نشریه عرفان اسلامی
پیاپی 60 (تابستان 1398)

The concept of certainty is a concept that is discussed in numerous fields such as philosophy and mysticism. In Islamic mysticism, too, Muslim mystics have noticed the concept of certainty in terms of its use in holy Koran and relations. The purpose of the writer in the paper is to study the concept of certainty in the works of Ibn Arabi. Referring to the works of Ibn Arabi, while the writer endeavors to explain the meaning of certainty from Ibn Arabi’s standpoint, he points to its stages as well. The conclusion made by the writer based on Ibn Arabi’s point of view about the concept of certainty is the distinction he makes between psychological certainty and logical certainty. As for the stages of certainty, also, along with the three fold types of that, he introduces a new type called Haghighatul Yaghin, i.e. reality of certainty. Of course, the purpose of Ibn Arabi by the word certainty is not something absolute, rather, a specific certainty that has a religious and mystical value and is obtained through praying. Another innovation found through Ibn Arabi’s perspective is his belief in place free certainty for which he has revealed an evidence with reference to one of the verses in the Koran and based on his own inference. However, it appears that the issue of place free certainty contradicts with the general perspective of Ibn Arabi about the location, which is, necessitating it with the subject and place. In addition, as admitted by Ibn Arabi, certainty is not something developed independent and self-reliable externally, rather, it relies on certain man, just like the reliance of knowledge on scholar. Nevertheless, if we consider an action a place for certainty, one can say that such an attitude is beyond the conventional rationality.

Genre in general refers to literary type. In fact, it is a set of abstract rules that authors feel committed in creating their works. Thus, a group of literary texts has similar structure, contents, and oration that is called a genre. A major portion of the effective factors in making literary genre relates to semantics. To this end, the words in the form of nouns and adjectives in simple, compound, or derives have critical role in creation of literary genre and its discrimination from one another. An important genre in the field of literature in Iran is mystical one. Hadighatul Haghighah by Sanaei is among the works that are as subdivision of this genre. This paper seeks to study 05 words in this book on the one hand and show how the semantics of noun and adjective can have effect on the formation of a mystical genre. The results show that dominating semantics of this group of words are highly serving the mystical genre due to the studies of their contemporariness as well as the changes happening in the two levels of word and its concept so that the share the of place, time, and some other words that we called them specific is more. This research is completely innovative and takes a novel look at the text qualitatively and quantitatively.

Modesty is a very important and outstanding feature in religious and cultural features as well as one of the deserved and significant explanations in mystical topics that attributing that both the Almighty and human being is true. For the high position that this feature has in the spiritual sublimity and divine knowledge, it has been attractive for mystics. The paper that is conducted via descriptive and analytic method studies over the mystical aspects of modesty from Rumi’s standpoint through his lyrics in addition to an investigation of modesty in the Koran and Sunnah and various mystical attitudes. The study shows that in spite of the emphasis, the earlier mystics had on observing modesty in every steps of spiritual journey and some of them consider it as the disciples’ mood, the concept and intake of Rumi out of that is very different from others. He does not deem it necessary sometimes for love that in his opinion and some other mystics is the extreme proximity with the Almighty.

Shams Tabrizi's Divan, the well-known work by Mowlana Jalaluddin Mohammad Balkhi, the great Muslim mystic during 7th century Hegira, just like his other valuable work, Masnavi Manavi, as well as the entire Islamic mystical Persian works, is the mirror reflecting the specific beliefs of great Muslim scholars. One of them is a belief in "cosmic consciousness" that their core inspiring sources are the Koranic verses and Islamic relations. A great mystic such as Rumi, affected by such religious treasures, exclusively the verses that pinpoints the eulogy of creatures or being addressed by their creators, considers the whole universe to be living things, able to speak, and conscious. Moreover, to achieve this belief, as admitted by himself, one must go through discovery and intuition. By means of case study during gathering information, this paper endeavors to extract and analyze and describe some remarkable samples of cosmic consciousness from Shams Tabrizi's Divan. Out of the most significant results of the paper is the fact that Rumi has overtaken the reflection of this Islamic belief in Shams Tabrizi's Divan in terms of both the amount and oration.

Abunasr Farabi, 292-339 Hegira, is a philosopher emerging in the territory of Iran after the emergence of Islam, and is the most familiar philosophy to date that in his span of time took very significant steps in foundation of Islamic philosophy. Farabi, just like Avicenna, had tendency toward mysticism along with philosophy and other sciences and in practical mysticism, asceticism, lovelessness, and simultaneous life and isolation, and accordingly in practical mysticism he has his own opinions and works. What is witnessed in the present research is whether Farabi is known to be a mystic despite being skillful in various scientific fields. Are there any reasons to select him in practical mysticism journey and his relationship with practical mysticism? Thus, this study conducted in an analytical descriptive way focuses on the work titled Fosusalhekam by Farabi and another work of him remaining so as to draw a picture of his mysticism and practical and theoretical mysticism.

