نشریه عرفان اسلامی
پیاپی 71 (بهار 1401)

The principle of vilayat is as the inside of prophecy and the basis of the path of Sufism and gnosisism. The authority of vilayat belongs to those whom God has been trustee thema and has been protected from rebellion and disobedience and has chosen as his special friend. The issue of saintship which allows the elder and saint to adept in moods of mystic, is one of the points Sufis emphasis in all periods of Islamic mysticism and Sufism. Ghoshairi in his works, especially in the Epistle of Ghoshairiyeh, expresses many of the basic concepts of mysticism and Sufism including vilayat and he has presented the oldest definition of it and because of his influence on the later works, study of his works on vilayat can clarify the general ideas surrounding this issue in Islamic Sufism; Hence, in this paper which is based on a text-based and librarian method, the mystical foundations of vilayat and the factors of its realization in humans is expressed of Qhoshairi's view and presented systematically. The results indicate that vilayat in the Ghoshairi’s works is a forgiven or obtained subject and belonging to those God have eradicated human traits from them and has turned into divine attributes and it's most workable with an adept and elder. He knows wonder wrought as a fantasy matter and a sign of truth saint (vali)

The semiology considers all the signs which are used in language and literary works. The main tool of literature is language and language is the united set of signs. The poet or writer deals with the language signs because of his/her usage of the language. This article tries to explore the semiology of mystique and mythological elements in Manṭiq-Al-Ṭayr by the analytical-descriptive method. The present research has concluded that Aṭṭār has used the birds as signs or mystique and mythological elements to express the concepts of mystique. The main important element is Simorgh which is used for the truth of the essence of God. Also, other birds are signs of the class of mystics

Human being has been faced to the lots of mysterious phenomena from the early beginning of life on earth and one of this enigmatic phenomenon has been light. Light has affected the lifestyle and architectural of the human living space and in addition to the physical and material aspects of human life, gradually, has radiated mental and knowledge aspects of him. It has opened the prospect of delicate discussions in front of mankind in epistemological and philosophical. In addition to all these features, light has been served artistic expression as an expression of beauty, and has benefited the types of art from resources and expression range. In this paper explaine light and clusters of visual Symbol functions associated with the sun, sunshine, candles, lamps and ... in Divan of Hafez by using cognitive theory of Symbolic signs,  and we have tried to examine the layers and various aspects of light such as light as God, the perfect man, the invisible world as a light, the light spaces, food and wine and clarify the issue of annihilation and survival in Divan of Hafez deal by using the phenomenon of light to highlight and open a window for more complete understanding of his poetical works of this brilliant poet.

The challenge between the therapist and religious clients in psychology is a serious issue that arises due to differences in the vision and the way of looking at God, man, and the world between the therapist and the client. The therapist's unbelievable view of spiritual issues and religious truths spreads a thick veil of mistrust between him and his religious clients, which influences the healing process. Adler's psychology is one of the important schools in psychology that pays attention to the spiritual and religious views of clients. Benchmarks of Adlerian psychology are will, human kindness, love, etc. These concepts have a special development and existential field in Islamic mysticism. Such a common ground between Adler's psychology and Islamic mysticism is a significant issue that necessitates research into the content convergence of the teachings of Islamic psychology and mysticism. The present study, which has been done in the analytical-descriptive method extracts some central ideas in the two fields of Adlerian psychology and Islamic mysticism. The existence of such discussions shows the capacity of Islamic mysticism in the field of healing.

