried to present a coherent system in the first mystical tradition. Today, practical mysticism is known by the name of Khwaja and his works, especially Manazel al-Saerin. In this article, however, it has been demonstrated that Khwaja Abdallah could not represent the completeness of practical mysticism, neither in terms of intellectual personality, nor in terms of faith or practical tradition. The greatest representative and master of practical mysticism, Najmuddin Kobra, is the founder and editor of Suluk Shattar. Practical mysticism among Sufis is presented with an emphasis on heart actions, self-knowledge and its levels, voluntary death, mystical death and rebirth, mystical events, observation, etc. in the axis of a non-linear model. Najmuddin and his disciples have paid most attention to the above key words about the non-linear centrality of practical mysticism. For this reason, he is the best representative of Khorasan elders in practical mysticism and conduct. Today, scholars are referred to Manazil al-Saerin written by Khwaja Abdullah Ansari for research on spiritual development, but in the field of practice, no one has represented the practical mysticism of Khorasan better than Najmuddin Kobra.

The main theme of most of Sufi's anecdotes is the virtues of elders. This means a huge amount of tazkira and mystical manaqibnameh and some other Sufi texts, all of which can be included under the title "Anecdotes of Dignities". Dignities anecdotes have always been the stage of rejection and acceptance by different groups of its audience. Some people who believe in dignity have not only accepted these anecdotes, but have tried to forge several dignities in the same format for the sheikhs of Sufi. On the other hand, some deniers and those who don't believe in dignity not only are not satisfied with not accepting and denying from the heart, but also they have led the work to anti-dignity. Some contemporary researchers have also come out against dignity, or have questioned the realism of such anecdotes, or have set limits for it, for reasons such as the creation of dignity. In the midst of these dignifications and anti-dignity, how can we scientifically recognize the dignity of Owlia as a mystical phenomenon? In this article, after examining the motivation of dignitaries and denying dignitaries, it is clear in descriptive and analytical manner that supporters and opponents of dignity do not prevent us from not recognizing the dignities of the saints as mystical realities. The importance of the subject lies in the believability and realism of anecdotes of dignities, which include a large volume of literary and mystical heritage.

In this research, first, the tradition of Khorasanian behavior has been evaluated among various methods, and its important features such as emphasis on austerity, Sokr, Shath and Annihilation in the Sheik have been pointed out. Then, in order to draw this dynamic behavior in the field of Khorasani mysticism, three important turning points in the course of its evolution have been considered: First, the initial formation by personalities such as Ahmad Ghazali, the founder of the current of romantic mysticism. At this stage, the elders of Khorasan, after defining their theoretical and behavioral principles, gradually gave in to the defined monastic system in which the main foundations of conduct were continuous austerity and monasticism. Second, dynamism and prosperity by Najmuddin Kobra, the founder of Shottar's conduct. At this stage, although an attempt was made to adopt a moderate approach to conduct, the strong role of the austerity system and the strong monastic rites prevented a fundamental change. The third stage is the return to the first tradition by a person like Shams Tabrizi. He considered the reliance of Khorasan's behavior on the monastic system as a serious deviation and led it to dependence on the spiritual guardianship of the elders and the doctrine of annihilation in the sheikh.

The main issue in all the Sufi tricks is Kramat. Kramat are unknown or less known phenomena that have hidden and supernatural causes. Neglecting the recognition, definition, classification and the mystical foundations of them, has led many to deny these facts. One of the necessary preconditions for the recognition of Kramat is its various classification methods. The classification of a phenomenon that human beings can not understand the causes of its causes is a complicated subject that has been addressed by mystics, Sufis and scholars. However, it has not been reported in the mystical texts of the scientific and comprehensive classification of Kramat. Most of these texts are dedicated to enumeration of Kramat samples. Kramat Sometimes classified up against contrary to habits and sometimes among themselves. The present study is devoted to the classification of Kramat among themselves and studied in more than fifteen new and old classifications of different dignity.

