شهود

Bayezid a paradoxical Sufi, with a new mystical experience, a mysterious language, a different moment and spiritual ascension. In his sayings, he has expressed elements such as light and soul to introduce the affairs of Latifah, to discover the secret of the sea of human existence, the happiness of the soul, and to solve his existential riddles. The hypothesis of the research is that the content of some elements of the sages of ancient Iran and the mysticism of Bayezid are related. The author has tried to explain and detail the related topics by benefiting from philosophical and theological approaches. The research questions are: What are the uses of light and soul in Iranian wisdom and Sufism of Bayezid? And what aspect of light and breath is connected with his mysticism? The result of the research shows that the existential value of light in Bayezid's view has an ancient root and there is a common cosmology in the contrast between the worlds of kingdom and kingdom, light and soul, creation and matter, unseen and martyrdom, between these two ways of thinking, which aims It is the excessive human effort to reach true happiness. The nafs is the central element of Bayezid's thinking, which can finally join the light, but also the way of truth. These elements, with a single ontology, mystical metamorphosis and Iranian content, in the tension of opposing forces and the superiority of Ahurai forces, have also been manifested in Bayezid's sayings.

Music is very important in the mythology of different nations. This science, as one of the parts of theoretical wisdom, has an unbreakable connection with literary mysticism through similarity in intuitive and inner perceptions, metaphysical dimension, infallibility, etc. The conceptual expansion of music originated from here, which led to liberation from the monologue and one-dimensional atmosphere and to the music of the cosmic spirit, which gradually penetrated and gained strength in mysticism. The perception of music, which is a manifestation of mystic hearing and the resurrection of the worlds and spiritual states of the seeker, reveals and intuitively finds a celestial and cosmic music and directly engages emotions and feelings.Molavi has a very aesthetic view of receiving music, and because it is at a high level of heart import in esoteric receptions, and in other words, it is a symbol of all systems, customs and habits, the connection between his view and his thoughts with cosmic music is important. Show

According Roland Barthes, “Writerly Text” are symbolic and it is not possible to understand hidden layers except by passing through the formal and superficial level. One of Sohrab Sepehri's poems "The Voice of Meeting" is such kind of text that narrates the intuitive experience of poet. In this poem, first the narrator reports his intuitive experience, encountering with the singer fruits and their circumstances and actions with ambiguity. At the end of intuition, the narrator indirectly, as well as during the conversation, deals with issues that obstacle intuitive reports. The main question of the article is what this poem has the unmentioned or hidden meaning and what concepts are clarified or created through the works that has the same horizon. In this article, this poem is interpreted with the method of hermeneutics and intertextual analysis and using other works of Sepehri, the Qur'an, and mystical concepts as a pre-texts. Through these works, the meaning of the codes in the experiences of the narrator become clearer. The results show that in the narrator's intuition, the happiness of fruits is on account of confronted with the hidden surface of the universe or the "expanded world". Attitudes toward the surface and utilitarianism prevent confrontation with the upper level of universe. Sepehri's poems as a whole and this poem show that revelation does not stop at a specific time or specific place. Evidences from Sepehri's biography also confirm this

Mystical journey is the movement from the point of origin to the destination. In mystical behavior (journey), the destination and end point is annihilation in monotheism. Mystical journey, which is a spiritual and heartfelt one to reach the essence of spiritual perfection, is depicted in mystical thoughts in the form of Maqāmah. The method of this article is descriptive – analytical and comparative the library resources of mystical behavior in Islamic mysticism and Taoism are applied and discussed comparatively to answer the question: “what are commonalities and differences in the structure of Maqāmah in Islamic mysticism and Taoist mysticism? The findings show that in both Islamic mysticism, Sufism, and Taoist mysticism, the wayfarer has achieved intuition, knowledge, and awareness by leaving behind the stages and Maqāmah of cultivating sensual contaminants, and finally reaches conciousness in mystical poverty and annihilation and its equivalent in Taoism, in the enlightenment and intuition of the Tao. The main differences are the Shari'a-oriented viewpoint of the Muslim wayfarer who seeks worship and gain the pleasure of his Lord by emphasizing the kindness. since mystic journey of Taoism lacks such concepts.