The thought of Microcosm and Macrocosm in the Muslim world has mostly been brought up among philosophers and mystics such as Ikhvan-Al-Safa, Ismaeiliyeh, Ghazzali, Sheykh-e-Ishragh, Attar and Rumi. In Ibn AL’Arabi’s school, the theory is considered as a fundamental one which has a deep link with cosmology and humanology of his mystical system. The correspondence of Man and Univers in Ibn AL’Arabi’s school can be examined from two approaches: General correspondence and Particular correspondence.
The Particular correspondence in which every member of human body is conformed to a special part of the univers, mostly has an allegorical and artistic side and lead us to more significant aims. The General correspondence in which the generic Man is considered has a strong relation to the principal doctrine of Ibn AL’Arabi’s school i.e. Wahdat-e-Wujud –Unity of Existence. On this basis, Man and Univers have been created according to the Image of God and therefore both of them are corresponding to each other.

In mystical thought the principle of mystic worldview is centered on unity. The essence of right has manifested itself in various manifestations and variations, and has rendered them the all-seeing ritual of righteousness. Given the influence of Hafez on Ibn al- Farid's ideas, this concept has also been incorporated into his mystical thought. In comparative literature, the commonalities and differences between the two literatures and their literature are studied. The national literature enriches a country, promotes cultural exchange and develops the literature of a nation to the world. In this article, the mystical effects of two famous Arab and Persian poets, Ibn al-Farid at mesry and Khwaja Hafez Shirazi is examined in the context of comparative literature and comparative method, but what is provable is that both famous poets have a common ground in drinking and mystical language and are comparable in basic mystical concepts such as manifestation discussion and based on analyzes of life The social and literary of these two famous literatures, Khwaja Hafez Shirazi of Ibn al-Farid mesry has been indirectly influenced by the teachings of the schools of its time, that is, through education

Abd-ul-Rahman Jaami is one of the poets who have been familiar with the works and thoughts of Ibn Arabi and has been influenced by him. One of the poems from Jaami’s ‘Haft Orang’ is the Tuhfat al-Abrar, which is based on the thoughts of Ibn Al-Arabi particularly his ‘Unity of Existence’. Jaami is one of the first poets to provide explanations on the thoughts of Ibn Al- Arabi regarding unity of Existence and has been highly influenced by his thoughts. One of these effects is the oxymoron, i.e., unity and multiplicity, assimilation and dissimilation, the outer and the inner, etc. related to unity of Existence. In the present study, an attempt has been made to show Jaami’s perspective on unity of Existence and its exemplification (tashbih or attributing human characteristics to God) and tanzih (not assigning human features to God or differentiation between God and human), the world and human being, the inner and the outer (appearance, etc.) in the extended poem of Tuhfat al-Abrar. Although Jaami has acted paradoxically in this regard, he seeks to find a unified conclusion in his mind.  The results of the present study showed that, he has been under the influence of Ibn Al- Arabi in reaching this conclusion and these two mystics (i.e., Ibn Al- Arabi and Jaami) express their thoughts and ideas paradoxically.

Mystical experience of religion is confrontation with the idea of the Holy and understanding of the presence of God’s existence, which manifests itself individually or collectively within individuals. In psychology, this mystical experience is a kind of inner and innate tendency. Jung emphasizes that the mystical experience of religion is a kind of Holy and Minovi experience that is institutionalized in the conscious and largely unconscious collective consciousness of man. Carl Gustav Jung (1961-1875) Swiss psychologist and founder of analytical psychology, by proposing the theory of collective unconscious archetypes, tried to open a new window to mysticism; Because it focuses on natural and spontaneous experiences, especially in dreams and fantasies that seem to be reinforced by Islamic mysticism. Rumi also considers mystical faith and experience of religion as love, which is instinctively in human nature, and the attraction of soul to the origin and principle that is proposed in Islamic mysticism is due to this thinking. Rumi sees love as the stimulus of the human soul in attracting the soul to the divine and mystical mood, on the way to the highest experiences of faith. This article is based on a case study of Carl Gustav Jung's Theory on the mystical experience of Rumi's religion and ideas in Mathnawi vol.6. Referring to the mystical psychology of religion from Jung and Rumi's point of view, the article concludes that the issue of the instinct of religion and mysticism is one of the common points of Rumi's thought and Jung's psychology the idea of the Holy.

