جستجوی مقالات مرتبط با کلیدواژه « Mysticism » در نشریات گروه « ادیان و عرفان »

The comparative system has always been used in literature and religion, both at the level of words and at the level of meaning, in order to teach with oratory and other tools. The frequency of such a structure in education-based literature is drawn to the audience in the context of persuasion, warning, encouragement, warning and evangelism. In Persian literature, mysticism is one of the important platforms for the use of this language tool. Sheikh Shahab-al-Din Suhrevardi (549-587 AH), in the treatise on the vocabulary of Moran, mystical thoughts and what the seeker needs in the course of mysticism, using the tool of contrast and also in the literary form of fable. And the parable is explained. Ants, turtle, nightingale, jinn, human, bat, chameleon, hooded, canvas and peacock are the most important actors of these traditions. The expressive tool used in this work is debate and conversation. This research has analyzed the connection of active and non-active elements with the content after examining the 12-fold structure of Moran's vocabulary narrative with analytical-descriptive method. The result of the work shows that although there is no structural link between the twelve narratives presented in the treatise, there is a thematic link and content connection between these structures. The relationship between human potential and perfection in the form of the allegory of the sun and the moon is the subject of Sheikh Eshraq's focus in this treatise, which has been objectified in the rhetorical and not the narrative structure of twelve narrations.

Mystical literature before Islam in the land of Iran is a literature mixed with mystery and irony and full of dialogue with the spiritual world. The effort to know the truth of man and reach the understanding of God is an aspect of pre-Islamic Iranian mysticism that leaders like Mani, influenced by the Gnosticism, introduced it into Iranian literature. The writings of Mani and his followers were learned and taugh for centuries in the eastern lands. This research aims to investigate one of these aspects of Manichaean beliefs i.e. human predestination and free will and human duty in liberating the light and reaching the realm of the kingdom, by examining some surviving Manichaean writings, and then by examining the mystical belief of Islam on the subject of Determinism and free will, these two views will be compared by using the notable mystical texts on the subject of predestination and free will. According to the research, it can be said that from the point of view of these two creed, the concept of predestination and free will do not actually create a conflict between two different aspects of human existence, but complement each other. In this way, human will is a part of divine will in the world system and man has freedom of action.

Similarities and Disparities between Morality and Mysticism in Aḥyā-yi ʿUlūm and Rasālah-yi QushayrīyyahAbstract Abd al-Karīm Qushayrī’s Rasālah-yi Qushayrīyyah and Muḥammad Ghazzālī’s Aḥyā-yi ʿUlūm are two prominent works in mysticism and ethics. Rasālah-yi Qushayrīyyah is considered a major work in mysticism, while Aḥyā-yi ʿUlūm al-Dīn is renowned for its exploration of ethics. The authors present their perspectives on mysticism and ethics, analyzing various topics and offering definitions of ethical vices and virtues. This research employs an analogical-descriptive approach to examine concepts such as ego, good behavior, jealousy, repentance, happiness (riḍā), and patience in order to identify similarities and disparities between these two fields of mysticism and ethics. The findings indicate that while both works aim to cultivate the human ego, preventing vices and promoting virtues, they differ in their ultimate goals, solutions, principles, and approaches in addressing these issues and resolving subjects such as human ego and obedience to their leader (pīshwā). Keywords: Ethics, Mysticism, Ethical virtues, Aḥyā-yi ʿUlūm al-Dīn, Rasālah-yi QushayrīyyahSimilarities and Disparities between Morality and Mysticism in Aḥyā-yi ʿUlūm and Rasālah-yi QushayrīyyahAbstract Abd al-Karīm Qushayrī’s Rasālah-yi Qushayrīyyah and Muḥammad Ghazzālī’s Aḥyā-yi ʿUlūm are two prominent works in mysticism and ethics. Rasālah-yi Qushayrīyyah is considered a major work in mysticism, while Aḥyā-yi ʿUlūm al-Dīn is renowned for its exploration of ethics. The authors present their perspectives on mysticism and ethics, analyzing various topics and offering definitions of ethical vices and virtues. This research employs an analogical-descriptive approach to examine concepts such as ego, good behavior, jealousy, repentance, happiness (riḍā), and patience in order to identify similarities and disparities between these two fields of mysticism and ethics. The findings indicate that while both works aim to cultivate the human ego, preventing vices and promoting virtues, they differ in their ultimate goals, solutions,