Vafaye Farahani is one of the poets of the twelfth century, who has left many works. One of his unfamiliar works is his Divan, which includes various aspects of advisory, mystical, educational, and moral themes. The examination of this poet’s Divan shows that he has paid special attention to the traditional poets of Persian literature and had been most impressed by Saadi's poets. His acquaintance with mystical themes and indications is like Sa’di's acquaintance with mystical contents, themes, and teachings. However, Sa'di cannot be considered a mystic poet. Love has emerged as the most striking mystical theme in the Divan of Vafaye Farahani with loving and romantic appearances. This research seeks to highlight the effectiveness, samples and various types of these indications in the Divan of Vafaye Farahani, an unknown poet of the return period.

One of the controversial subjects is Holy Koran which has been discussed by some mystics is the subject of priority of creation of man to woman and intermediation role of man in the creation of woman. In fact these mystics call woman” second gender” and dependent to man by discussing about this priority and in their opinion the creation of woman is a waste thing and just for pleasure and reproduction. While in Islamic insight and in regard to divine revelation although men and women are of different genders both are of the same typical unity and human nature and divided from the same essence and piety is the sole criterion of value among man and woman Nature of single soul. The aim of this article is an analytical-comparative Examination of woman's position in ontology in the eyes of mystics so that with the help of Koranic verses the discrimination between man and woman is eradicated and consequently led to the establishment of woman's position as a typical of human being.

This paper deals with the religious mystical ethics by Imam Mohammad Qazali and Fayz Kashani in Ehya Olumuddin and Almuhajjatulbayza in an analytical and comparative way through library and reference studies, and while clarifying the concept of “religion” and “ethics” by Fayz and Qazali, the four types of ethical and religious dependencies, i.e. conventional, linguistic, ontological, and psychological are comprehended, extracted, and explained. And finally the overruling ethical approach against these two contexts are discussed and the comparisons and contracts of Fayz and Qazali in superiority of mystical ethics as well as the means of refinement in Ehya Olumuddin are clarified. Foresight over afterlife and core action of human being are the significant teachings of Fayz and Qazali in mystical ethics.

Beggary in a sense of asking for money is appealing for society as a money making source. Recognizing the obligatory Sharia rules on beggary in Islamic figh and various illegitimate types is the question of a host of people who have religious sensations. The means of using it in literary texts and its social behavior is conspicuous and reflective. The writers of this paper endeavor to make an analysis and justify the matter above in figh and sharia via a mystical approach by means of descriptive analytic research methodology based on library studies. The results illustrate that if the matter is investigated from sharia and mysticism points of view, its positive and negative approaches may reveal themselves further, and in mystical texts they manifest very beautiful and positive and sometimes they have been the regular etiquette for this social group. However, in terms of obligatory religious rules beggary involves four rules, namely permissible, disapproved, prohibited, and imperative, and their illegitimate types are beggary be means of using God pleasing words of reciting the Koran for the purpose of beggary, beggary during sacred days, among worshipers , beggary intended for making wealth by those beggars who are able to work. With reference to the Koran, the Islamic relations are investigated.

The purpose of internationalism idea in mystical anthropology is the sense of belonging toward a common divine principle and an instinctive common ground among human beings, something beyond lingual and national differences. Accordingly, one should allocate an ultra- materialistic nation for human, which is his origin and destination. The mystical thought of Nizami toward human being comes to a definition that observes his relationship with source of life, subsequently other relations are considered as secondary and accredited belongings which come across the existence of man and are deeply rooted in his instincts. Thus, it can not be a criteria to measure knowledge. To this end, in divine universe, everything has the color of God and among human beings; there is no difference and hypocracy. Lack of valuation as per ethnic, lingual, and climatic superiority in the mystical mind of Nizami is an essential principle, which is indestructible.