Jung's analytical psychology is a new introduction tool for understanding meanings and receiving new messages from artistic and literary sources. According to this theory, archetypes are symbolic images in mythology and cultures that have replaced similar concepts in the subconscious of humanity. Among the architectural works, the tomb of the Ilkhanid period as mystical spaces is one of the best areas for the emergence of these archetypes. One of the key archetypes that has been introduced in Jung's analytic psychology is the archetype of "process of individuality" that deals with spiritual questions about the meaning of life and the goal of creation. Based on the purpose of this study, which is the recognition of archetypes semantic concepts, using qualitative content method, the techniques used in sign perception have been used. Assuming that attention to the journey from the material world to the afterworld has always been considered in literature and mysticism, this archetype seems to be reflected in the architectural structure of the intended tombs.

In the Holy Qur'an, God has told the story of many prophets in the form of allegory, simile and more importantly in the form of story. Given the importance of the subject of Adam's creation as the first human being, this issue has been addressed in the Holy Qur'an, and many commentators have offered several views on the subject of the creation story. Al-Qadi Al-Nu’man also expressed his mystical and interpretive views on the creation story in his book The Basis of Interpretation. The present article seeks to answer the question: What is the view of Al-Qadi Al-Nu’man in the following verses concerning Adam and Eve? Accordingly, this paper, based on the documentary-analytical approach, seeks to examine and criticize Al-Qadi Al-Nu’man 's intellectual foundations. The findings of this study show that Al-Qadi Al-Nu’man, in his commentary and especially in his mystical interpretations, has used his mental abstractions more than his mental exhortations, except in very few cases of Ahlul-Bayt (AS) narrations. Slave, and in addition, does not mention the sources of his commentary.

In the modern age, the aesthetics subject, has become involved the identity crisis and lack of codified theoretical basis. There are no principles arising from Islamic belief basis based on Iranian culture and identity or Islamic mysticism as the most important source of Islamic aesthetics. The researchers have always studied the aesthetic origin and the cause of that from different point of views. But among this, there are two mutual views of which the first one, has known the semantic roots manifested in the existent as the reason and the second one, has known the aesthetic as the effect of human's perception (subject) from the objective aspects of the effect (object). The first approaches are based on the manifestation concept and the second ones are based on the perception concept. Three views selected in the present research include the pre-modern and post- modern aesthetic, the exalted and sensible aesthetic and aesthetic according to the traditionalists and realists (in the Islamic aesthetics). in this research, at first two concepts of manifestation and perception have been studied as the basic concepts. Then the dual approaches belonging to the above subjects were explained. The criteria of these three dual tendencies were extracted and the final conclusions were obtained by their comparison. Mysticism as the main source of beauty in the Islamic world and the manifestation-based approaches in the first category and the perception-based approaches in the second category verified the research hypotheses. This research has been performed in the theoretical aspect and with the librarian studies and by indexation tool. The research method was applied –based research and strategically was the analytical – descriptive research.

The mystical poetry of Attar and Mewlana is the mystical poetry of the present, as they have told their experiences, and discoveries in the language of poetry, But Sa’adi's and Hafiz's mystical poetry is based on what they have learned, and they have composed poems with mystical themes. On the other hand, love is a phenomenon: it transforms all the emotions and currents of the lover, and makes him a new character; it takes over her, and it takes on a variety of effects to suit each individual. Love in the philosophical and logical sense is indefinable. Attar, Mewlana, Hafiz and Sa’adi are the best poets who have spoken about love. In their poems, they have used "certain interpretations" that signify their passion for love. The spirit of Attar's love is suffering, and the spirit of Mewlana's love is joy and passion and hope. Hafiz combines the two worlds of human and spiritual love, and in every lover's manifestation, Sa’adi seeks to know its creator. Considering the importance of the issue of love, this article: Love and its themes are examined in Divan of these great poets.

