نشریه عرفان اسلامی
پیاپی 72 (تابستان 1401)

After believing in the unity of Allah, the issue of “Saint and Sanctity” is one of the most fundamental issues in Islamic mysticism ideology. Saint literally means closeness, affection, victory, seigniory, etc.; however, in Sufism terminology it means the one who goes through denying human traits and worshiping Allah to achieve a higher form of life. Shams-i Tabrīzī and his devotee, Sultan Walad, like most of mystics, believe that saint is the one who becomes united with Allah. In their beliefs although knowing the real saint is even harder than knowing Allah, real aficionados should truly know the saints and avoid following dishonest plaintiffs. Moreover, both of them categorized the saints into two groups of “hidden” and “well-known”. In their views, even though all the saints came from one source, each receive their share from Allah based on their innate capacity. Further, the place of the “beloved” is higher than “lovers”. Besides, the Pole is considered as the king of saints who is the ultimate purpose of the creation. This study investigated the influence of Shams-i Tabrīzī on Sultan Wald regarding to the issue of sanctity.

Mystics’ absence of the specification of explanatory fundamentals and the ambiguity in their method of interpretations leds to a supposition towards mystical interpretations not being consistent with the common ways of comprehending a text, and the assumption of mystical interpretations being merely the result of the mystic’s passions and personal tastes and them being based on the recollection of meanings and without the terms’ implications was created. and this is only when the mystical interpreter, in quoting Allah’s intention, regards the external dimension of the verses’ meanings as being in the possession of a special authenticity, topicality and aims to achieve Allah’s way of expressing his understanding of the intention. The discovery and intuition distinguished from that of the external meaning of the verses’ was considered signs of the intuition being diverted and concealed in the mystic’s definition. Mystical ontology assigns a being to the world’s external dimensions. As a result, the mystical interpreter doesn't confine his interpretation solely to the external implications of terms and attempts to draw his own manifestation of intuitive meanings by firstly taking into account the outer realities of verses and secondly resorting to such intermediaries as dream, allegory, story, preaching, hadith. This paper attempts to analyse the place of quranic terms and the verses’ external realities in the mystic’s innovative mind and tries to prove that what the mystic intuitively witnesses get categorized as the common meaning of interpretation and longitudinal exegesis presented by the mystics.

Shah Daei Shirazi, a mystical poet of the ninth century AH, is one of the preachers of Ibn Al-Arabi's mystical ideas and one of the students of Shah Nematullah Vali. The Masnavi of Ganj-e Ravan and Chehel Sabah are the second and third one of his six Masnavis respectively. These poems, by taking advantage of the poet's genius and the ideas of his predecessors, including the mystical thoughts of Ibn Al-Arabi and Rumi's style in Masnavi, have reached a degree of innovative literary and artistic structure. Due to the fact that no special research has been done on the mentioned works so far, the present study, with its analytical-descriptive method and using the library resources, introduced these two masnavis and studies the human nature within to explain the poet's view on human nature and its levels with an ontological approach. The results of the research show that Shah Daei does not consider human separate from existence and human is at the highest level of existence and the evolutionary course of human passes through existence. Based on Ibn Al-Arabi, Daei considers the perfect man as the reflection of divine names and attributes and a mirror of the whole universe.

Prayers and supplications to God are one of the most spiritual moments in the life of every theologian and religious person. The prayers and supplications of Masnavi have special verbal actions that indicate their secondary meaning. The theory of "speech action" as one of the most important topics in discourse analysis in the field of linguistics was first proposed by Austin, and after him, Searle proposed a fivefold classification for it. The basis of Searle's theory of speech action is based on the fact that the roles of the verb and the following sentence in the process of discourse can be divided into five categories: expressive, emotional, persuasive, obligatory and declarative actions. In the present study, an attempt has been made to analyze the prayers and supplications of Masnavi based on the method of content analysis, and Searle's theory of speech actions. The results of this research show that each of Rumi's prayers and supplications has a specific speech action among Searle's five categories. The results show that "persuasive action" has higher frequency than the others and "declarative action" is not used.

The present article has been developed to explain the relationship between jurisprudence and mysticism and the effect of the mystical view on the process of ijtihad. By reflecting on the process of ijtihad, it is possible to remove the sciences affecting the process of ijtihad from the monopoly of a few limited ones. It is through these presuppositions that the mujtahid may reach the fatwa; and mysticism, if not the most effective, is at least one of the effective foundations on the process of ijtihad. Accordingly, the article deals with the case study of Ibn Al-Arabi's fatwa on the permission of women to lead men over men in congregational prayers (contrary to the well-known opinion of the jurists of the two religious sects). In this regard, the principles of the separation of humanity and animalism, the commonality of men and women in humanity, the interpretation of narrations that seemingly overshadow the superiority of men, and a different view of the category of marriage and ijtihad, have been extracted from Ibn Al-Arabi's works. It should be noted that this article does not seek to prove the correctness of this fatwa of Ibn Al-Arabi and his explanation of ijtihad and the status of women; rather, the aim is to show the way based on which Ibn Al- Arabi reached such a rare fatwa with such a presupposition.

