عرفان

Tohfato Al-Ahbab poem is one of the important works of Sheikh Obaidullah Nahri in Persian language. The book is full of mystical and religious themes and has two different poetic weights. In this book, he looked at the concepts, themes, and structure of the first Religious praises, which is composed in eighty-one verses in the form of a masnavi and Bahr-Motaqarb. The authors have reached the results by means of descriptive and analytical research with emphasis on the content and verses, that Religious praises has a great command over the range of words and structure of the Persian language, and he has used the mystic code language beautifully and used the Qur'anic allusions artistically. He has put forward a different view with the themes and concepts of the entire verses of the book in this Religious praises and the structure and poetic style in this introduction is different from the structure and literary genre of the entire masnavi of Tohfato Al-Ahbab and although Nazem Tohfato Al-Ahbab is one of the standard-bearers of the Naqshbandiyya style, and in the composition of the book, he has a structural approach to Mawlawi's masnavi, but in this part, the themes of the Tahmidiyah and the Qur'anic teachings are more prominent, and the concepts of prayer and the emergence of Saadi's garden and the sea of convergence are written, and even forgiveness, rebellion, and crime. , sin and repentance to the court of almighty God, reminds of the final parts of Bustan.

Literature, due to its extent, has the capacity to connect with different knowledge. In the meantime, because of shared origin of literature, mysticism and psychology, the mystical and psychological approach has a special importance among literary critics. This approach brings the critic to the depth of mind and mentality of the work owner. This article investigates the word “Sun” in Sepehri’s poems of through a descriptive and analytical method and library studies. According to the mystical and psychological criticism, the word “Sun” is sometimes a manifestation of the old Mandala Pattern as a secret to exaltation. On the other hand, the word “Sun” in Sepehri’s poems is sometimes considered as the symbol of beauty pursuant to Iranian literary traditions in order to convey the mystical meaning and, sometimes, becomes the symbol of militancy and power to convey a mythical and eternal meaning. Intertwinement of these items in Sepehri’s poem not only demonstrates the genius of the poet and his familiarization with the world of mysticism and mythology but also transfers his spiritual and mystical experience to the literary audience and critic insofar as it brings the mind of audience with itself and leads that to the perfection and exaltation.

Mulla Mohammad Khaki Soleimaniyeh is a writer, scholar, great poet and Sufi from the Naqshbandi sect. He was born in Ahmadbrnda village of Shahrzor, Halabcheh city in 1261 A.H. He was ascetic, pious, virtuous and a great writer. He wrote poetry in both Persian and Kurdish languages, and two works of poetry have been left by him. There is a copy of the Diwan of Persian poems on earth, and this copy contains 100 pages and was written in the year 1276 in the city of Sulaymaniyah in Iraq, by a person named Abdulrahman Hosseini. What is certain is that Khaki was familiar with the works of Persian classical poets. One of the poets whose poetry Khaki has commented on is Hafez Shirazi. Most of Khaki's verses have moral, religious and mystical content. The language of the poet is simple and fluent and understandable. His Sufi behavior, which is influenced by Naqshbandiyyah, has revealed his mystical path in his poems with the light of reason, and he identifies illusion as an obstacle to perfection, and mentions the way to remove obstacles from this path in self-control. Human purity and honesty know the way to elevate human status. He considers love to be the totality of the way of existence, and in the arena of knowledge, he considers Randy to be the observer of his actions in the middle of the ranks. With the help of mystical terms, Khaki has tried to create a path of guidance for his disciples in the dusty intellectual atmosphere of his time and portrays a beautiful end.

Considering the point that contemporary poetry and literature, along with other political and social events and developments, has had significant growth and progress; But a group of contemporary poets, in sync with the phenomena of the society, did not ignore the knowledge and vision of their predecessors and used their scientific knowledge in their poems in various ways. Mohammad Biabani is one of the contemporary poets who has experimented both in the field of traditional and new poetry. In his poems, both traditional and modern ones, Biyabani clearly uses mystical and symbolic terms and interpretations to express his special thoughts and ideas, and in most cases, according to the subject of his poems, he made it manifest in a symbolic way. In this research, the author aims to investigate the mystical terms and interpretations in the collection of poems of Mohammad Biabani, using the descriptive-analytical method and library tools, and to answer the question of what is the main motivation of Biabani to use mystical terms in his political and social poems. The results of the research show that Biabani has used mystical terms and interpretations to express his special thoughts and ideas to the audience, as well as to enrich his poetry.