Death is an unanswered question in human life that has occupied his mind for a long time. In the literature of different countries, each of the thinkers has given an appropriate and not a definite answer to this question. Mystical texts have also studied the issue of death in a way, considering that they rely on Quranic and religious lessons. In the present article, which is presented in a descriptive analytical way, the most important prose of mystical literature from the sixth to the tenth century are considered to examine the prose writers' views on death. What can be deduced from the study of the texts in question is that in mystical texts the issue of death, which is often depicted as a metaphor of the bird (release of the soul from the body), is one of the concerns of prose writers. In terms of frequency, the most attention to this issue can be seen in Suhrawardi's works. In Suhrawardi's works, this issue has been expressed in the form of various symbols and metaphors, and sometimes interpreting their details requires more intellectual effort. In other works, the discussion in this field is explicit and simple. In Rumi's works, the tradition of mystical thinking about death before him is manifested in another way. Sufism divides death mainly into physical (emergency) and voluntary (death before death), and this view has become a tradition in the field of death- thought in mystical prose works

Social mysticism is a mysticism that looks at society with three elements of guidance, education and guardianship and has different levels, which are Rationality, Spirituality, Freedom, Justice. According to the three mentioned elements, the mystic should move the society towards becoming rational, becoming spiritual (freedom or inner freedom), external freedom (social freedom) and then social justice in different dimensions and this will be possible at the minimum level of intellectual and spiritual growth of the society. According to Lukach, by returning to the original and spiritual values, man can water his confused and needy soul, and Provide pleasure and satisfaction in transcendental and divine concepts such as helping others, compassion and altruism. Shafi'i Kadkani is also one of the leading poets in the social and cultural fields with human concerns and a sense of responsibility for his homeland, people and society of his time and Knowledge speaks of love, humanity and freedom and moral consciousness George Lukach did not know anything other than sacrifice, and to achieve social objectives, methods and theories presented to explain that Ultimately, it will lead to the establishment of order in society, an order in which the era of economic dependence, which leads to the decline of human dignity, comes to an end. With this aim, the present article examines their artistic thoughts and sayings

The manuscript of Hadaegh al- Anvar is a great essay in Sufism and Tawhid whose author has mentioned his biograghy in the first chapter of the preface. The author has arranged his book in eight Hadighah and each Hadighah in several Golzar and Shajarah. In this edition, the author has brought many poems and anecdotes from other poets and writers. Anecdotal tales are an example of a fictional literature in Persian mystic prose. The author has also expressed the educational, moral and mystical content in the best possible way. In this article, we are going to show the most prominent moral and ethical lessons, such as prayer, love, knowledge, Tawhid, poverty and mortality, self-defense, denunciation of dance and worldly life, austerity, certainty, glory, perfect man, and etc. Studies show that the Ghomashmi has used various myths of national and religious origin to explain mystical issues. Most of the writer's attention is to the post-Islamic religious mythology, in which the characters of the prophet (PBUH) and Imam Ali (as) and Imam Zaman (aj) are his main writings. The pre-Islamic mythology is used in the second grade and national mythology is ranked third in a third degree. Ghomashmi has also used national mythology to explain religious and mystical concepts. highlight mystical.

Mysticism is the report of the relation between humans and God. The description of this report at least, there was in Persian poetry and prose after the 11th century. Mirṣād al-ʻibād is one of these prose works which is a guide for mystics. Najm al-Dīn Rāzī has written this book in the 13th century in a simple structure. But it has some differences as compared with previous prose works. The text of this book sometimes leads to complex text by using figures of speech and also, more Arabic words. This article tries to explore the Sufi prose’s representations in this book. This research concluded that this book hasn’t monotonous text and its author sometimes has tried to decorate it by figures of speech. Riming prose is the figure of speech which he has used mostly.