Until before Muhyiddin ibn Arabi, Sufis chiefly used Tajalli (the appearance and disclosure of God as Truth in Islamic theoretical mysticism) in its common sense in practical mysticism (intuitional epiphany). The theory of manifestation of Truth in theoretical mysticism of Ibn Arabi and his commentators has been already covered but manifestation of Truth in praying – that mostly focuses on the worshipping aspect of practical mysticism – has received less attention. The theory of manifestation of Truth in theoretical mysticism concerns the appearance or disclosure of God’s manifestations from the origin of creation and the return of these manifestations to the Almighty God that takes place in two ascending and descending circles. In practical mysticism, Tajalli is intuitional, described as a light falling upon the heart of the spiritual wayfarer. Manifestation of the Divine Light is a result of God’s friendship with the servant, a cause of intuition and spiritual growth and perfection, and promotion in the path toward the proximity to God. With respect to the applicable status of manifestation of Truth in praying in practical mysticism, we have reviewed views by Ibn Arabi and Imam Khomeini on this issue. Ibn Arabi’s practical mysticism is epistemological in nature, while Imam Khomeini has taken a wayfaring and mystical approach. His spiritual wayfaring is based on praying, seeking refuge in the Infallible Imams (AS) and based on epistemology introduced by Ibn Arabi. This research work intends to clarify the similarities and differences as well as the quality of thoughts and spiritual wayfaring in practical mysticism by the two influential scholars concerning manifestation of Truth in praying.

The theme of most of the Sufi anecdotes is the Kerāmāt (miracles) of the Sheikhs (elders). A large volume of mystical memoirs and biographies and some other Sufi texts can be included under the title of “Kerāmāt Anecdotes”. These anecdotes have always been the subject of acceptance or rejection by various groups of their audience. Determining the type of reality in these Kerāmāt anecdotes and classifying them under a particular view of reality is one of the most important issues surrounding these anecdotes. There are several ways to accept the Kerāmāt anecdotes, but the best and most comprehensive way that the author advocates in this paper is the analytical realism of Kerāmāt and the attainment of a type of mystical or Sufi realism. Those who neither submit to devotional acceptance nor are themselves in the path of mysticism to attain the truth of Kerāmāt by means of discovery and intuition, can arrive at a level of acceptance of Kerāmāt with the help of specific analyses. However, in the realistic analysis of Kerāmāt, there is no reduction or limitation in the phenomenon. The present descriptive-analytical library research seeks to identify the type of reality in this particular narrative in order to prove that the reality of Kerāmāt anecdotes is not equal to any existing or familiar reality and as a result these anecdotes need their own specific realism.

Most themes in Sufi anecdotes regard the Kramat of Olia. This means a huge amount of mystical biographies and some Sufi books that can all be categorized under Kramat's Tales. These tales have always been the subject of rejection or acceptance by various groups of their audience. Some of the people who believe in Keramat not only accept the stories but also try to forge Keramat instances in the same format as for Sufi elders. On the other hand, some deny Kramat. Some contemporary scholars have argued about it. They have either openly opposed to it or somehow denied the realism of such anecdotes or imposed limitations on them. In this article, after a review of the motivations for keramat forgeries, it becomes clear that, despite their dignity, it is possible to recognize the Kramat of Olia as mystical realities.

It can be seen from the texts of many Sufis that concealing Karamat has been a common mystical behavior. Concealing is the principle in Karamat unless the will of God reveals it. In comparison with the disclosure in the miracles, concealing in Karamat leads the researcher to a mystical basis that distinguishes Karamat from miracles as well as other transcendental habits. The present study investigates the causes of concealing Karamat and then presents two different approaches of Aulia (Saints) towards their own Karamat. In Karamat, instead of the indicators of ‘challenge’ and ‘expression’, two indicators of ‘concealing’ and ‘demand’ have been proposed, which are seemingly conflicting. The mystic must be both the seeker of Karamat and indifferent to it. The difference between these two rulings should be sought in the difference between the types of sensory and spiritual miracles as well as the types of mystics. The results of the present study show a mystical basis in concealing Karamat that should be considered even in the definition of Karamat. Such a realistic approach to the Karamat of Aulia could greatly contribute to the credibility of such controversial phenomena.