Divan of Attar Nishabouri, a mystic and a great Iranian poet, has always been of interest to lovers of poetry and literature, and many critics and researchers have studied and researched this work, and translators from European and Arab countries have also turned to it. There are subtleties in the meaning and meaning of this Persian poet's poems, which in some cases have become the basis for presenting views; Therefore, the influence of his poetry is not limited to Iran and Persian literature. For a long time, his poems have attracted the attention of scholars and experts across the borders, including the Arab world, and following that, his works have been translated several times into different languages, including Arabic, and the review and criticism of these translations is necessary to It seems The present study seeks to analyze and analyze the translation of Attar's mystical lyrics in Arabic based on the descriptive-analytical method, and by comparing the original text with the translation of Ali Abbas Zelikheh, to express issues such as mistakes in understanding, omissions and The equivalent should be chosen inappropriately so that it becomes clear to the audience that the meaning of the words and expressions is transferred to the target language, and is the translation of the translator responsible for conveying concepts to the reader or not

Mythology and mysticism have deep and studyable links. Jung's theory about archetypes and the theory of mysticism about the perfect human being is an interesting example of this connection, which is discussed in this article. In Zal's story, the archetype of flight perfectly reveals the link between myth and mysticism. A perfect human being like Zal and Rostam must overcome the seven khans of the city of love with a difficult struggle to reach the light. In this article, in a library manner and citing first-hand sources, the comparison of the mythological archetypes of the story of Zal and the perfect human in mysticism is analyzed and it is shown that the semantic connection between them is very abundant and what is seen in the Shahnameh to introduce a hero like Zal is one of the common features of myth and mysticism, which can be collected in the form of Jungian archetypes. The result of this adaptation is the root of the unity of human culture in the primary examples which, although it has been presented in different fields in different cultures or religions in appearance, it originates from a single source, which is also an example for the origin of the unity of religions, mysticism and mythology.

Spiritual and mystical themes have a valuable presence in ritual poetry, which has received less attention. In this article, contemporary Sistan poetry is followed in the field of ritual and mystical themes are examined. The connection between mysticism and this type of poetry in examples the truth of Muhammad is the praise of religious leaders and is followed in subjects such as spiritual hearing and symbols such as Mount Qaf and mystical ascension to the light of the lights. Mystical elements are also found in the poetry of sacred defense and revolutionary poetry. Keywords: Mysticism, Ritual Poetry, Contemporary Literature, Sistan, Behavior Abstract Spiritual and mystical themes have a valuable presence in ritual poetry, which has received less attention. In this article, contemporary Sistan poetry is followed in the field of ritual and mystical themes are examined. The connection between mysticism and this type of poetry in examples the truth of Muhammad is the praise of religious leaders and is followed in subjects such as spiritual hearing and symbols such as Mount Qaf and mystical ascension to the light of the lights. Mystical elements are also found in the poetry of sacred defense and revolutionary poetry.

Wine poetry is one of the most important literary genres, which is as old as poetry in the literature of nations. Khamriyah and its plural Khamriat or Badehsoraei are a type of poems in Arabic and Persian literature that describe wine or drinking parties and drinking. The existence of many names and special rituals for wine and wine in Arabic and Persian literature indicates the importance and commonness of this topic in those cultures. Khamriah Sorai or wine poetry is divided into two material and mystical types; In Persian poetry, wherever Wine and drinking are mentioned, the meaning is the same as its true meaning. , but since the 6th century, with the expansion of mysticism and the mixing of poetry and Sufism together, many literary terms have been used in a figurative sense, and an important part of mystical meanings has been expressed in the form of religious terms in the form of Khamriyat And sometimes this mixing is such that it is not possible to separate the virtual mixing from the real mixing. In the second type, mystics and mystic poets used wine as a symbol to express spiritual vitality and express divine love as the basis of their poetry, and what they mean by wine is not grape wine, but spiritual and spiritual wine. In this article, using the (analytical-descriptive) method, the course of structural and content evolution of the poem Mystical Wine in Arabic and Persian literature and their characteristics are discussed. And the reasons for using the words wine and khamriyah and the meaning of these words have been analyzed in a comparative manner by providing evidence and numerous poetic examples. And at the end of the article, the reasons for the superiority of the concepts of Persian spiritual khamriah over Arabic literature are discussed.

Abu Mahfuz Ma'ruf ibn Firuz Karkhi Baghdadi, known as Ma'ruf Karkhi, was one of the famous Sufi figures in the latter half of the second century of Hijri. He was so famous among mystics and Sufis that many of them attribute their dynasty of the mystic robe (Khairqah) and legitimacy to him, and in two ways, to some of the Imams (peace be upon them), including Imam Reza (peace be upon Him). This article aims to investigate the historical validity of Ma'ruf Karkhi's attribution to Imam Reza and taking the mystic robe from the Imam. The research methodology employed in this study is descriptive-analytical, based on the most authentic sources of narrations, history, biography, and mysticism. It has been demonstrated that the connection and attribution of Ma'ruf Karkhi to Imam Reza, being his concierge, his receiving of the Sufi authorization, and his conversion to Islam through the Imam, are historically and for other reasons unacceptable.