God can certainly be known and described, but there are many different ideas about the extent of this knowledge and description. Some believe that God can be known in general terms, both through intuitive and acquired knowledge, while some others believe that one can only have an acquired knowledge of God’s actions and effects. Mystics hold that God’s essence can be known both through intuitive and acquired knowledge, but just to the extent He has manifested Himself in His actions, not as He truly is. In other words, from the point of view of mystics, the intuitive and acquired knowledge of God’s actions, manifestations, and determinations is the limited intuitive and acquired knowledge of God through the window of manifestations, and no creature can know and describe God through the intuitive and acquired knowledge directly and without the veil of manifestation and determination. Using the analytical-descriptive method, this article has examined some of the rational reasons and traditional and mystical evidence of the doctrine of “the indeterminability of the Divine essence without the veil of determinations.”

Sufi paths are a social reflection of the educational dimension of Islamic Sufism and mysticism, and the position of Qutb is considered the highest position in the structure of these paths. This position, which is actually based on the issue of the perfect human being and his position in the world system, has become a tool for some leaders of Sufi paths to deceive their disciples and has caused numerous individual and social harms. Using the analytical-descriptive method, this article reviews and examines the claims of Sufi Qutbs regarding their status. Sufi Qutbs believe they have great guardianship over their followers. They consider it permissible for their followers to prostrate before the Qutbs and to imagine their faces while repeating the names God. They believe the followers should blindly obey their commands. However, these claims are incompatible with the teachings of Islamic mysticism and theology, because some of these positions are only for perfect humans and the infallibles Imams. In fact, claiming some of these positions is not permissible even for the infallibles Imams.

Using the descriptive-analytical method, the present article examines the psychological components of spiritual health in mystical teachings, with an emphasis on Ibn Arabi’s thoughts. As one of the important dimensions of general health, spiritual health refers to the individuals’ connection with the meaning and purpose of life, spiritual beliefs and values, and connection with a higher power. Ibn Arabi, a great Islamic mystics, has explained spiritual concepts and their impact on individual health in his works. This research shows that the main components of spiritual health, including a sense of meaning and purpose in life, connection with oneself, connection with others, connection with nature, and connection with a higher power are widely reflected in Ibn Arabi’s teachings. By emphasizing on divine love, Ibn Arabi explained these components and showed that mystical concepts can be greatly applied in modern life and help improve mental and spiritual health. The results of this research emphasize the importance of reinterpreting mystical teachings in new and practical contexts and show that these concepts can play an important role in improving the quality of life and mental health of modern man.

The present article seeks to find the type of mystical concepts and characteristics related to the world of Sufism in the interpretation of “Basyer Yamini”. The framework of the article the interpretation with the analytical literary method, and according to the time frame of the sixth century, it explores the nature of the commentator. The most important question of the research is why and how Nishaburi referred to the world of mysticism in the interpretation of the Qur'an and what type of mysticism or level of Sufism can be observed in the text of the interpretation. Sufism had a strong and special function during the sixth century and the writers tried to take advantage of this socio – cultural literary phenomenon. The main hypothesis is that Nishaburi was under the influence of mysticism and accepted its dominance over the existence of language and tried to get the necessary r sufficient beautiful from this beautiful approach. The results obtained in this research are that the commentator did not seek to make the interpretation mystical and did not put the entire body of the text at the service of the world of mysticism.

For every human the world of Zar’ is a matter of individuality. This means that before his physical body enters this world, he seems to enter into a covenant with God. The universe is not visible and observable. How we could understand it, that a person comes to the universe pure and inherently pure, but according to the conditions and tests that are determined for him by God, sometimes he is able to fight against the soul. He is not a sinner and he falls into the well of humiliation. But the time of repentance is the return to the world of God, the moment when he receives the divine messages and makes a new covenant with his Lord. The meaning of Alast is taken from the Qur'anic verse. This issue has been discussed alot in mysticism, literature and mystical texts. Poets, mystics, and philosophers have studied this issue from their own perspective, and all have unanimously come to the conclusion that this is the timeless time in which God willed to reveal His servant to Himself, to confess His Lordship, and to serve Him. In this research, an attempt has been made to make a brief analysis of the word “Alast” and examine it from the perspective of philosophy and mysticism, the expression of theories, and Attar's view on this important issue

The basic differerent between Ayn al-Quzat and the other mystics of his time-and even after him, is his Islamic hermeneutics and his innovations in mystical concepts and religious rituals. Ayn al-Quzat's method is unique in using the Qur'anic verses and Islamic Hadiths; a method that, after centuries, can be a good teacher for thinkers of the modern time. The mysticism of Ayn al-Quzat, although is based on Qur'anic verses and hadiths of the prophet and Imams, it does not smell or deviate from them. On the contrary, his mysticism is very dynamic and new; it seems that this young genius mystic has lived much ahead of its time, and with Types of confusion and intellectual and intellectual impass which has been familiar to thinkers. Ayn al-Quzat has believed that the study of the science of the word is not permissible, except in a small amount, to confront those who try to deviate from religion. This article tries to study the mystical dimensions of the views of Ayn al-Quzat’ and their applicability. This research tries, as far as possible, stay away from the philosophical complexities.

