اصطلاحات عرفانی

Comprehending the language as well as the purposes of the basics and principles of Islamic mysticism takes place through the recognition of theological punctilios and common terms in the related field. Meanwhile, the duality concepts and terms play an important role in understanding the basics of Islamic mysticism and explaining the mystical language. The set of these key terms enjoy a variable, dynamic and complex stance in the context of the basics and mystical language, which their accurate understanding is considered as the way to achieve the secrets of the basics and principles of mysticism. In the meantime, Talvin and Tamkin are one of key and complex duality terms in Islamic mysticism, which have always been targeted by Sufism's attention and explanation in mystical books. According to the viewpoint of most of the mystics and Sufis, Talvin and Tamkin are among the stages and levels that the spiritual seeker experiences on his path of perfection towards the Almighty, so that the spiritual seeker continuously experiences various states until s/he is in the initial stages of the path. It will be continued until, according to the conditions, s/he reaches the final stage of spiritual journey, namely Tamkin, which is the level of endurance that is the desired point of every spiritual seeker. In a general view, due to the duality of these two terms, it is possible to consider Talvin as a prelude to achieving the level of Tamkin, and Tamkin as an evolutionary and final stage in the process of the spiritual journey. In the meantime, the existing viewpoints on these two stages have been different in various mystical references. This research aimed to investigate the evolution of these two key terms in mystical references in order to provide the target audience with a clear profile and image of these two duality terms for a better and more effective understanding of the principles and language of mysticism.

In this research, regarding the necessity and importance of examining these duality terms in order to decipher the mystical references as well as considering the difficulty of analyzing these duality terms compared to single terms, an analytical and structured model has been used. Having recognized the details and dimensions of this subject in mystical references and collected the data in a library form (studying and taking noting), the content and concepts related to Talvin and Tamkin were investigated in a descriptive-analytical method in the framework of a coherent model. In addition, they were surveyed in terms of dimensions including definition, prerequisites and conditions, demerits, types, results and symbols.

 In the beginning and middle stages of the spiritual journey, that is, after leaving the neglect toward the Almighty and seeking Him and entering the stage of self-purification, the spiritual seeker experiences stages such as the Talvin and in the final stages, the Tamkin. In accordance with the dominant viewpoints, Talvin can be considered as a prelude to reaching the stage of Tamkin. This is the stage in which due to entering the spiritual seeker into Nature and the being predominant by sensual attributes, or due to his/her strength and weakness, the levels of sobriety and/ or concealment will be established in it.At this stage, various states are presented to the spiritual seeker, which, due to his/her inability to achieve stability and control over something imports his/her mind, expose him/her to continuous change and transformation: s/he is unable to remain silent, and every moment, in the midst of various attributes and states, s/he changes. However, in the continuation of the path, because of increasing recognition and love toward the Almighty, austerity and self-purification, Zekr, God grace and Divine care, Divine drunkenness and manifestation, s/he reaches the stage of Tamkin. Tamkin, in fact, is the durability of discovering the truth due to the location of the heart in the place of closeness. At this stage, s/he has the authority to stay in any stage and attribute and dominates his sensual attributes in such a way that her/his states do not change because s/he has embraces a kind of stability and peace.

 One of the important and influential duality terms and concepts in understanding the mystical texts are the terms of Talvin and Tamkin. A beginner or intermediate spiritual seeker, in her/his ascending journey to the threshold of the Almighty, is in stage of Talvin  as long as s/he is experiencing different states due to the existence of some conditions including the succession of states, strength or weakness of  the things import to his/her mind, and lack of mastery over his/her sensual attributes.This state will continue until the spiritual seeker is completely liberated from the sensual attributes of the heart and ego. The spiritual seeker’s stay or not stay in this stage will depend on his endeavor. Therefore, staying at this stage can be both paradoxically temporary and permanent. Moreover, this stay causes him to reveal signs such as the displaying the multiplicity of human traits, lack of discretion in states, and the dominance of speech.Talvin is also divided into types such as traits Talvin and hearts Talvin as well as some degrees and ranks. In the end, it will bring achievements and results such as having no ability to guide, becoming a prisoner of time and being overcame by various situations. The stage of Tamkin is also the ultimate goal of mystics. In this stage, the spiritual seeker benefits from the existence of conditions including austerity and self-purification, elevation from the position of the heart to the spirit, Divine drunkenness, manifestation and increase in recognition to the Almighty. At this stage, Tamkin is also divided into types, degrees, results and achievements. Considering the evolutionary nature of Tamkin in mystical spiritual journey, some demerits and obstacles can be mentioned for it including attributes of ego, selfishness, crying, inactivity and stopping. In this stage of the spiritual journey, the spiritual seeker reaches the Hagholyaghin. Having annihilated in God, s/he achieves the stage of Unification by God forever in such a way that no action prevents him/her from paying attention to the Almighty.