If we consider spiritual journey(Solouk) as a set of life practices against the epistemological content of intuition (Shohoud), which is used to explain the system of existence and knowledge of the truth, then we can talk about the relationship between these two in the mysticism of great mystics such as Rumi. In this article, via adopting interpretive method, we have tried to show the way mystical characteristics of a mystic like Rumi are in accordance with his intuitive epistemological characteristics. Accordingly, we have studied various dimensions of this relationship with regard to two areas: first, the truth of intuition and second, the epistemological quality of intuition. In Rumi's mysticism, purifying the soul with practices such as devotional worship, in form of prayer and remembrance (Zekr), and following the Divine Law (Shari'a) are considered vitally important. In addition to these matters, according to the spiritual statuses of different ranks of individuals, the quality of intuition enjoys different degrees too. This claim can be supported in Rumi's mysticism by mentioning the characteristics of his mystic manners and intuition and revealing their correspondence and appropriateness. For example, in Rumi's mysticism, the piety and purity of the seeker of the path of God (Salek) is essential for connecting with the divine source of intuition, and eventually leads to the truth of intuition. Regarding the epistemological quality of intuition, the most important examples are the congruence between Rumi's rejection of permanent and essential correlation between cause and effect; his disregard for established customs and traditions; plus his non-adherence to Sufi formalism in conduct and his intuitive view that the universe is not bound by fixed and necessary causes. Another example is the correspondence between a lover’s romantic spiritual journey and the divine intuition along with the romantic will in the universe, to which Rumi has paid much attention. In fact, describing the main features of Rumi's spiritual journey and intuition and putting them in relation to each other, as an interrelated whole, would depict the congruity between them.

Existence originates from a first source that is the origin of the universe. This first source (the Unity) manifests himself in all phenomena and a holistic mystic, by observing these manifold of phenomena, reaches the source of the existence or the Unity. With the eyes of the heart, he/she sees the First Principle in all corners of the universe. Is this view, which was formed by Ibn Arabi, also visible in Sabk-e Hindi (Indian style)? Was Saib Tabrizi, as one of the pillars of the Indian style, fascinated by this view? The data of the research show that Saib Tabrizi has considered the unity of being in his Divan and has introduced it as a way to the true gnosis and theoretical knowledge. The present research has been done by analytical-descriptive method and its data is collected from library sources. The results of the study show that Saib Tabrizi, like the mystics who believe in the unity of being, considers the world of plurality as a symbol and manifestation of a single truth and seeks to discover this first source (the Unity).

From mystics’ viewpoint, the most sophisticated path to know God is through intuitive cognition. Achieving this type of cognition is not conceivable through theoretical thoughts but through witnessing realities, passing phases and stages, leave mundane life and to nurture yourself. Even though this is an arduous path and belongs to pure individuals, it is the nearest feasible path from a rationalistic perspective. In the present study, we intend to express Molana’s view regarding this issue with an analytical-descriptive approach. The results show that Molavi similar to other mystics, recognizes phases and stages in cognition. He believes intuitive cognition is the most credible knowledge in which mystics -without any intermediaries- know God through their own heartfelt cognition. He considers heartfelt knowledge and then sensory knowledge in lower stages and recognizes their credibility for people who are not able to reach upper stages. In Molana’s mind, heart is considered as the instrument for intuitive cognition. He argues that a heart which reflects God Almighty belongs to the purest of mankind that is the prophets and their true disciples. True monotheism exists in intuitive insight and this type of knowledge of God is dependent on reasoning, inwardness and façade.

Mystical epistemology is in intuitive knowledge that deals with the heart and there is no sense and intellect in it. From the point of view of mystics, this cognition is not obtained through the external senses or argumentative processes, but it is a knowledge resulting from discovery and intuition, as a result of which the inner universe can be understood. The aim of the present study is to examine mystical epistemology from the perspective of Sheikh Shahabuddin Omar Sahrurdi, a mystic of the seventh century AH, which has been conducted by descriptive-analytical method. According to Sahrurdi, one of the types of knowledge, which includes sensory, intellectual, innate and heart knowledge, the place of knowledge is the heart, and with the heart knowledge, true cognition can be achieved. Like other mystics, while confirming the sense and intellect in acquiring knowledge, he does not consider these two to be sufficient to achieve the knowledge of God and gives originality to the knowledge of heart. In the path of knowledge, which is gradual, man goes through different stages and does not enter the next stage until he passes a stage.