The most part of the motif of Sufi anecdotes is the Kirāmāt of elders. A huge volume of mystical biographies and the books of virtues and some other Sufi texts can be included as " the anecdotes of Kirāmāt". The anecdotes of Kirāmāt have always been the scene of rejection and acceptance by various groups. The deniers of Kirāmāt cannot ignore the rational and traditional reasons and massive reports of the occurrence of the Kirāmāt in these anecdotes. As well as those who prove the Kirāmāt should not rely on rational and persuasive arguments, rather, they must seek the acceptance and credibility of these phenomena by audiences who have not experienced the mystical paths and Kirāmāt. One of the most important issues in the anecdotes of Kirāmāt is the reality in them which will have important consequences for the presentation of a particular and indigenous realism in the field of art and literature. In this research, after the causation of the Kirāmāt, it is proved that these phenomena are capable of realization and the way for realization such phenomena is smooth. The Sufi's views on the causation of the Kirāmāt have been clarified, the mean of realization is specified, and the external and internal arguments for the realization of these anecdotes have been examined. The proof of the possibility of realization of the Kirāmāt means accepting the existence of a kind of reality in the anecdotes of Kirāmāt, although this mystical fact has not yet been well explained, it seems to contradict material realities.

Whether the relationship between mysticism and politics is a negative or positive one has always been among the controversial issues in the history of political thought in the Islamic world. While some thinkers as Seyed Javad Tabatabai and Abdolkarim Soroush strongly propose that the grand roof of politics does not or should not rest on the pillars of mysticism in an Islamic state, there have been such great movements and states as Marashyan of Tabarestan, Sarbedaran , the Isma'ili state of Hassan-e Sabbāh, and the powerful Safavid dynasty  with basically mystical (sufi) structures and natures. As a present instance of the positive relationship between politics and mysticism, one can take the case of Islamist government in Turkey today that is strongly influenced by the mystical teachings from the doctrines of Naqshbandi  and Nursî . In fact, this sociopolitical system emphasizes such parameters as the importance of unity among the Islamic states, and the utility of the model of Islamic civilization; it has a favorable regard for the achievements of the Western civilization; it insists on the heightened role of the social principles of Islam; it cares for the people’s needs and well-being, has a mild and tolerant conception of Islam, believes in the importance of cultural Islam, fights against ignorance and schism, enhances education and literacy, and  shows tolerance toward the religious minorities. In all such principles, the Islamist government is under the impacts of mystical teachings.
The connection between mysticism and social Islam is the theories of Fethullah Gülen. Holding a realistic and practical approach, and through the application of powers of media software, Gülen tries to come up with a mild and moderate reading of Islam. Using a historical-analytic methodology, the present study attempts at investigating the effects of Sufism and mysticism, presented through Gülen’s teachings, on the workings of the Islamist state of Turkey.

Romantic mysticism is an intellectual movement with certain principles and characteristics either in theoretical aspect or in practical and spiritual wayfaring dimensions that has received less attention. A review of a few cases of theoretical principles and specifications in the works of Ahmad Ghazali, will help understand how he has managed to popularize romantic mysticism as an intellectual movement as well as an independent and flourishing entity. In comparison with Imam Khomeini’s views on this, we can understand that how far Khorasani school of mystical love has affected mystical views of a contemporary theosophist although with different line of thinking. This paper’s claim or achievement in clear words is this that Imam Khomeini, as a highly learned person belonging to Ibn Arabi’s school of thought and that of Molla Sadra, accepts the generalities of the Khorasani school of mystical love, and in his poetry his language is very close to the gnostic poets of the school of Khorasan. However, in his works in prose, he has reflected the same principles in another form and language in Ibn Arabi’s school. Elsewhere, impressed by the common approach in Shia jurisprudence, he has not paid that much attention to principles governing some romantic mystic traditions such as virtual love.

The concept of love is one of the most important concepts that are emphasized in Islamic mysticism, especially in the current of romantic mysticism. This current that is one of the most important approaches in Islamic mysticism, there was also before but Ghazali was the one who gave it individuation and recognition. After studying the works of Ahmad Ghazali, especially the first independent Persian book on the subject of love, Savane ol-oshagh, we will know that the romantic mysticism has the principles and characteristics that is considered less both theoretical and practical dimensions. This study is paid to eleven of these theoretical principles derived from the votes Khwaja Ahmad. After identifying these principles and characteristics in the works of Ahmad Ghazali and specific approaches that have been this current, can see how he has managed promote it as an independent and prosperous current and realm. Recognizing the theoretical foundations of romantic mysticism can also help to drawing intellectual and theoretical system and completely different for the official Sufi in traditional systems, against the theoretical Sufism of Ibn Arabi and his exponents.

