عرفان

This study examines the position of the divine law (Shari’ah) as the foundation for the formation of ethics in the works of Khwaja Abdullah Ansari. Given the importance and necessity of the issue, ethics in the individual and social lives of individuals are among the key topics in Islamic mysticism, and its correct understanding can help strengthen mystical conduct. The main question of this study is how Khwaja Abdullah Ansari addressed the relationship between Sharia and ethics, and what effect does this relationship have on mystical conduct? To answer this question, the method of text analysis and explanation of mystical concepts in Khwaja’s works has been used. The results of this study show that Khwaja Abdullah Ansari emphasizes the three main elements of knowledge of Sharia, persistence in giving good deeds, and patience to achieve good character, and believes that only with a correct understanding of Sharia and good deeds can one approach divine truth. He also introduces the concepts of knowledge of the truth, purification of thought, and good conduct as the foundations of mystical conduct. Finally, this research shows that practicing the laws of Sharia and good ethics is not only effective in individual behavior but also leads to the realization of a healthy and transcendent society.

Thanatopsis has always been discussed alongside thinking about existence in different fields of philosophy. In other words, death is one of the oldest philosophical and gnostic problems that has been discussed by several philosophers and thinkers, each approaching it based on their own philosophical principles. This study has examined and compared the concept of death and thanatopsis in the philosophies of two prominent thinkers, Miguel de Unamuno and Mīr Dāmād.  Evidently, each of them has a particular view in this regard based on his own specific philosophical system and school of thought. This analytic-comparative study has been carried out relying on library and research resources. Here, the author tries to respond to the question of what the meaning of death and thanatopsis in the philosophies of these two philosophers is. The findings indicate that, given the concepts of death and life, piety plays a central role in the philosophical and gnostic thoughts of both thinkers, and death is a metaphysical and ontological problem in their philosophies. Apparently, both of them believe that fear of death is an intrinsic problem that bothers all living things; nevertheless, this fear is moderated by man’s awareness of being and nature’s method of work. Accordingly, instead of viewing death as a purely destructive phenomenon, both of them consider it to be an affirmative affair.

Intermarriage is an issue that is scattered among the ontological views and opinions of Muslim mystics and philosophers regarding the quality of the formation of the worlds of existence and marriage of the names and attributes contained in the levels of existence and the results thereof, from the essence of the One to the multiplicity. The attempt of this article is a new perspective, along with an ontological examining of the possibility of the generalization of intermarriage among the types of beings, in an infinite process, called the infinite specific intermarriage. In mystical and philosophical discussions, the species of beings, especially the species of human, cannot be limited to specific states and types; because with intermarriage, these types are transformed into other types or states. The present article aims to answer this question, "is the intermarriage of species up to the point of infinity possible?" And if possible, "what variables are effective in these intermarriages?" It enjoys a qualitative method for the study of variables through library sources, along with an analysis of related opinions, leading to practical results. Some variables also affect each other in an interactive way. The research finding is that these variables, by affecting each other, step by step, will provide the possibility of generalizing species to the infinite specific intermarriage and will support this new attitude.

This paper deals with the possibility of interaction between the two rational knowledges, namely philosophy and mysticism, and reaches the cooperation of the two with each other. Mulla Sadra's philosophy has revealed the joining and combining of these two knowledges and has placed reasoning next to observation. This combination cannot be realized unless inconsistent or seemingly inconsistent factors are rejected. Just as the rejection of polemic method from the argumentative knowledge of theology has placed it beside the argumentative knowledge of philosophy, the predominance of common or consistent rules and foundations between the ability to argue and the ability of intuition in the power of reason has brought the two knowledges, namely, mysticism and philosophy, closer to each other. The reason, in the position of argumentation, although fundamentally unable to pass into a section of reality, it makes the passage of intuition into the revealed part rationable and understandable and places it available to all by demonstrative syllogism. In this way, the knowledge of logic was employed to regulate the finding of intuitions, and the two knowledges of mysticism and philosophy, came together with two sets of concepts and rules in a combined form.