Psudo-Dreams and dreams occur in awakening and  dreams that eventually lead to the mystical discoveries and testimonies. The process of Psudo-Dreams formation in the memorization of poems has a direct connection with religious literature and the principles of mythology and retelling. In his dreams, Hafiz, with the help of his individual and collective consciousness and his return to the "covenant" and "the first world and the last world", takes a step in the field of human creation. In order to achieve this, the world of out of  time and space, the poet does not require the place and time, he, instead is the supervisor of creation. Hafez has used other words to describe the more effective expression of these elements in the form of aesthetics symbols and features. In this research, an attempt has been made to conduct an analytical, citation, and referring to the analytical first hand books in this field, in order to investigate, highlight, the dimensions of different agreements that exist in the field or return. Although aspects of the research have been studied in many cases, the study of this subject has neglected the mythological and psychological myths that have been addressed in this study.

</strong> Comparing phenomena is a way to know their different layers, as well as a way to discover new and hidden ones. By using analytical-comparative method, the present study investigates and compares mysticism and beauty. At first, the concept of beauty, the process of its creating and the way to understand it is examined. Then, some instances of beauty in Islamic mysticism are introduced. The study focuses more on the intuitive aspect of beauty associated with mysticism. The results show that according to Hegel, art is the recording of transient moments happening for artist in an impressionistic moment. In this way, the artist transforms the transient moment into a persistent and eternal one. Also, in Islamic mysticism, in an intuitive moment (which is the same as an impressionistic moment in Hegel's aesthetics) the mystic observes the beauty of the celestial geometry in the loci of manifestations due to his/her constant attention to the Divine beauty. These manifestations include from the beauty of the human face in carnal love to the smallest particles of the universe.

In the philosophy of education, the educational role of self is considerably important. Therefore, this issue is comparatively investigated from the viewpoints of two wise scholars in two separate lands. The purpose of this article is to study the concept of “the educational role of self” and the way it is dealt with in ideology and thought systems of Jalal ad-Din Muhammad Rumi (Mowlavi) and Iqbal Lahori. By self, it is meant a person who is apt to know him/herself as well as the resources relevant to his or her growth and excellence. Human knows him/herself more than others do and plays a central role in the process of his/her own education and guidance; therefore, self-guidance is a major component of self-education. Thinking deeply about one’s nature and essence has been the objective of thinkers in education-based systems. In fact, “self” is responsible for all challenging issues of human’s social and personal life; in other words, every human being is responsible for solving his/her own problems and is being asked questions, accordingly. Education itself is an undeniable and effective fact in human life, thus, analyzing and investigating it has always been a significant necessity throughout the history of human life. Mowlavi and Iqbal believed that “self-education” prevents one from being submitted to his/her desires and also societies from adhering to profit and loss, prejudices and narrow-minded materialist and temporary views; therefore, it leads humans to prosperity. Humans gain excellence and prosperity during the process of education and “self” begins to play a significant role in this process from a certain point until the end of life, hence, it is of paramount importance to know this role. A review of the comparative researches on self or soul in the educational beliefs of Mowlavi and Iqbal indicated that no independent research has been conducted so far in this field. Therefore, it is significantly necessary to carry out this research. The question that arises is what are the similarities and differences between the approaches taken by Mowlavi and Iqbal regarding self-knowledge and the way it is taught?  The method of this research is qualitative and data relevant to these two scholars are described and analyzed. The findings indicate that with accordance to the social context in which they were educated, Mowlavi and Iqbal regard the strengths and weaknesses of the social and cultural systems of their time in terms of the education of “self”. Therefore, “self-education” is given priority in their educational system. The common aspect of recognizing and educating “self” for Mowlavi and Iqbal is the direct encounter of a person with divine nature, educating reason and awareness of natural phenomena. However, the difference between their views lies in the extent to which they use rationality and experience during “self-education”.  Mowlavi emphasizes intuitional knowledge and believes it is with the education of the seeker-mystic that a person becomes united with God and self-knowledge is resulted. Iqbal, nevertheless, applies the method of rational knowledge and its empirical results to expand the individual self to the social self and holds a collective view on education of “self”. In classical mysticism, about which Mowlavi wrote prose and poetry, self-knowledge is the main objective of self-education. “Trainers or those experienced in spiritual and mystical education, in the first step of education, must teach the trainee self-discovery, self-esteem and self-knowledge so as to provide him/her with a springboard for knowing God”. In his educational ideas, Mowlavi considers the movement towards God as the ultimate goal of education, which is presented in three sections: the macro, the middle and the micro. Macro principles of education: human responsibility for self-education, adjustment of the education process and curriculum appropriate to one’s capability and capacity, priority of intrinsic revolution over change in appearance, paying attention to psychological rather than physical education and multiplicity of cognitive pathways; middle principles: continuous self-assessment, trusting the trainer and giving priority to  purification of soul over knowledge; individual’s educational principles or educational