Various religions emerged among the ancients. Each of these religions hadpractices and prayers to approach their god. While performing these actions,special terms corresponding to that language and religion were also created. Thisfactor caused the emergence of a knowledge that will be called "mystic" in the years to come. This knowledge found its way in the ancient works that theywanted to know, and their special terms were described in separate books, and some of them were content with just inserting those words in their words, and by extracting them, one can know what kind of tendencies the person in question has. He had a mystical view of knowledge. One of these people who will be investigated in this research is Azhari Shirazi. In this research, using the descriptive-analytical method, first, we explained the word that we found in Azhari Shirazi's Diwan by referring to mystical sources, and then we wrote Azhari's speech about it, and then we will analyze his speech. Using this research, we will explain how many mystical words are used in the diwan of one of the poets of the Safavid era who lived in the 11th century, and how bold this usage is, and in addition, the poet Which kind of mysticism (Sahv or Sukr) was the subject inclined towards, which will ultimately be beneficial for knowing more about the culture of Iran during the Safavid period.

Human is superior to all creatures and angels, the caliph and vicegerent of God on earth. He is the ultimate cause of creation. Although it appears to be in the last stage of creation, but according to its meaning, it is the first being of creation. In the discussion of human identity, the best definition is first manifested in God's speech, where he says: "I made the man as my caliph on the earth” in the sense that God has given man an identity separated from other creatures. In this article, which is done with analytical-descriptive method, while defining man and his identity, we will look at a clear picture of the perfection of man from Imam Khomeini's point of view, and we will come to the conclusion that knowledge of talents and abilities can only be recognized in the light of knowledge. Its existential dimensions are possible, and if man can know his identity and dimensions and come to know himself, he can also know God and reach the final destination of his perfection.

In this article, the mysticism of Sufis, and its multiple stages are discussed in the view of Sheikh Ahmad Jam, a mystic of the fifith and sixth centuries. The purpose of the research is to review the criticism and interoretation of the text of his works and the mystical or epistemological topics. The important finding of the research are that there is a codified structure and pattern found in Sheikh Jam's mystical theories, some of them are defined in special way in his view and more emphasis is placed on using a number of mystical pillars. He is mainaly a pragmatist and always wanted his theories to be put into practices, so he insists on practicality in his words and views. The method of investigation in this article is content analysis which has been used to answer the various dimensions of the proposed questions and the analysis of the text data.

Ethics is an important part of educational literature in Persian literature. In such a way that there are countless works in Persian language, with the subject of educational etiquette and full of moral teachings. The presence of moral thoughts in Persian poetry and prose, which benefit from religious culture and education, has given a special richness to Persian literature and texts. Naqshbandi's Teb Al-Gholub is a mystical treatise that contains valuable and rich content in the field of moral, educational and religious issues. In this book, there are many medical terms: names of drugs, numerous references to old medical principles, names of diseases, etc. Naqshbandi used these terms in most cases in the form of similes to express his moral and mystical message. In this book, the author has expressed educational, moral and mystical themes in the best way. This article is a descriptive-analytical attempt to explain the cause of the emergence of morally reprehensible qualities, the mystical healing prescription and the attainment of human virtues, relying on the book of Hearts. The findings and results of this research indicate that although mystical and moral virtues are emphasized more in heart medicine; however their moral vices and their blame and condemnation have occupied the author's mind and thoughts and have been reflected in his writings.

Since love and beauty are not included in the definition, but both are dependent on education and guidance, and one of the types of education in this direction is "religious aesthetic education" based on Islamic mysticism, which mysticism itself is a title of the aesthetic core of religion. The centrality of love is discussed and as a result, both spiritual beauty and tangible beauty are considered in this school. This type of education with its essence, which is love, and with its absorbing nature (divine love), has an individualistic and introspective approach in order to understand the beauty of worship and supreme love, the beauty of faith and love of faith, the beauty of morality and great love, and on the fascinating path from the area of the beloved. To achieve a great understanding of the beauty of God's love, which is a sublime knowledge. Therefore, in this article, the subject of "mechanisms of aesthetic education in Islamic mysticism" was discussed. In this research, which was carried out by descriptive and analytical method and using library sources and texts, the results were obtained that love is the focus of religious aesthetics and religious aesthetic education is based on Islamic mysticism, all the goals and methods of this type of education, manifestations of love. They are divine, according to the aesthetic dimensions of religion based on Islamic mysticism, that is, the beauty of worship (sublime love), the beauty of faith (faithful love), the beauty of morality (great love) and the aesthetic experience of religion, all these goals and the harmony of the constituent components of this The aesthetic dimensions of religion are based on divine love.