Modern individuals find themselves amidst a cacophony of physical and mental disturbances and demands. Our remarkable technologies, while awe-inspiring, often encroach upon the sanctuary of silence. Media serves as a conduit for these disturbances, infiltrating our innermost selves with tumultuous noise. These disruptions transcend mere auditory stimuli, penetrating our minds and inundating them with a relentless stream of entertainment clamor. With each passing hour and day, the uproar of sensational music and mindless entertainment grows, devoid of any true catharsis, only fostering emotional detachment. These distractions infiltrate our ears, seeping into our imagination, knowledge, and emotions, disrupting the very core of our desires and pursuits. Their singular objective? To thwart our journey towards silence. Yet, amidst these upheavals lies the root cause of human suffering and the principal barrier between the human soul and its divine origin. In light of this reality, what steps should be taken?

Mirza Mohammad Akhbari (d. 1232 AH) is one of the Akhbari scholars who is known for his numerous works containing sharp criticism of Mujtahids. In the present research, a less-explored aspect of Mirza Muhammad Akhbari's ideas and works, which includes his mystical tendency, has been studied. This research also study impact of the intellectual context of the time (the first decades of the 13th lunar century) on his ideas. That time was the era of conflict between the three discourses of Ijtihad, Sufi and Akhbari. The questions of this research are: How was Mirza Mohammad Akhbari's connection with Sufism and mysticism? How this kind of connection has been manifested in his works? and to what extent mystical aspect of his thought has been affected by his Akhbarism? The results of the research indicate that Mirza Mohammad Akhbari’s positions on mysticism and Sufism were influenced by his hostile literature against the mujtahids. Mirza Mohammad Akhbari defends mysticism and criticizes Sufism, using the dualism of mysticism/sufism. He also wrote treatises on mystical wisdom and was in contact with Sufis. He likened Sufis to Mujtahids and mystics to Akhbarites and considered Sufis and Mujtahids to be similar to each other in their heresy and dependence on Sunnis. Furthermore, by defending Sufi figures that have been criticized by scholars, he has practically taken the side of Sufis in the debate between mujtahids and Sufis.

After the Islamic revolution, some branches of religious poetryexpanded and included various topics and forms. The connection between epic and mysticism is one of the characteristics of religious poetry, which was greatly influenced by the atmosphere ruling the country during the eight-year sacred defense period. In other words, the Islamic revolution, the sacred defense, the epic, and the spiritual manifestations of these two historical currents caused the connection of epic and mysticism to be considered one of the outstanding features of the poetry of the revolution. The difference between these poems and the ancient mystic poems is their political and social function. After the war's end, the connection between epic and mysticism can be seen less frequently and with differences compared to the previous religious sonnet. The religious sonnet shows more the concepts such as anti-tyranny, death with dignity, altruism, and purity during the sacred defense. One of the characteristics of the religious sonnet in recent years is the asking for justice and the desire for martyrdom along with the rejection of expediency, pākbāzy, an epic and active look at religious mourning, and an emphasis on the epic personality of great people such as Hazrat Zeinab and Imam Sajjad.

The role of the teacher of ethics in the mystical and spiritual education of the seeker is an irreplaceable role in such a way that without a teacher and guide, it is difficult and impossible for the seeker to go through the ups and downs path and achieve mystical knowledge. In the meantime, in many cases, the seeker gets confused in the knowledge and functions of the teacher of ethics, therefore, the present research with the analytical-descriptive method, has tried to provide valid reasons for the necessity of the knowledge and functions of the teacher by analyzing religious and mystical sources. Provide ethics. Based on the findings and results of the research, it can be said that: The intellectual reason of the scholar's reference to the ignorant and a number of Qur'anic and narrative evidences and the words and lives of the scholars strongly emphasize the necessity of using the teacher of ethics in religious and mystical education. In order to recognize the master, the methods have been stated, the most important of which is to ask the people of conduct, the permission of the master of conduct, and to identify important traits in him. Paying attention to the correct understanding of the teacher and his position minimizes the appearance of pretentious and mystical people; Also, one of the functions of an ethics teacher is to pay attention to students' spiritual perfections and monotheistic authorities, which is associated with the spiritual guidance and sometimes development of students.

