نشریه مطالعات عرفانی
پیاپی 20 (پاییز و زمستان 1393)

In this article mystical thoughts of Sheikh Ᾱzari Esfarāyeni، according to Javāher al-Asrār book، will be introduced. Findings of this research show that choosing self-knowing as the best way of Godknowing؛ ability of human for vision of God؛ describing the human’s allcomprehensiveness situation and his position of Divine vicegerent؛ various comparing of the macrocosm with the microcosm and describing their relations؛ Muhammadan Reality؛ Perfect Man؛ prophecy and sanctity؛and describing the levels of existence are some of this Shi’ite mystic’s thoughts that have been reflected in his writings especially in Javāher al-Asrār. Sheikh Ᾱzari has repeatedly used some findings of science of Letters and Point، and Ibn ‘Arabī’s teachings for clarifying his mystical thoughts in Javāher al-Asrār. So based on Javāher al-Asrār content we can classify this author in clarifiers of Ibn ‘Arabī’s teachings and sober school.

The story of the struggle between assimilation and transcendence of the Essence Attributes and Acts of God can be considered as the earliest and most widespread verbal dispute among the followers of the Abrahamic religions. In the Islamic world، sects such as Karrāmiyyah، Hashviyyah and Ash‘arites have been accused of assimilation of God’s essence، contrary to Mu''tazilites، Shi‘ites، and Muslim theosophists who have been accused of equating the Attributes and Acts of God with those of man. This essay aims to study the approach of the distraught theosophist of Nishabour، Farīd al-dīn Muhammad ‘Attār (540-618 A. H. / 1145- 1221 A. D.) considering the above mentioned subjects in his three everlasting works (Elāhī Nāmah، Muṣībat Nāmah and Manṭiq al-Ṭayr). This research suggests that even in the mood of composing his poems، Farīd al-Dīn has also a transcendental approach as he frequently expresses. Unlike Ash''arites، ‘Attār doesn’t differentiate between the Attributes and Essence of God. He believes that the reason lags behind the cognition of substance of the Essence، Attributes and Acts of God and also thinks that God is pure against being called by name، he believe whatsoever the servants perceive، in fact، reflects their own imagination: “man perceives no more of him than imagination «. Also in Manṭiq al-Ṭayr، the Simurgh was seen as thirty birds by the birds at the end of their journey:» they saw unspeakable and nonattributable Holiness«. The Farīd al-dīn’s transcendental approach that even gets close to the leading edge of negative theology، reminds us of the first sermon of Imam Ali (AS) in Nahj al-Balāghat. On the other side، ‘Attār’s cavils at the Divine mercy which has been uttered by the distressed shows that he believes in rationale for good and evil deeds and he considers God not indisputable.

The newfound term “Wilāyat Takwīnī (Ontological Guardianship) has its origin in opinions of early Sufis. This paper has written by descriptive analytical method، Based on mystic’s works that has shown that Hakim Termezi (295or 300 A. H.) was the first Sufi who brought up the issue of “Wilāyat Takwīnī” without any philosophical ideas. The Sufis since him، such as: Tousi (378 A. H.)، Kilābādhī (380 A. H.)، Abu Tālib Makkī (386 A. H.)، Sollami (412 A. H.)، Qosheiri (465 A. H.)، and Hojwīrī (481to500) also considered the issue of “Wilāyat Takwīnī” without following his idea. In their opinions، “Wilāyat Takwīnī” was meaning the unusual genetic possession (Tassarrof Takwīnī) of Divine saints (Awliā Elāhi). Najm al-din Kobrā’s idea (610 to 618) was approximately near to the Termezi idea and spoke about the Relation between Wilāyat and Divine Names (Asmā ilāhī). Ibn Arabi (638 A. H.)، in addition to acceptance of Termezī’s idea، also answered his questions and made more coherence for the issue of “Wilāyat Takwīnī” by assimilating some of the Peripatetic philosophy’s bases. Therefore، the theory of “Wilāyat Takwīnī” has been by a historical evolution from Termezi to Ibn ‘Arabī.

This paper attempts to study the influence of Islamic mystical love as reflected in Sawāneh-al-Oshshāq (Aphorisms in Love) by the 11/12th century Sufi author، Ahmad Al-Ghazzāli on Christian mystical love as reflected in The Book of the Lover and the Beloved، a famous treatise on love in the Middle Ages، by the 13th century Catalan priest and writer، Ramon Llull. Llull in one of his works points out that، in the manner of the prayers by mystic Moslems، he intends to produce a similar work but he does not clarify the main inspiring source (s) of his. The author of the present study believes that the similarities between Llull and Al-Ghazzāli is beyond fortuity and concludes that in all probability the latter has been the main semi-acknowledged influence on the genesis and development of the former and that Llull''s work has been a free translation of Sawāneh with some smattering of Christianity. The paper aims to study the similarities and differences in mystical love، as a platform to unite human beings، in the Islamic and Christian faiths.