In examining newly emerged mysticisms and mystical thoughts in the Islamic world, a challenging issue is the negative relationship often perceived between mysticism and politics. However, some states and movements throughout Islamic history have had a mystical structure and nature. Scholars like Javad Tabatabai and Abdolkarim Soroush offer differing theories on this relationship. An example of a positive relationship between mysticism and politics is found in the social Islam of Turkey, where this theory influences the Turkish government. This movement is significantly impacted by Naqshbandi and Nursi mysticism. This political-social movement, influenced by mystical perspectives, emphasizes elements such as the unity of the Islamic world, the civilizational model of Islam, a positive approach to the achievements of Western civilization, the prominent role of the social aspects of Islam, the provision of services and utilities to people, a moderate interpretation of Islam, cultural Islam, fighting ignorance and division through education, and tolerance towards religious minorities. The connecting point between the mystical view and the Islamic perspective is the ideas of Fethullah Gülen. By adopting a pragmatic approach, Gülen endeavors to utilize both hard and soft power tools to offer a moderate interpretation of Islam. This research employs an analytic-descriptive method to examine and analyze the influence of Nursi mysticism on Islam in Turkey in terms of modern spiritual sectarianism.

Due to his truth-seeking nature, man has made a huge effort to convince himself of knowledge, which is the result of these four knowledges: science, art, philosophy and mysticism. Among these teachings, mysticism is considered one of the most popular teachings. An achievement that some people have considered as a way to achieve the truth of a promise, another as an excuse to achieve their goals. The purpose of this article is to examine the role of human knowledge under the title of emerging spiritualities in creating temporary and spiritual challenges in society. This research, which was carried out by descriptive analytical method and using library resources, seeks to briefly introduce, express the goals and objectives of emerging spiritualities and explain the danger of such pseudo-mystics for the Taliban of true mysticism. mysticisms that have targeted the real power components of society. Also, this article has paid attention to the introduction of true mysticism and the place of man. It must be said that presenting the correct understanding of true knowledge prevents the mystics and apparent mystics from being able to attack the tent of divine knowledge and its Taliban with the white flag of mystical deception, and place their non-mystics instead of mystics in the hearts and minds of the unacquainted Taliban. The results of the research show that behind the curtain of newly emerging religious movements in Iranian society, there are unlucky intentions, the promoters of these spiritualities are unwarranted and deceitful people, destroying beliefs, promoting corruption instead of mysticism, legitimizing corruption and disobedience instead of spirituality are among the actions that the supporters of these movements in They follow between disciples and society.

The seven stages of mysticism are among the most important and thought-provoking topics in mystical cirrhosis. Examining and understanding their meaning and concept, the seeker and the path of the truth helps to follow this path with more awareness. Provide mystics and Sufis. Also, clarifying the concepts of each of these officials according to the views of Attar and Rumi and expressing how these concepts are used in mystical and moral stories are two other goals of this research. Showed that in some cases the views of Attar and Rumi are different. Sufis and mystics each have opposing views on the journey to God and meeting God. What arose at the beginning of the official emergence of Western-influenced Sufism in Iran and its sphere of ritual and linguistic influence until it reached Rumi and Attar, although beautiful in appearance and constantly in conflict with the Shari'a, is an amalgam of philosophical views. Greek and eclectic were other ideas, forming parallel and sometimes contradictory currents, which played a significant role in the continuation of Sufism..