Inexpressibility is one of the important characteristics of the symbolic language of mysticism, and the expression of intuitive secrets and mystical experiences in Persian literature has been done in various ways, especially through poetic poetic stories. Dealing with mystical stories after the 7th century - when mysticism was shaped and consolidated and passed its peak of brilliance and its theoretical foundations were formulated - is of particular importance. The purpose of the present research is to examine and analyze the selected content of mystical poems in the poetry of prominent mystic poets in the time domain of the 8th to 11th centuries of Hijri. The questions of the present research are: 1- Do mystical stories, in addition to having common features with ancient stories, have unique and specific features? 2- Were the poets of the eighth century until the beginning of the twelfth century, in creating mystical stories, merely imitators of the poets before them or were they innovative in this field? This research is of a qualitative type, which has been carried out with the analytical descriptive method, using the content analysis method and the use of library resources. The findings show that in this era, we are witnessing the popularization of mysticism and the entry of Ibn-Arabi's mysticism into the mysticism of Khorasan, and the mystic poets of this period did not turn them into mere imitators, but with a personal angle and perspective. In an innovative approach to mystical terms, they have expanded the scope of their definitions. In some cases, the stories originated from the intuitions and mystical experiences of the poet and were made and elaborated. In some few cases, the stories have weak arguments and are expressed in a vernacular manner. The use of mystical allegory, the style of the story within the story, and mystical symbols with the aim of popularizing mysticism are other characteristics of mystical stories written in this era. Also, in this period, in the works of some poets such as: Amir Khosrow, Jami, Sheikh Bahai, Vahshi and others, common and repetitive stories are rarely seen, and these poets often write the outcome of the story during the story. They did not express and leave the conclusions to the audience, but some other poets such as Sheikh Bahai and in some cases Imad Faqih have acted contrary to these poets.

"Esteem",one of the mystical states, is obedience, which brings the seeker closer to his superior.In this study, the authors, whilst examining Ibn Arabi and Rumi's perception of the mystical state of "esteem", have presented the common and different thoughts, beliefs and experiences of these two philosophers on Sufism and Islamic mysticism.This descriptive-analytical  article,is based on the structural and general commonalities and  differences. According to the findings of the research, Ibn Arabi believes that if the meaning of esteem is not spatial or temporal contiguity, this type of esteem can be considered as authorities. But if it means closeness between two substances,then esteem is dependent upon circumstances.To describe"esteem", Rumi also believes that the closeness of God to man and the world is beyond circumstances and free from spatial dimensions, and most important of all, is the inefficiency of the intellect in expressing the intuitive occurrence of  esteem that occurs to the seeker.According to both of the philosophers, esteem is the attribute of a servant  whom contiguity of the Almighty is endowed with, and this is due to man's necessitousness and his need to the Eternal.Man, manifester of Devin attributes,seeks contiguity to God at all times. One of Ibn Arabi's innovations in explaining the mystical "esteem" is concentrating on contiguity to God, which is exclusive to the caliphs and messengers,who in conveying the message have a vicarious role.Due to Sheikh Akbar's opinion that prophecy is not the kind of divine blessing and attribute  to be manifested.

Although this collection was made by Sheikh Safi al-Din Ardabili in different periods; But it is stated in historical books that the design of this collection in the dream was inspired by Sadr al-Din Musa, the sheikh's son, to the architect of the building. According to the prevailing beliefs in the patriarchal and Safavid historical period, this collection can be considered as an unconscious manifestation of Sufism. On the other hand, in Jung Kohan analytical psychology, the model of "individuality process" has been proposed, which is related to spiritual questions such as the meaning of life and the purpose of existence. This archetype can be compared with mystical behavior in the school of Islam. The purpose of this article is to answer the question whether by examining the archetype of individuality, it is possible to understand the concept and how to find its objectivity in this collection? In this article, the historical perception approach has been used in the method of historical interpretation. And we will try to examine the quality and relationship between these signs and the archetypes in this field. As a result, the physical structure of this complex is based on the levels of mysticism as well as the four stages of the archetype of individuality, and at the end of this set, the physical signs indicate the emergence of the complete archetype of individuality. It can be said that as with the conscious and unconscious adaptation (circle and cycle), Mandela's physical sign is formed. In architecture, the circle is the symbol of the original unity and the sky, and in the center of everything, they come together in coexistence. The number seven, which is the basis of mysticism, is also the organizer of the architectural movement spaces of this complex.

