نشریه مطالعات عرفانی
پیاپی 22 (پاییز و زمستان 1394)

In cognitive approaches, many concepts such as time, quantity, states, changes, actions, causes, purposes and moods are examined and conceived in terms of metaphors. In delineating different aspects of Samā΄, Ahmad-e Jām in his Ons al-tālebīn draws on different conceptual metaphors such as SAMĀ΄ IS FOOD AND DRINKS, SAMĀ΄ IS A HUMAN BEING, and SAMĀ΄ IS HEALTH AND DISEASE. To elaborate on Ahmad-e Jām’s views, the present article focuses on such metaphorical representations using the theory of conceptual metaphors which considers metaphors not just as simple aesthetic ornaments but as sophisticated cognitive tools. The present study classifies Samā΄ metaphors into three thematic categories: pleasant, unpleasant and uncertain. The study then proceeds to analyze each category within a cognitive framework and shows how Ahmad-e Jām uses techniques such as “translation” and “change” to convey his ideas.

In many mystical texts, the statement "Poverty is my honour and I am proud of it" has been related to the Prophet of Islam. The oldest narration of this Prophetic hadith is available in mystical sources. Many mystics use the hadith when they discuss the subject of poverty. However, in narrative books, particularly those which are written about fabricated traditions, the mentioned hadith is presented as a forged one as a valuable chain of transmission has not been reported for it. It seems that its appearance in Islamic sources occurs in the fifth century. The present article is an attempt to see the use of the above-mentioned hadith in mystical sources as well as the viewpoint of hadith scholars about it.

Bayazid Bastami, Abu al-Hasan Kharaqāni and ‘Alā al-Dowlah Semnāni are three distinguished Iranian mystics who lived in Ghomess Province. They have significant places in Islamic mysticism. A dominant concept in their works is the concept of Light, which is even observable in the titles of their works. Bayazid and Kharaqani named their works al-Noor and Noor al-Oloom respectively. Relying on the verse “God is the light of the skies and earth,” Islamic mystics paid special attention to the conception of light. In their works, reaching to light, as a great goal, is considered a special place. This thought is close to the Khosravani doctrine presented under the title of Illuminationism, which is one of the most important Islamic philosophy doctrines.
Hakim Sohrevardi, as the founder of this doctrine, named Bayazid Bastami and Abu al-Hasan Kharaqani as the followers of Khosravani doctrine in his works. In fact, Illuminationism is the confluence point for mysticism and philosophy, so the role these mystics played in shaping of this doctrine should not be ignored. These great mystics are the link between Khosravani doctorine, as a pre-Islamic Iranian culture aspect, and Islamic era. These thoughts culminate in Illuminationism. Considering the role of mysticism in the maintenance and expansion of Iranian thoughts, this article attempts to study the role of these three prominent mystics and to compare their thoughts with Khosravani doctorine in order to illustrate one of the influential aspects of these mystics’ lives in the development of Illuminationism.

Research on God’s Ism-e-A´zam (The Exalted Name) is considered one of the most argued issues in Islamic narrations and, consequently, in Islamic Mysticism, both theoretically and practically. One concern regarding Ism-e- A´zam is the criteria for the Greatness of Ism-e-A´zam on which there are pertinent studies in narrative and mystical sources. This article is an attempt to examine the touchstones of Greatness of Ism-e- A´zam in Islamic Mysticism. After gathering the findings, it comes to the following eight possibilities: 1) Greatness of all the names of God, 2) Whichever name that reflects most the Greatness of God, 3) Whichever name that augments the rewarding of prayer through using it, 4) Whichever name in calling God, by which thorough absorption in the remembrance of God is resulted, 5) Impossibility of awareness of Ism-e-Azam, 6) Whichever name that results in answering the prayer, 7) whichever name that causes the external realization of genetical affairs, and 8) the most comprehensive name. The eighth option has the highest probability and, as a result, the significance of the Greatness of Ism-e-Azam is that its existential range, genetically considered, is more inclusive than all the objective names of God. Therefore, all of the existential phenomena and the manifestations of beings have rooted in it and are issued through it.