Individual development or ethically self-made or soul completion was the culmination of the Prophet Mohammad so that he said, “I became prophet to complement the ethics”. On the other hand, the Almighty says the purpose of the world creation was servitude. The relationship between servitude and soul completion and ethical self-growth having the effectiveness of Islamic education in mind in the Koran has been the main objective of this research with a little attention toward the Shiite mysticism in terms of anthropology. The result of the research shows that the mystical worldview and epistemology, which in itself is a form and method and perhaps a tool for understanding the method of Islamic education, have always been in an effort to bring about a mutual space for understanding the existence of human being and the vehicles for that matter and the stages of his perfection, too. Islamic mysticism in fact tries to direct the knowledge interactions, anthropology, and sociology, in which the growth and sublimity of human being is thought about and planned for. The Holy Koran motivates people to stay on the track of education and self-growth through its educational methods such as servitude affection, preaching, patterns, response to the curious minds, invitation to thinking, reflection, and so on. Based on Islamic mystical perspective, the ultimate goal of human efforts is achieving knowledge and understanding. This kind of knowledge requires a foundation, that is, the human heart that is a place for his divine soul should be free from filth, vices, and in general every kind of pollutions so that the light of reality could shed on that. There is a common goal between mystical concepts and education. In education, too, the aim is to rather bring about a condition in which one can get his hand on knowledge and understanding. In fact, what is seen in practice is that education is merely summarized in the process of teaching and learning

Dr. Ali Shariati was one of the impressive contemporary scholars and religious intellectuals in Iran who had an outstanding role in religious, political, and social arenas of his time and the proceeding one. One of his thinking elements was attention to mysticism and Sufism that were emphasized in his works again and again via the role of human soul ascent as well as the formation of his desired ideology including the three fold mysticism, equality, and liberty. Shaiati’s look toward mysticism parallel with a host of other intellectuals of the time was a critical perspective so as he could make the best use of it in favor of social objectives through refining this valuable inheritance. This approach caused him to point out the negative aspects of this huge inheritance despite valuing a lot of mystical achievements and remarkable mystics. The comparative look by Shariati toward religions, and the consequent mysticism and Sufism, as well as his impression from Protestant movement and humanism, lead him toward an inference from mysticism in which the human concerns of twentieth century is responded regarding on the one hand the proof of his status in existence and reliance on free will, liberty, and authority, and on the other hand, his quest for meaning.

This article is taken from a PHD dissertation. In Mosibat Nameh some stories are occurred on the bridge: 1) The story of Abdullah Taher in hunting 2) The story of Malekshah and old lady's cow 3) The story of Bohlul and Haroon. The purpose of the study is to match some the symbols used in Mosibat Nameh with the old theory of Karl Gustav Jung's pattern. Attar's self-consciousness about using the symbols in Mosibat Nameh is taken into account afterwards. To what extent Attar has used the symbols unconsciously? It can be inferred that the bridge is a metaphor of world, in other words it can be related to old pattern of passing through water. One of the reasons to use symbols was to hide the mystical secrets of the bad persons. He has developed his own views using certain elements and personalities. This research was conducted in a librarian way by taking notes and in a descriptive-analytic method.

For mystics, the ultimate affection is the outburst of heart in an ambition to reach the beloved that makes the lover’s obliteration, because it is the basis for the sublime and perfect mood over the beloved. In Rumi’s opinion, affection has some stages: general affection and special affection. In his idea, the faith and certainty get their light from affection and like a fire refines the existence. It causes charm and appealing so much that there will be no difference between them. Rumi takes Mohammadian soul as the manifest of affection and believes that the affection thinness is due to the lovers’ mood and talents and relates to the profound relationship with faith, zikr, observance, coloring, connection and so on so that during the stages and status between the Almighty and the applicant, non- existing pseudo existing person, there would be no barrier. The point here is that whether affection can initiate revelation. And that to what affairs the affection thinness is in close contact, so that affection can get prosperity on the path toward God. This paper also seeks to describe and analyze this connection subtlety from Rumi’s perspective.

Mystical texts and expressions are the written heritage and cultural and national identity of every territory that their descriptions and reflections make the reconstruction of the cultural identity of a country something real. Since the inner world of mystics are not easily discovered by the public, reflection over the poems and compositions that manifest and sparkle their heart secrets brings about the recognition together with spiritual rejoice for those thirsty for the understanding and spirituality. Ibn Hessam is one of those poets whose lyrics are valuable ores of mysteries and expressions that causes mystical passions for the reader. This paper along with some mystical expressions used by mystics have explained some mystical words and expressions through content analysis applied by Ibn Hessam in his lyrics so that to find out what expressions and interpretations he has utilized in his lyrics. Therefore, the investigation of his lyrics resulted in the fact that he has used some sort of mysterious words to express his mystical experience such as flock of hair, eye, gem, spot, as well as some expressions such as fairness, mentor, love; of course, in spite of these, he has paid a short glance at the works of great poets such as Hafez, Eraghi, and the like. Though, proof of this allegation clarifies per se that despite being a traditional poet, he used to hold a sublime mystical thoughts.