The themes of poetry have undergone various transformations, and what has not been completely removed are mystical themes. Since the period of literary return is one of the most important periods in the period of poetry and the link between classical literature and the contemporary period, special attention has been paid to the reflection of its various poetic themes. The purpose of this research is to determine the approaches and attitudes of the top poets of the Qajar period of the Constitution in the field of mystical themes by descriptive-analytical method The elite poets have been affected by the old styles and the eminent poets in different periods; and if even imitation is performed so masterful, it will not have the value of the original work imitation indicates a static state in on epigone. But the mystical themes are not quite far from the poetry of these poets, and they have entered their personal styles into their poetry areas. Although these themes have been applied for beauty and concept of the poetry, they are not separately considered as mystical styles poems.The elite poets have been aware of teachings in both Khorasani and Baghdadi schools. The permanent attention to accompanishment of emotion, kindness and love in the mystical steps is emphasized, and the practical mysticism is preferred the theoretical one.

Jalaluddin Ahmad Kasani (866-949 AH) is one of the famous Naqshbandiyya mystics of Transoxiana who has written more than 30 treatises in the field of mysticism. Most of these treatises are available as manuscripts in various libraries and have been introduced or edited sparsely in a few articles or dissertations. The subject of the treatises is mysticism; in some, the mystical terms are dealt with in the manner of the book Kashf al-Mahjoub; in some, the views of Baha-ud-Din Naqshband Bukhari are discussed. Of course, special and different mystical views of Kasani can also be found in these treatises. In the present research, which has been done in a descriptive-analytical method, an attempt has been made to examine his mystical views and his definitions of some terms, in addition to studying the treatises. The findings show that Kasani does not follow a specific epistemological model in expressing mystical views and terms and in each treatise, he focuses on a specific topic. In most of the treatises, scattered and repetitive data about some mystical terms can be seen such as annihilation and immortality, absence and presence, etc. His definitions of these terms are sometimes taken from previous books and sometimes made by himself. Kasani is strongly influenced by Rumi in his description of mystical subjects; there are many citations to Masnavi Manavi in his treatises.

Safvat al-Safa is one of the most authentic books of mysticism and Sufism. One of the most basic sources in the history of Sheikh Safi al-Din Ardebili is the great ancestor of the Safavid sultans, and Ghashiriyeh's essay is also one of the most important books of Sufism, which was considered in the eighth grade curricula. Is. The influence of Sheikh Safi al-Din Ardebili in Safavata al-Safa from Ghashiriyya's treatise was more than other sources; some of Sheikh Safi al-Din's interpretations of mystical terms have been interpreted and expanded in mysterious mysteries such as Ghashiri, to the extent that the words of the Ghashiriyya treatise with little difference It is quoted in Safavata al-Safha. This homogeneity between the two mystical works represents the source of the mystical thoughts of these two mystics and the proximity of their opinions and beliefs. The purpose of this study was to investigate the effectiveness of Safavid-e-Asfah from the researcher of Ghashiriyeh by analytical-descriptive method and using library resources. Now, the gathering and dividing, the absence and attendance, the kin and the admiration, the confusion and the revelation, the observance, and the invasion, the Sowhou and the Saker, the witness, the awesomeness, the bills, the leaks, and the tribe, are the terms that they are the Sheikh Safi also believed in Qashiri and provided the same definition of Qashiri, thanks to the same sympathy with the Qasiriyahs who managed to reach a wide range of Islamic and non-Islamic countries under his spiritual influence.