Most mystic poets use the form and template of rhetorical questions to present mystical lessons. Kalim Kashani renowned for Khallagh Al-Ma'ani The 2nd. (990-1061) AH. One of the most famous lyric poets of the Indian style, using this linguistic and artistic style or important rhetorical construct, mystical thoughts such as the world, soul, charm, heart, independencemortality, attraction, sun, Hassan, effort, glass cup, owl, Poverty, cum, love, tayyar, murad ... In the form of rhetorical questions with different secondary concepts. The use of the kind of negation in the poems of Kalim-e- Kashani has the highest share and use (41.18%) for expressing mystical content. One of the main principles of practical mysticism is that it is necessary for the mystic first to prove the truth, to negate the attachments. Surprisingly, the product is the negation of belongings. Kalim-e- Kashani in his poems after understanding God's majesty by understanding his disability, has been raising rhetoric question to blame and criticize social hardship. This paper, using the content analysis method, aimed to acquaint the audience with the lessons of practical mysticism of Kalim-e- Kashani, have examined the mystical content of rhetoric question in poems of Kalim-e- Kashani. The use of illustrations and literary tools of allegory, association, Hosne Ta’lil and Jenaas has made the poet's rhetoric question tight. The rhetorical questions with the secondary meanings of denial, wonder, injustice and rebuke have formed the four main aspects of the themes of poems of Kalim-e- Kashani.

In a gnostic look, and specifically an amatory theosophy, love is the column of Creation, the origin of human emergence, and all the universe. “Almighty Allah says: I was a hidden treasure, then I decided to be known, so I created love and I was known” (Rajaee Bokharaee: 591). Allah points to love as the reason for creation and wise poets have expressed the most beautiful and the deepest interpretations for love in different thoughts and terms. Mewlana Jalal Al-din Mohammad Balkhi and Abdolghader Bidel-e- Dehlavi are among the great thinkers representing the deepest concepts and figurative pictures on love. In his cognitive metaphors on love, Mewlana uses such terms as fire, wine, animation, medic, light, voyage, etc. in fact three elements of fire, wine, and animation of love have the highest level of frequency in Mewlana’s Mathnavi, Bidel represents a more abstractive picture of love comparing to Mewlana and uses cognitive metaphors such as flame, speech, written, Sun, treasure, desert, pearl, image, association, secrets, etc. while creating his cognitive metaphors Bidel knowingly inserts some kind of ambiguity in his words that leads to external complication of his poetry. By extending his words and with the help of common terminology he attempts to spread and open his metaphors and make others understand him by giving highly elegant pictures. For him, love is like the sea, sun light, water, desert, king, hero, mirror, path, etc.

Tazkirat al-Awliya of Attar is one of the leading sources in the knowledge of the various mystics of the ages of the 1st. of Hijri until the time of the author (7th. century). In this book, the life of 97 elders of Sufism, each of which was related to a mystical mission, has been studied. The study of Mashayekh’s attitude is a way of understanding various mystical thoughts and can be a reliable document in the study of the mystic philosophy. In this paper, the components of ascetic mysticism and romantic mysticism are reviewed from the narratives and narrations of the Tazkirat al-Awliya. Attar has not made a specific classification of the intellectual tendencies, and has mentioned each one's respectful attitude. But the study of the contradictions of love and ascetic mysticism in their lives shows that the Awliya’s react to each other's ideas, and Shari’a, dignity, and wisdom are the main issues of the main conflict.  Adherence to the Shari'a is the principle in ascetic Awliyas where the elements of love mysticism is not seen. But in the words of the romantic Awliya, bypassing the ascetic mysticism, sometimes perform non-religious acts. Also, the compassion for the devil, the apostasy, the belief in Sama’e, the rejection of apparent dignity, has come to the mind of the romance, who is not in a state of inferiority. The common theme in the Awliya's words in the ascetic and romantic mysticisms is the anti-Semitic world in which all of them are considered. I consider Attar to be in the group of romance mysticism, and this trend has also been shown in Tazkirat.