The term "negation of negation" is a description Meister Eckhart employs for the "hidden essence of divinity." Through a precise analysis of Eckhart's works, in which he addresses the concept of "negation of negation," it becomes clear that although Eckhart sometimes uses the term "the One"—borrowed from Neoplatonism—as synonymous with "negation of negation," his understanding of "the One" significantly differs from that in Neoplatonism. For Eckhart, "the One" is not only beyond "being" and beings, but also manifests as "negation of negation" throughout the world. Furthermore, a proper understanding of the concept of "negation of negation" can serve as the key to resolving many apparent contradictions in Eckhart's works or conflicting interpretations of his writings. One such contradiction is the issue of the relation of "being" to God. "Negation of negation" teaches us that, for Eckhart, "being" holds two distinct meanings: in one sense, attributing "being" to God is permissible—though not ideal—while in another sense, applying the term "being" to God is nothing but error and a deviation from the truth.

‘Allāmah Ṭabāṭabā’ī is a thinker who has shown great interest in comparative studies of mysticism. The foundation of ‘Allāmah's studies in this field is the existence of the innate monotheistic religion as the root of all religions, and the existence of an innate inclination and insight as the principle of all mysticisms. He considers self-knowledge (ma'rifat al-nafs) in the realm of spiritual journey (sulūk) as a common spiritual method among all Muslim and non-Muslim mystics, tracing its roots in human nature (fiṭrah). ‘Allāmah believes that due to the egoistic desires or the neglect of the seeker from some monotheistic foundations, the method of self-knowledge has deviated from its main path in some mystical schools. Instead of being a path for the seeker (sālik) to attain knowledge (ma’rifah) of God, it has been perceived independently, causing the seeker to deviate from reaching the goal of knowing the Lord. In the realm of knowledge (ma’rifah), ‘Allāmah sees the ultimate goal of mysticism as proximity of the ultimate truth and attainment of existential self-subsisting monotheism. He argues that manifestations of this monotheism can be observed in the sacred texts of other religions as well, although here too in some schools, deviations have occurred in this monotheistic perception due to the general incomprehensibility of some teachings, neglecting reason, and substitution of the tradition of servitude. The result of which is that throughout history, polytheistic understandings of these sacred texts are presented. ‘Allāmah Ṭabāṭabā’ī, in his comparative studies in the field of mysticism strives to transcend the superficial and secondary cultural and social levels, and attempts to reach the depth of the mystical truth arising from the innate inclination and insight, which is consistent with the innate monotheistic religion. Alongside, he also pays attention to deviations and damages of mysticism in the realm of knowledge and practice.

The problem of the unity of the body or its plurality for every human being, like the problem of the unity or plurality of the soul, is one of the controversial issues in classical philosophy. In the religious documents, though in the initial view, there seems to be an apparent conflict, but in general, a favorable conclusion can be reached. This article has investigated the documents in this regard with the descriptive method and content analysis. Research findings show that according to religious documents, every human has two "material" and "imaginary" bodies. But regarding the number of souls, there is a difference of narrations, some narrations consider man as having two spirits "Al-Hayavan" and "Al-Aql" and some narrations consider man as having five spirits "Al-Quwwa, Al-Shahwa, Al-Madraj, Al-Iman and Al-Quds". Also, it seems that the second category of narrations can be combined with the first category, and the narrations about the five spirits refer to the powers of the animal soul and the soul of the mind.

Mystics consider the divine essence without considering its determinations to be indescribability. According to them, "God's essence" is superior to any judgment and description, and all the attributes of essence refer to "assignments of essence".At first glance, this claim has at least three major problems: (1) it is self-contradictory, (2) it requires all the problems of some theological theories, (3) it is contrary to religious texts and even many mystical texts, in which it appears that the essence are described.In this article, we have evaluated these three forms with analytical-descriptive method and we have shown that all three of them are the result of not paying attention to the correct meaning of indescribability. The mystics mean by the indescribability, is not that God is absolutely unknowable and indescribable, so that their claim is not self-contradictory or requires closure, and it does not mean to deprive the divine nature of perfect attributes, which contradicts with religious and mystical descriptions.Mystics, like other prominent Muslim thinkers, accept the brief knowledge of God's essence, as well as the description of the essence of truth, to the extent that it is possible for a creature to know Him.The mystics say that all our cognitions and all our descriptions are limited, determined, and incomplete, through determination and to the extent of determination, and they are not describe His indeterminate essence, so that even the term "indeterminate essence" is a kind of definite description of Him.