In order to explain the clear Qur'an, at the same time as it was revealed, God, the Most High, also stated the most important and precise methods of understanding it. This fact is mentioned in verses 7 of Surah Ali 'Imran, 44 of Surah Nahl, and 59 of Surah Nisa. One of the most beautiful and subtle styles of the Qur'an in the direction of reminding and thinking of the audience is the parables of the Qur'an, which according to the content of these parables, examining their mystical understanding methods has been very important and significant for some commentators. Due to its allegorical content, Ayat al-Nur is one of the most profound Qur'anic parables, and the explanation of this verse from the perspective of mystical interpretations helps to understand the parables of the verse. Therefore, in this research, the understanding of the allegory of Ayat al-Nur will be investigated from the perspective of mystical interpretations, which will explain the most correct understandings of the allegory of this verse from the perspective of the mystics of the Qur'an. In this research, which is presented in a descriptive and analytical method, in order to achieve this goal, library methods, data collection and data analysis have also been used to conduct a detailed study on this issue. And the results of this research are as follows: The word Nur (light) is mentioned in the holy books, especially in the Holy Quran, with various affinities and additions, all of which refer to God Almighty.

One of the prominent concepts in Islamic mysticism, which is one of the divine traditions for the reform and education of human beings, is the tradition of entanglement, the principle of which is crystallized in the word "urgency". In fact, the afflicted person suffers from God, so if he pays attention and repents, while rescuing himself from that dangerous situation, he will gain new insight and enjoy it in the path of growth and excellence. We have reinforced this with concepts such as the "Jonah complex" and "self- actualization" borrowed from the psychology of the school of humanism to emphasize the special role of urgency in Islamic mysticism, which we believe mystics derive from religious books. They have discovered and urgency is the main factor in overcoming the Jonah complex and achieving self-realization in mysticism. The contents of this article have been collected through library, documentary and descriptive-analytical methods. As a result, meeting the needs of the anxious person in the most difficult situations occurs due to the cessation of material excuses and complete trust, which ultimately leads to overcoming the Jonah complex and self- actualization

Imam Khomeini believes that the concept of love is covered by the necessity of covering the divine essence. On the one hand, he believes that the universe is all the shadow of the beloved, even the love of the mountain and nature belongs to the beloved, and on the other hand, he has described the absolute beloved in secret, to the extent that even the use of the words of the unseen is inward. He also knows about the divine nature from necessity and urgency. The language of lyricism and joyful information and romantic themes and reckless expressions do not leave room for mysticism to study and discuss, and if there is a trace and fruit of mysticism, it is its lip and essence, which knocks on the door of love like a ring and says need. Innovation in this research is mystical love in Imam Khomeini's poems, which has not been done in any research so far

According to the Islamic view, the Prophet (PBUH) is the seal of the Prophets. He, who has the merit of ending the chain of Prophethood, undoubtedly has the perfection of existence and knowledge. Those who follow him are given advantages over other people and nations, both in terms of their own faith and the prayers the Prophet offers up for them. Such privileges are gifts rather than things that can be acquired. Additionally, in the intellectual system of mystics like Ibn Arabi, the idea of Ummah of Muhammad is broadened to include all human beings. In this article, which was written with a library method, keywords such as "Mohammedites" and "Mohammedan Ummah" have been analyzed in the most important works of prose of the first seven centuries in order to obtain their characteristics and their semantic development. What resulted is the expansion of this concept over time. "Mohammedites" have different classes and categories, and despite all their privileges, tasks and duties have been assigned to them.

In the Islamic mysticism, Love is one of the most frequent concepts that has been considered by many poets and authors since long ago. In mystical-Ashuraic poetry, love is one of the most commonly used themes too; In the poems of Safi Alishah Isfahani's Zobdah al-Asrar (as the first mystic poems of Qajar period) and Omman Samani's Ganjinah al-Asrar (as the most prominent mystic poems of this period), there are clear and hidden references to the True Love of the martyrs of Karbala especially Imam Hossain (A.S.). The main issue of the current research is the adaptation, description, and analysis of the motif of "love" and its elements in the poems of these two poets and the way they use linguistic and imagery capacities to express these concepts artistically. Therefore, the linguistic and rhetorical characteristics of these poems are investigated and compared with a descriptive-analytical method. The result is that at the thought level, there is not a subject as frequent as "love" in their poetry. In particular, love for Imam Hussain (A.S.) has been considered. At the phonetic layer, the selection of soft prosodic rhythms and weights, the selection and repetition of words suitable for the concepts of love have given an inner meaning a touch of lyrical and emotional atmospheres. In addition from literary perspective, The structure and style of similes, metaphors, and hints are formed on the basis of romantic images, and poets have tried to effectively induce their fundamental mystical thoughts by using these elements.