This article deals with the phenomenon of lexical frequency, specifically the frequent presence of the two words “heart” and “intellect” in Islamic mysticism, both in Persian and French sources. Considering the high frequency of these two words in texts of mystical and general linguistics, their multilayered semantics, and the role they play in understanding mystical concepts, the cognitive position of these words were analyzed in both Persian and French language domains. Looking through the perspective of Islamic mysticism, we show that frequency can be a sign of the fundamental and key cognitive position of a word in its application by users of a language, and that it can lead to new paths of meanings

One of the intellectual themes in the history of Persian literature has been the confrontation of reason and love, which is often evident between mystics and philosophers. In this research, the opposition of reason and love with a comparative view and examining the aspects of contradiction and similarity of this issue in the thoughts and ideas of two great Persian poets - Rumi and Sa’di. Demonstrating mystical thought and mystical view of the subject under discussion in the works of these two poets is the main goal of the author of this research. Anyway, the two fundamental domains of reason and love along with philosophers' dissidence of ideas have influenced many Persian poets among whom Sa’di and Molavi's mentalities regarding this point deserve consideration. In general, though the two poets would conclude that reason is good enough, it is worth nothing compared with love. With this general conclusion that reason is acceptable to both poets but has no local love for the Arabs, the answer to the question of which of the great scholars studied in the central topics of the subject, namely reason and love, is another matter that the author To undertake this research.

It is the art of the poet to create new narratives and themes by using inaccessible forms and even repetitive and frequent words and expressions, and thus expand the meaning in the world around him. In the ghazals of Bidel Dehlavi, the element of discovery and intuition, meaning various observations of the world of meaning, has been able to create a significant part of such expansion and expansion. In the ghazals of Bidel Dehlavi, with its efficiency in formal creativity and use of its strangeness, Bidel Dehlavi's poems have been able to exchange meaning through intuitive knowledge and thus, by creating new and universal themes, renew the speech. He expresses his inspired experiences, which are the result of his specially trained consciousness, which is familiarity with Indian and Iranian mysticism, in a more complex way than his predecessors. This is what prevents the naive from grasping the lofty meanings of Bidel's poetry. The present study aims to show the different manifestations of this intuitive influence in Bidel's poetry, because understanding many of his poetic themes is not possible except in an intuitive and mystical way.

In the opinion of many theologians, the basis of religion is the revelation that humans communicate with the Holy by being present in it. Nathan Söderblom, who calls revelation mysticism, introduces it as the central core of religion. The distinguishing feature of his interpretation from the interpretation of the commentators of revelation is that this concept is considered in terms of meaning as genius that goes beyond ordinary talents and potentially exists in all human beings. According to Söderblom, there is revelation not only in great religions, but also in primitive religions. Hence, the task of the scientific study of religion is to examine this key element, without which a religion cannot be properly understood. On the other hand, Söderblom assumes that the history of religions manifests itself in two levels of consciousness: the level of common people, which is related to religiousness, and the level of ucommon people, which is related to religious genius. The topics discussed in this research are the central core of religion, the origin of revelation, genius, its connection with aesthetics and consecration of life, and prayer and worship.

In Islamic mysticism, all beings in existence are seen as manifestations of Divine names and attributes. Among all beings, however, the human represents the most complete manifestation. Based on the Sufi idea that every being in the universe acts in accordance with the entailments of its immutable essence (ʿayn-i thābita) in God’s knowledge, a similar perspective can be applied to the mystic’s journey on the Sufi path. To be exact, the wayfarer’s spiritual training aligns with his own immutable essence and his role as a manifestation of one of God’s names. This process ultimately elevates him to a spiritual rank corresponding to that particular Divine name. In Imam Khomeini’s mystical thought, a name is a sign that indicates the essence of God, and man, through his progression on the path of spiritual perfection, becomes a manifestation of Divine names. The seeker may also journey through certain names of God in accordance with his spiritual progress. In this study we will investigate the role of Divine names in Imam Khomeini’s conception of mystical wayfaring.