There is an ancient eager to know the truth of Being and to find an appropriate method for receive it appealing to reasoning or experience whether be experimental or mystical. Emerging rationalism, empiricism and intuitionism and so on has been the result of that efforts. Mulla Hadi Sabzevari, the famous commentator of Motaalieh School, has used several methods to analyze ontological issues and the article would focus on them, with a descriptive analytical procedure, to find which of them he most interested in. Research findings show that he did not satisfied to rational reasoning method even when he is engaging with philosophical issues in his works such as Description of Manzumah, Commentaries on Asfar, Commentaries on Shavahed al-Robubiah and Description on Divine Names and so on. Rather, Sabzevari with the help of a tasteful mystical method has connected the philosophical issues with issues  Love also plays fundamental role in creation and it is essentially the main source of creation.

Mysticism and philosophy have different methods for recognizing truth. One is organized on the basis of rational demonstrations and the other with heartfelt intuitions. This methodic difference, however, will not lead to confrontation of content, because if they go forth based on the rules, each of them will achieve the truth, i.e. the single graded truth whom each of them will find in proportion to their own capacity. The difference of these findings is longitudinal and graded, not traverse and confrontational, in a way that one single external truth is found in both upper and lower levels of perception. As a result, the propositions originated from demonstration and intuition support, not falsify, one another. Thus, mystical propositions are rational, not irrational or anti-rational. On the other hand, each of these methods have superiorities over others, which makes their mutual interaction essential. Some of the most important consequences of this interaction are as follows: (1) the role of reason in assessing, imaging and proving the intuitive content; (2) the role of intuition in deepening the image of the problem, finding the middle limit, and increasing the rational certitude. The present article uses a descriptive-analytical method to explain the graded linkage of mysticism and demonstration as well as their mutual interaction.

In reviewing the Quranic salvation, the first and most significant issue that every reader of the Quran faces is the abundance of verses in which words such as "salvation", "prosperity", "redemption", "happiness", etc. are mentioned, and the salvation of man is considered to be the main goal of the divine messengers. Ibn Sina, who deals with mysticism and Sufism in the final sections of the book Esharat wa Tanbihat (Signs and Punishments), says that mystics, with the help of their perfect souls and passing positions and degrees, and performing austerities with the aim of controlling Nafs Ammarah (inciting soul), have set foot in the holy world and have been drawn to subtle thoughts that are compatible with the sacred. Influenced by the Quran and mysticism, the scholars of intellectual sciences have explored and reflected the idea of salvation in their works. Ibn Sina scrupulously explains the terms of Sufism, the degrees of mystics and their characteristics, and he can be considered as a model for the scholars after him, such as Suhrawardi. Suhrawardi, who himself has deep mystical tendencies, has spoken of salvation everywhere in his relics. In this study, with a comprehensive and wide-ranging view, the idea of salvation in the triad of Quran, mysticism and conclusive argument is examined and compared. With this approach and attitude that the heavenly saying, the mystery of knowledge and wisdom are inseparable, this article mentions the words of the philosophers about the mystics and shows that the Quranic, mystical and argumentative views about salvation are all in harmony.