The present research is an attempt to carry out a study of the ontological levels of the Prophet Idris (AS) with special references to Ibn Arabi's al-Futuhat al-Makkiyyah and Fusus al-Hikam. Ibn Arabi's esoteric method is based on his doctrine of the oneness of being which is built on unveiling, the Quranic verses, traditions, as well as relevant reports on Idris (AS). In his Fusus al-Hikam, Ibn Arabi seeks to give a new reading of the subject by analyzing Idris's spiritual states. He maintains that Idris (AS) succeeded in attaining the status of sanctification, which implies the intensity of Idris's detachment. Through undergoing certain tough ascetic measures, he turned out to be the representative of the pure intellect. Ibn Arabi identifies Idris (AS) with Ilias (AS). He considers that Ilias (AS) is the ascending journey of the prophet Idris (AS). Ilias (AS) is both one of the messengers and one of the Muhammaduns (community of Muhammad), so he will return in the hereafter. Therefore, Idris(AS)-Ilias(AS) represent both prophethood and messengerhood which, in individual form of mortal, Idris ascends to the heaven and, after his ascension, he returns in the individual form of Ilias. Thus, he enjoys two resurrections: once in the garb of prophethood and once in the garb of a guardian among the guardians of Muhammad. However, in this case, Ibn Arabi expresses different views; that is, at times, he considers Idris and Ilias as two persons who act as two pillars out of four pillars of Kabah and, in the hereafter, they appear as poles or Imams. As for his other stations, one can refer to Abdāl and Awtād, which in the former station he appears as Idris while in the latter he turns out to be Ilias.

The hypothesis of the present research is that in Iranian mysticism, there is an outlook that according to Sohravardi’s opinion is called the philosophy of the spiritual insight or the Hekmat khosravāni (Philosophy of Kings) and everybody who has been in line with this philosophy is the follower of Hermes. The present research tries to show that the Hermesian characteristics are the main cause of the appearance of a structure in the Iranian mysticism that is based on common Hermesian identities.
The common characteristics in the present structure are as follows:Hermesians are alchemists, doctors, grocers, and those who know about drug and wine. The origin of their work is based on metamorohosis. Their contemplation has an astrologic structure and they know magic. They ascend and they write about their ascensions. They believe in light philosophy. Their way of writing is symbolic, as represented in Mantiq-al-Tayr or the language of birds. The language of birds is their secret language. They are influential in variation of the symbolic meanings. They believe in reincarnation and, as Hermes and Hallāj reincarnate. They defend Satan. They are Showbiz (patriots). They have dual viewpoints toward Hajj. They believe in unity.
There is an interaction among the Hermesian components. Hermesian component interrelation –that we call it Hermesian structure- has caused a special mechanism in Iranian mysticism that we call it Hermesian structure.

In this article, we critically edit and structurally analyze the following line in Hafez’s Divan.
Çیäåãå ÔÚÈÏå ÎæیÔ ˜å ãی˜ÑÏ ÇیäÌÇ / ÓÇãÑی یÔ ÚÕÇ æ یÏ ÈیÖÇ ãی˜ÑÏ
We attempt to show how different editions of the Divan have been negligent in considering the norms of Hafez language in the explanation of this particular line. Editing this line here means preferring one of the many available records to the other ones based on a critical and structural method. For this purpose, we first indentify five different points and choose the best records. Then we examine its verbal, literary and semantic structure. The article concludes that the record of this line in Khalkhāli and Qazvini-Ghani’s editions is the preferred version. Moreover, it documents the following mystical interpretations of the line in details. The Samaritan, who has all the magic in this world, was impressed by the miracles of Moses; this means that it was not his work, but it was the grace of God that may reach others, and he found it secretly in the landing of Gabriel on Moses.

Ahwāl’ and ‘Maqāmāt’ are the basic concepts in Islamic mysticism. These two terms have more or less been used in the works of Sufis since the third century. The basic question here is who first introduced these two concepts. Some scholars believe that these two were raised by Imam Sadiq (AS) for the first time. This paper, however, claims that Imam Ali bin Hussein’s (AS) Khamsa ‘Ashara Monājāt first introduced Ahwal and Maqāmāt to the Muslim world. Therefore, after an introduction, this paper attempts to prove its claim from three aspects: The first part discusses the history of Maqāmāt attributed to Shiite Imams— Imam Ali and Imam Jafar Sadiq (AS). The second part of the paper is to introduce and explain the structure of Khamsa Ahara Monājāt as a mystical-prayer work. The third part compares the frequency of the words in Monājāt with similar ones attributed to other Shiite Imams. The last part also compares the terms used in Monājāt with those used in the first and second centuries. The result of this study confirms that Imam Ali bin Hussein (AS) is the first person who explained Ahval and Maqāmāt for the Muslim world.