self-impose, presentation of insight about oneself and one’s situation and the method of love taught by parents to seekers. Allameh Iqbal Lahori considers the socio-cultural and political conditions of his time in addition to religious and mystical teachings when he defines the objective of the education of self or human soul. Based on his education in and deep thinking about modern teachings and sciences particularly philosophy, he consciously and critically investigated the foundations and fundamental layers of Islamic culture and civilization on the one hand and Western culture and civilization on the other and considered following a “Muslim self” as the secure way of passing dangerous paths leading to underdevelopment of the Islamic world. Like Mowlavi, Iqbal believes that determinism and separation of thoughts governing the Oriental people are the main causes of deviation in personal and social education leading to intellectual and scientific backwardness. For this reason, Iqbal believed that the East needed original thinkers to overcome the problems of their societies. Thus, he emphasized the excellence of the individual, which leads to the excellence of the society. In the educational systems of Mowlavi and Iqbal, expressing the principles of education of self or soul is the most important objective of the philosophy of education showing how human beings can have a self compatible and in harmony with the facts and events; the self that is also able to influence them. This is a principle. The second principle of self-knowledge and self-education in Mowlavi’s educational system is to learn science and knowledge. Mowlavi believes that science is derived from revelation given to prophets since the material nature of man cannot penetrate beyond the world of senses, so science belongs to whatever for which the revelation was made to prophets. For Mowlavi science is rational experience and discovery and even intuitive knowledge. Comparing the educational ideas of Mowlavi and Iqbal with an emphasis on self-education, it can be concluded that Mowlavi, having the conditions of his time into account, encourages the trainees to know themselves, discover their talents and utilize these talents to achieve the ultimate goal of education, which is to serve and worship God. Iqbal lives in an era when Western culture has partially penetrated Muslim countries and has brought about some changes. He does not consider education to be free of these influences and encourages trainees to know pure Islamic culture and get educated based on its teachings. In this regard, he pays considerable attention to the unity and solidarity of Islamic thinkers and considers their presence in a common theoretical and practical scene useful for education. Nonetheless, his ideas regarding the role of self in recognizing one’s duties and education are compatible with those of Mowlavi.

Human being is perfectionist and resourceful. Therefore, his constant concern is the achievement of true perfection and eternal prosperity, the only way to achieve it is to rely on the scholars in this regard. Presenting numerous real and non-realistic examples, for this desirable, will make the choice of the right path and the secure way somewhat clear. In this regard, this paper focuses on this Referring to Ibn Arabi's full-blooded reservoirs, quality is represented through perfection in all the realms. Ibn Arabi regards Nile as the perfection of cultivation and self-denigration and the pursuit of different stages of truth based on true knowledge and faith, so that at the beginning of the journey, the pathologist does not have knowledge of himself and, consequently, of God, and ultimately conduct, In addition to gaining knowledge of the soul, he finds that his existence is nothing other than God. The knowledge that Ibn Arabi regards as a perspective is a discovery of a kind of reminder that by resorting to the power of love, it ultimately leads to an understanding of the unity of existence, which is the death of God. Since death is nothing more than a transference from the self-referring to the name of the verse, it does not exist in the name of its intrinsic, different realms have an existential unity. Therefore, the perfection of the soul with the forfeiture of materiality and the removal of the veil and the enjoyment of the divine mercy in the form of promotion from a name to The above name is taken and the above mentioned factors are the causes of stomach of such perfection. In other words, the soul travels through intrinsic modifications through the means of it and travels from the world of martyrdom and wisdom to the point of meaning and, according to the talent that it has acquired from the field of nature, has the meaning and the essence of which originates from the essence of its essence. Thus, the soul feeds from its inner (which is an example or reason), and completes the perfection as infinitely as its constant. It should be noted that the research method in this thesis is descriptive-analytical.

The understanding of God’s nature and the quality of his attributes is one of the complicated problems that the sentient and the conscious human being has contemplated on and looked for understanding it in all eras. It was the main core of controversies among mystics, philosophers and theologians of the east and west in many centuries. In their works, they have tried to uncover the latent mystery of God’s existence and how a deep relationship with God can be established. Among the eastern mystics, Molana Jalaleddin Balkhi is one of the supreme poets who have described God in his works. He recurrently described God and the quality of his nature and attributes in his works by using the Quranic instructions and the significant part of his ideas, whether in lyrics or in Mathnavi, whether directly or in the form of other characters. God is the main core of Molana’s fundamental thoughts. On the other hand, among the Western theologians, Rudolf Otto is one of the greatest phenomenologists of religion and the pioneers of the psychology of religion. In his famous book “The Idea of the Holy”, he has interpreted the “religious experience” with a phenomenological view and highlighted the aspects of “intuitive phenomena” and “religious experiences” with a special name, such as “Numinous”. The thoughts of Rudolf Otto especially in the case of the Holy are very close to some of molana’s thoughts about intuition.