The existence of various religions is an undeniable fact, But the type of exposure is important. This paper aims to analyze Ibn Arabi’s view of the diversity of religions through the lens of Divine names through the descriptive-analytical method. Considering that the universe is the manifestation of Divine names and the reflection of Divine attributes, and every human being is the manifestation of a name of the names, and some names are different from others, on the other hand, divine religions had prophets, each of whom is the manifestation of a name of Allah’s names; For example, Prophet Noah is the embodiment of God's purifying and glory, Prophet Abraham is the embodiment of God's befriending, Prophet Moses is the embodiment of God's awe and wrath, Prophet Jesus is the embodiment of God's mercy and kindness, and Seal of the Prophet is the embodiment of the Allah’s Greatest Name, which includes all the Allah’s names and attributes, and the mirror is the full view of the Truth. Therefore, the seal religion is also the most comprehensive and complete, and other religions do not have perfection and comprehensiveness, and it is not reasonable to convert to other religions despite the existence of a complete and comprehensive religion. With the conducted research, the viewpoint of mystics, especially Ibn Arabi, does not reflect pluralism among the existing attitudes about the diversity of religions. The author has followed this issue about the mystical works of mystics, especially Al-Futūḥāt al-Makkiyya and Fusus al-Hikam of Ibn Arab, the greatest founder of theoretical mysticism, and mentioned some evidence.

Throughout the history of Islam, the accusation of Shiism against some Sufis and the accusation of Sufiism against some Shiites have caused the relationship between these two intellectual currents in the history of Islam to become the focus of researchers. The main issue discussed in this article is what kind of relationship exists between Shiism and Sufism and ğolov and what was the basis of the influence of each on the other? The primary hypothesis of the research is that: despite the differences that both Sufism and Shiism have in some epistemological foundations, the issue of Welayah (guardianship) has been the link between these two streams throughout the history of Islam. The emergence of the historical phenomenon of Ghulism parallel to Shiism in the history of Islam and the continuation of Ghulat life among some Shiite sects in the form of Sufism are important historical points. This article tries to investigate the historical links of Shiism and Sufism with a descriptive-analytical method and point out the role of Ghulat and their relationship with Sufism and Shiism so that it can bring a new field for further research in this field

Although different religions and societies have maintained their independence throughout their lives, they have influenced each other as well. It seems that the search for a primary nuclear origin for some of the tendencies and ideas does not lead to a definite and precise conclusion. The present article uses the library method to study the origin of mysticism in the major religions. Undoubtedly, wherever there is a religion that is revelatory and monotheistic, traces of mysticism can be found in it, even religions that do not seem to have any revelatory roots. Mysticism, as a special profession looks at objects and its surroundings with a deep and philosophical insight. It has a special attitude and tries to consider the meaning and concept of thigs, and its greatest concern is to find the man by himself. Therefore, it can be said that mysticism is a mold in which every religion and ritual is poured and takes the same form. Mystical view of religious teachings has a timeless independence and exists in the nature of any religion and its life span is equal to humans’ life span. In general it can not be considered the source of Islam or a particular religion.

Mullā Ṣadrā’s attempt to reconcile philosophy and mysticism has faced him with several difficulties, of which some are noticed by him and some could be explained according to his taste and principles. One of the difficulties is the incompatibility of the mystical theory of Unity of Existence with the law of contradiction. This perception of presence, which claims the oneness of creatures with the Creator and at the same time their duality, challenges the logical-philosophical law of noncontradiction.The purpose of this paper is to answer the question of what solution could Mullā Ṣadrā have for such a problem. Although he has emphasized on the theory of Personal Unity of Existence in his late works, it seems that the theory of Analogical Unity of Existence –despite Ṣadrā’s lack of clarification– was a solution from his side to get rid of this problem. The authors’ descriptive method and critical analysis, however, indicates the insufficiency of this theory for solving this paradox. The logic of belief, also, cannot be a a solution for this problem. The authors, finally, have shown that on the basis of Mullā Ṣadrā’s principles in the issue of mental existence, the rule of impossibility of coexistence of two contradictories in immaterial worlds has been narrowed down and the possibility of coexistence of some incommensurable things is available in that arena. This way, he can solve the paradox of the unity of existence. All in all, it is clear that Mullā Ṣadrā neither wanted nor - –considering his intellectual foundations– was capable of accepting dialetheism and the violation of the law of noncontradiction.