Mystical music، is the output of the mixture of mystical literature and the music world. Since mystical music is a reflection of pure mystical emotions and imagination so it''s result can lead to mystical feelings. Amongst Sufis and many of musicians، this kind of music is known to be a facility to grow the spirits (anagogy) and mystical journey and behavior (Seyr va Solook). This usage of music in the Samā’ (The whirling dance of Dervishes)، will have a thorough pose; in a way that some of Sufis would regard it as an obligation to reach high mystical stages. But even this kind of usage is not thoroughly acceptable amongst Sufis themselves. Moreover the obligatory of music to unveil the fact high in the knowledge sky is in doubt except in very specific occasions. This essay has tried to analyze the influence of music in spiritual journey and mystical intuition.

Tasnīm interpretation of Qurān, written by ‘Abd al-Allāh Javādi Ᾱmoli, is not specifically a mystical interpretation, but his numerous quotes of Sufis, especially of Mohyi al-din Ibn ‘Arabi, is striking. The exegete with deep knowledge of the content of Ibn ‘Arabi's books, believes that the foundations of Ibn ‘Arabī's school correspond with Shi’ite school fundamentals. However he is not only the narrator of Ibn ‘Arabī opinions, but he criticizes and rejects them explicitly and strongly. The exegete has also noted that, in the study off the works of Sufis such as Ibn ‘Arabi, some important elements such as dissimulation (taqiyah), forgery (jal) and distortion should not be ignored. In this research the influence of Ibn ‘Arabi's ideas on Tasnīm interpretation and the common mystical foundations of the two exegetes have been shown. At the end the implicit or explicit criticisms of the author of Tasnīm has been introduced and classified.

Bahā al-dīn Muhammad- known as Sultān Walad- is considered as one of the founders of the Mawlawiya order. He always reveres and respects the elders of Mawlawiye and follows their orders. He was not only the student of his father Jalal al-din Rumi but also a follower of Seyyed Borhān al-Din Mohaqeq Termezi. He was one of those who realized the reality of Shams Tabrīzī and Shams Tabrīzī also communicated the divine secrets to his heart. Moreover، Sultān Walad was satisfied with the Salāh al-din Zarkub caliphate and called him the ruler of the universe and believed in his uniqueness. Also، he was a follower of Hesām al-din Chalabī and believed that through his guidance and sanctity one can receive Allah. After Hesām al-din death he lost his delightful leader and mourned and grieved a lot. However، Hesām al-din came to his dream and directed him toward Karim al-din Bektamer. Although Sultān Walad gained a lot from him during seven years، he didn’t introduce him to his followers. There are several reasons why he did so from our point of view: 1- the utmost adoration of followers of Sultān Walad to him; 2- the desire of Sultān Walad to show the holiness of Rumi family; 3- the social power of Sultān Walad and Karim al-din reputation avoidance and; 4- the mystical beliefs of Sultan Walad. In this article we will try to delineate the spiritual relationships of Sultān Walad and elders of Mawlawiya order.

Mystical literature is one of the issues that accounts for a large part of Persian literature. Given its extent، mysticism (Sufism) has seen a lot of ups and downs. In addition، its impact on other areas is also significant. Mysticism is such an important topic about which different and even conflicting opinions have been issued. Therefore، so many different mystical schools have been established throughout history according to different tastes، various characteristics of which can be traced in the process of Persian literature. The present paper attempts to investigate the development of this process during the course of the sixth to the ninth centuries (A. H.) Efforts have been made to present a brief overview of the issue first، and then address its fundamental features. Furthermore، due to the abundance of mystical works in this age، the researchers tried to base their analysis mostly on the main mystical books of this period، namely Sanāyī’s Hadīqat and Rumi’s Mathnawī Ma''nawī. After introducing the characteristics of the mystical texts، including the levels of language، concept، special expressions related to Sufis، etc.، efforts have been made to evaluate the instances of these characteristics in every single work، including Abhar al–‘āsheghīn، Sanāyī’s Hadīqat، Sanāyī’s Sayr al-mbād elā al-ma''ād، Elāhī Nāmeh، Mantiq al-teyr، Mokhtār Nāmeh، ‘Attār’s Dīvan and Asrār Nāāmeh، Asrār al-towhīd، Fīhe mā Fīhe، Rumī’s Mathnawī Ma´nawī and Ghazaliyat-e-Shams، and specified ghazals from Hafez.