Knowledge and its hierarchy with blights of every degree is one of the fundamental principles of mystical systems. Each mystical system seeks to show superior knowledge and transcendental in order to seek greater depth of truth to its followers. So the fundamental question in this study is about what is knowledge, and how we may achieve transcendent knowledge? To answer these questions, we have studied Mevlana,in the Islamic Mysticism and Buddha in Hindu Mysticism. In Mevlana’s first recognition we use sensory tools in his poetry and prose, and then knowing much rational human knowledge is tracked with the help of tools and classifications with much wisdom; and finally the height of knowledge of the specifics of each articulates the intuitive knowledge. But in Buddhism, after the expression of causal chain that leads to human suffering in the world, believes that the main cause of human ignorance is the lack of understanding of the problems and ways to get rid of their suffering. So transcendental knowledge, understanding the Four Noble Truths and the eight ways to salvation of the suffering is the correct way to absolute freedom and final truth. Both schools have high objectives to their leading , in order to reach it through revelation and guidance to their followers and devotees in this way. Union with Allah in Rumi and Nirvana in Buddhist thought is the spiritual knowledge of the conduct that is explored in this study in a comparative descriptive method.

Beauty and its evidences have always been a controversial issue among the scholars throughout the history of philosophy, Psychology, literature, mysticism, etc. Mysticism is evident in Sohrab Sepehri's viewpoint of beauty perception and understanding abstract phenomena which eventually leads him to a type of mystical approach and roots in his belief of direct experience through different contexts such as language, paradox and dream. This attitude directs him to a type of symbolic language. His journey to discover the aesthetics of life results in a personal view of death, sorrow and other seemingly unwanted phenomena to see them as beautiful aspects of life. This paper tries to depict Sohrab’s display of beauty in his poetry and painting revealing its connection with his artistic intuition of art and personal mysticism.

Intuition and sensing (unveiling) are regarded as the fundaments of mystical insight; through sensing، mystics directly and without any mediator experience the reality. Therefore، ways of sensing and intuitional ability have always been in the center of mystical studies. Jalal ad-Din Muhammad Rumi، as a thoughtful mystic، literarily and based on theoretical Sufi teachings expresses forms of sensing in Mathnavi. Mystics have explored two forms of sensing: sensual and spiritual. This paper، drawing upon Gheisari’s introduction to Fusus al-Hikam، tries to deal with forms of sensual sensing in Mathnavi. Besides all forms of sensual sensing (except tactile sensing)، Mathnavi includes numerous minute teachings about each of them which have not been seen in Gheisari and Heidar Amoli’s classification. It seems that Rumi has dealt with auditory sensing more than the other sensual forms of sensing.

Intuition is the crux of all mysticisms. In Mathnavi، intuition is a crucial matter. Rumi has depicted intuition in different forms such as inspiration، acumen، dream and occurrence. Generally speaking، revelation in Mathnavi is divided into two groups: physical and spiritual revelations، though each has its variations. These intuitions are sometimes in accordance with V. T. Astis'' theory of intuition. Astis divides the mystics'' intuitions into two categories: Exterior (heavenly) and Interior (soul) (Spiritual) states. This paper investigates the revelations in Mathnavi in the light of these two states proposed by Astis and also discusses the common features such as objectivity، the feelings of trust and faith، and happiness. However Astis errs in some aspects as some Islamic revelations are not in accordance with his theory. Moreover، the special characteristics of Exterior and Interior (Spiritual) states are studied here. In the end، it is concluded that not only are the intuitions mentioned in Mathnavi corresponding to some western mystical patterns، but they are also unique and in some ways are superior to western mysticism.

According to Muslim philosophers and sufis, knowledge is divided into two kinds, namely, intuitive (inner) knowledge and acquired knowledge. The acquired Knowledge is attained through external objects and includes all sense perceptions and experimental data. Intuitive (inner) knowledge, however, involves spontaneous conception and instinctive representation, that is neither attained through the senses, nor is the reflection of the external objects.
In the present article, by studying the background of intuitive (inner) knowledge in Islamic tradition, esp. Masnavi Manavi, attempt is made to show the role of this type of knowledge in Islamic philosophy and mysticism.