Virgin themes, poetic atmosphere, subtle and elegant interpretations and compositions arising from Persian alphabet along with other literary and artistic themes have had special status in Persian literature arena since ancient time. Poets and authors, throughout ages and genres of Persian poetry, in terms of the form, shape, and characteristics of these letters, have created themes with them. Mystic and Sufi poets in comparison with other Persian literature poets have paid special attention to alphabetic letters and their artistic and literary structures so as to explain their own religious, mystical, Sufi thinking. One of the mystical poets who have utilized the characteristics of alphabet letters in a very vast expanse is Shah Nematollah Vali, the eighth century AH poet. Being the founder of Shah Nematollah Vali religious sect, he creates subtle and delicate themes to promote and explain the mystical and religious thoughts of the sect , thanks to Persian alphabet, that represent the intrinsic and perceptual creativity he had in using alphabet in construction of religious and mystical themes. This paper deals with the status and characteristics of Persian alphabet letters in terms of the form , literary, and visible outline, together with their roles in creation of composition, interpretation, and religious and mystical themes. By investigating the complete set of poetic evidences achieved from Shah Nematollah Vali’s poetry in terms of religious, mystical, and literary themes out of alphabetic letters, the result illustrates that Shah Nematollah Vali have virtually used every alphabetic letters to create them. However, the scope of applying the letter A in comparison with other letters is by far wider and more. The poet has paid further attention to some letters such as B, M, Ein (ع), and N for the sake of their exclusive characteristics. In addition, the scope of religious and mystical themes arisen from these letters as compared with literary and poetic themes are much higher.

By reflection and thinking about the mood and rank in mysticism and Sufism, one can realize that a large number of mystics have mingled the Sufism and mystical expressions and Kheikhs’ discourses with their poetic desires, and produced verses. In general, one can say that Sufism is the practical aspect of mysticism and Sufi uses spiritual journey and acquires ranks and tendency toward the mood that can observe the Almighty in his heart. The Sufi’s travel is the best means of knowing about the Almighty. The Sufis are the best class of people and their enthusiasm is the best kind of mood. The mood of a sensation that fills the breath of the Sufi’s travelling, and that is the generosity of God; rank is a station for praying and strife of creature standing before God and hopeless from other to join Him.

The story of generosity is the tale of narratives that represents the extraordinary acts of religious leaders. A large volume of Sufi zikrs dedicates to some tales about religious leaders’ generosity. These narratives have special status in mystical literature and own all the characteristics of a decent narration including structure. Structuralism is an analysis that deals with the structure and internal relationship of the elements of a literary or artistic work. One area of structuralism literary analysis is narratology. Narratology tries to discover language and hidden rules of narratives. A principle that structuralist narratologists deal with is morphology of narrator. Who is this narrative? How does he narrate? From what perspective does he tell the story? In addition, the like. This paper endeavors to use descriptive and analytic methods of structuralism to distinguish the morphology of the narrators in tales of generosity as follows: Khajeh Abdullah Ansari’s Tabaghatal Sufiah (4 and 5 AH), Mohammd Ibn Monavvar’s Asrarultowhid (4 and 5 AH). Attar Neishabouri’s Tazkaratul Owlia (6 and 7 AH), Jami’s Nafahatul Ons (9 AH), and Masoum Ali Shah’s Taraeghul Haghayegh (13 and 14 AH). This study is conducted according to the theories of structuralist narratologists and the approach toward mystical literature. The research shows that in mystical generosities narratives, the narrator is someone distinct and different from the author. He can knowingly or unknowingly have the general knowledge, finite or infinite, internal or external vision, though his narrations are direct and have timing, attributes and color of a character in story.

Mysticism and mystical literature is one of the most significant branches of educational literature and has a broad expanse in Persian literature. There is no doubt that a large portion of the works and contexts in Persian literature is dedicated to the works with mystical concepts and contents. The events, happenings, and policies of the rulers of a society are impressive in every pillars of that society. Just like any other phenomenon, literature is affected from the political, cultural, and social atmosphere and the events and happenings in society. This condition can lead to the formation and evolution and or recession and degradation of a literary genre. A portion of these reasons and factors depends on the political, cultural, social, and economic conditions of that society. The genesis and evolution of mystical literature coincides with the realm of Ghaznavids, Seljuk, and Mongols in Iran. This paper that is written through descriptive analytic method using library resources deals with the role of political, social, cultural, and economic factors on the formation and evolution of mystical literature in various eras. The above factors include shortage of imperial reign interested in Iranian Islamic culture, cruelty and oppression of the ruling party and ethical deviation, strictness and religious prejudices and superficiality, rationalities deviation, fatalism and desperate people, role of monastery, role of ascetic poetry, role of poetry and Arabic mystical verse, and economic issues.