In most of his poems، Hafiz has mentioned nocturnal events which have had mystical consequences for him and he often displays such experiences by using the word “last night” and expressions like “last night I saw…”. This expression is related to “Tavareq” which is a mystical term. In mystical terminology this term means what enters into the heart of mystic and wayfarer during his nocturnal litanies and it is amongst the terms which has some referents in the poems of mystical poets before Hafiz. On the other hand، since the analysis of such nocturnal dreams which comprise notable parts of his mystical experiences is related to psychology of dream and entering into unconscious via phenomena like sleep، imagination and drunkenness during night، contemplation on such poems can bring better understanding of his internal character and mystical ranks. This article aims to analyze mystical experiences in his poems and such analysis is done by using the psychological method of Jung which considers the role of unconscious in reaching to such spiritual experiences.

The purpose of authors in this paper is to analyze Bāyazid’s uses of cognitive metaphors. He was as one of the pioneers and prominent Sufis of love mysticism. The paper explains some key concepts in Bāyazid’s mysticism and refers to some features of his personality. This study examines the uses of wine، fire and flood domains in his sayings and reveals his emphasis on the concept of mortality (i. e. fanā) in his mystical thoughts. It also shows that the frequently noticeable presence of the ‘light’ source domain in his words results from the impact of the social and cultural environment of the Zoroastrian ambience of his time. In addition، the analysis of Bāyazid’s cognitive metaphors delineates his vacillation between asceticism and mystical love.

In Islamic culture, what has been introduced as "mystical states and stages" was first presented as moral and faith-related concepts in Quran and the Prophet's Sunna, and gradually transformed into Prophet's companions, followers and other Muslim's actions. The inwardly and spiritual aspect of the states and stages and their impact upon human soul changed their state form moral to spiritual and inwardly; the phrase "mystical terms", therefore, came into being. According to some of Sunnite mystics, the first person to discuss mystical states and stages in Islam was Imam Ali. Afterwards the subject of mystical states and stages has been taken into consideration and developed by his companions and also ascetics and mystics. Drawing upon the original mystical texts, the present study examines when the concept of mystical states and stages emerged and how it evolved until late 5th century Hegira.

Misbah-Al-Hedayeh, written by Ezzaddin Mahmood Kashani, is one of the most important mysticism texts compiled during the eighth century. The compilation has been based on Sohravardi’s book namely Avariful Ma′arif. Ezzuddin Mahmood in his book has tried to connect religions laws with Sufism and has attempted to illustrate and describe certain idioms now commonly in vogue among the Sufis with a canonical view of mystics and the path of self-enlightenment. Although the characteristics of the book do not bear all the traits of glossary or of a dictionary, keeping in view the fact that more than a hundred terms and idioms backed up by evidences and instances have been provided for a section of selected addressees, as such it can be considered to be a special mystic dictionary. The researcher has tried to evaluate on the basis of lexicography-assessment standards from Malkiel point of view the three measures, namely vocabulary expansion, meaning-cum-viewpoint presentation method, and the meaning-recording state of Misbah-Al-Hedayeh in comparison with some academic books on mysticism, such as Al-Lamae, Qosheriea, Journal, and Kashf-ul-Mahjoob. The domain of terminology and the degree of explanation has been taken into consideration since the writer perceived the quantity and quality of words in this connection. Then, the presentation of semantic-recording criteria as has been adopted by the writer in the book has been discussed. Finally, the special approach of the writer towards recording mystical terminology has been reviewed.Although using literary decoration such as rhythm, metaphor, and simile for expounding academic issues has brought his words closer to the literary words, his educational values has never faded out.By maintaining and up-keeping his own as well his predecessors such as Sohravardi’s opinions and ideas, he has quoted the points of view of his opponents with due liberality. He has never desisted from criticizing and evaluating their work