Being away from the center of government, Khorasan has always been the center of Sufism, as has been considered by Shiites and political opponents. Sufism of Khorasan has a very interesting story that disregarding it would lead to the inadequate understanding of Islamic mysticism. The Sufism which is talked about to nowadays is the result of Khorasan school reactions to Ibn Arabi and his interpreters both in practice and in theory (pantheism). Khorasan elder conducts have been influential in their theoretical ideas, thereby they found basic and fundamental differences between themselves and the school of Ibn Arabi. The emergence of the theory of “Special way” after “Shottar” could be justified only by exploring these differences. Political incentives, social, cultural and any other differentiations are not as important as the theoretical and practical differences, so the depth of initial objections to this issue by the mystics Khorasan school is intensified.

The emergence of magical realism in Germany and its success in Latin America indicate that localization in any way is the basic precondition for its use, Especially in the magical realism that would not be beneficial without localization and adapting it to the cultural context of the author. Interestingly, there are more similarities between this way and the Sufis texts Tazkera , as Taḏkerat-ol-oliya written by Attar. This article is a step in providing a localized pattern of magical realism based on the story and mysticism in Persian culture. Achieve a literary pattern known as magical realism that localized with fictional texts of Sufism could be a good start for the development of an Iranian-Islamic schools, known as "mystical realism". The first step in this direction is the comparative study of indexes in two field of the structure and the content between the fictional texts of magical realism that One Hundred Years of Solitude written by Gabriel Garcia Marquez is the best representative of it, with the remaining texts of anecdotes Sufis Tazkera that Taḏkerat-ol-oliya written by Attar is the best representative of it. Can be thought after the recognition of the most important characteristics and differences, in the next step to the providing a definition of mystical realism.

The theory of imaginal worlds is an effective ontological theory in philosophy، theology، and especially mysticism. Imaginal World is also a world which links man to the world of Ideas. Today، new efficiencies are defined for the worlds in philosophy of religion، psychology، philosophy of mind، art and literature، which is very important. West culture and its attitude to the Imaginal worlds has an illness to which if we don’t pay attention، despite of the enormous scientific and spiritual heritage which we have in this regard، we will encounter to the same difficulties which today the West has. They define these worlds and provide their functions such that that they have to ignore and discredit religious teachings، such as Unity of God and resurrection. Thus، this paper seeks to explain the place of worlds in Islamic mysticism، with special attention to the ideas of Suhrawardi، Ibn al-Arabi and Mulla Sadra، in addition we will indicate to the new functions are discussed in the contemporary world، the art references، and compare the result of Gnostic Islamic attitude to the theory to Western attitude

Studying the degree of connection between Sufi and Shiite teachings—within the realm of Sufi-Shiite relationship—or in other words, interpreting the essence of Sufism and its link with Shiism is one the approved conventional and scientific methods. The present investigation sheds lights on what have been borrowed from or lent to Sufism and to what extent Sufism has contributed to Shiism or has deviated from it. Najm al-Din Kubra, the founder of the Kubrawiyya Sufi order, was a Shafei mystic, however, his and his follower's inclinations towards Shiism cannot be denied. Collecting evidence for confirming his inclinations and evaluating the all-inclusive impacts he received from Shiite teachings, in theoretical and practical Gnosticism of the orders, are among pivotal issues in the history of Islamic Gnosticism and spiritual trend in the Islamic world. Understanding the influence of such connections on the interactions between Kubrawiyya and Ibe Arabi School, the all-inclusive impacts of this Shiite-inclined order, the connections and features in the history of mysticism and Gnosticism, and even the sociopolitical history of Islamic-Iranian society demands more serious research attempts. The present article, through using primary resources and adopting a descriptive-analytic method, aims to discuss some of these topics.