Although freedom and slavery are opposite concepts, they have real connection with each other in Islamic mysticism. Freedom and slavery have degrees and in any degree of devotee’s travelling and behavior, he achieves a portion of it and at the end finds out the real concept of slavery and freedom. Hafez states this in his Divan clearly and indicates that freedom is the result of true slavery manifestation. Hafez belives that there is just one way of slavery. He named it ‘lovely slavery’ which gives freedom to man. A Lover is a free man that releases himself from all limitations by slavery and becomes a free slave. This article examins some of sufia and mystic beliefs in terms of mental bases of connection between freedom and slavery in Islamic mysticism, it also studies lovely slavery concept, degrees of it and its relation with freedom from Hafez’s point of view.

Mysticism literally means knowing and knowing after ignorance, recognition, awareness and wisdom, and as a term it means knowing God and His loving worship and finding the path of it. Among the interpretations of The Holy Quran, we come across some works in which the commentator has a mystical perspective and approach to interpret the verses of The Holy Quran. One of these commentators is Seyyedeh Nusrat Beigom Amin, who paid attention to mystical aspects of interpreting The Holy Quran. In the present article, an attempt has been made to study the mystical views of Banu Amin and Ibn Al-Arabi about the three mystical positions of Tavakol(trust), Sabr(Patience), Tobah(Repentance) by descriptive-analytical method and using library resources, especially works in the field of mysticism and interpretation of The Holy Quran. Paying attention to patience and repentance in the Holy Quran leads to the mystical aspect and makes their characteristics more apparent. After examining her views, it was concluded that Banu Amin is very concerned with practical reliance, patience on hardships and repentance in the direction of faith, so she suggests a mystical interpretation of the verses related to these concepts. Ibn Al-Arabi, as the founder of theoretical mysticism, emphasizes more on the negative and positive issues of these three mystical terms.

Religious figures, especially divine prophets, have always had a special place in poetry. Meanwhile, the story of Musa and Khidr is one of the stories that have had a great impact on Persian and Arabic literature, especially Persian poetry. Events, scenes, messages and mysteries of the story of these two nobles, in the form that Musa is a symbol of Shari'a, and Khidr is a symbol of the old way, is manifested in Persian and Arabic poetry. This article intends to study the mystical basis of the story of Musa and Khidr in Persian and Arabic poetry and to analyze the codes, allusions and semantic implications of the use of the story. The findings of the research indicate that in Persian poetry, the image of these two nobles is a mystical and radiant image and their story is carried by high mystical thoughts through interpretation, and symbolism. Whereas in Arabic poetry the mystical basis of this story gets a political nature and links to the subject of resistance. It should be noted that in contemporary Arabic poetry, Musa is introduced as a symbol of Shari'a human beings who do not know the situation and are always looking for questions, while Khidr is a symbol of the old path and the heart who knows the unseen world and saves) Musa from confusion.

As Perfectionism is inherent in human being, paying attention to present a symbol and paradigm of perfect human emerges as an important concept in all of the divine religions and human schools. The perfect ideal human is among the deep-rooted and established topic in Islamic mysticism. Which always have been considered by scholars. This issues along with mono theism principle, from the main core of Islamic mysticism. The present paper through descriptive-analytical approach examines the perfect ideal man in thesis of shah Nematollah-e- Vali. The suggest that he speaks in a detailed and lengthy manner with his Elm-al-Asma’e approach about this topic. He also discusses on intuitive and mystical aspect and then based on inspirational (Vahyani) doctrine. He predicates Elm-al-Asma’e system and through which clarifies the relationship between lord and perfect man and the whole universe. He believes that the perfect human considering Al-Amanat Verse is like a mirror in which God (Allah) observes himself in his being. Because the perfect man is the symbol of divine Asma’e (names) and attributes of God. Perfect man is an intermediate between God and the people. He is the reason of God’s divine grace and help for the world. He is the best and nearest represention of God. So he is the symbol of divine authority (Velayat), A Being-everywhere who is the medium of blessing to all existances in the universe.

Ancient Persian literature and the works of poets and writers of earlier centuries have always been of great interest for those who love literature, poets and writers. In this regard, the works of Zandieh and Qajar eras have received less attention due to their imitative approach and ignoring them makes many of the teachings of that period remain obscure and unknown. However, in this period, works are found that are important in many ways. One of the valuable mystical works in the Qajar period is Masnavi Bahr Al-Asrar. This masnavi is a mystical interpretation of the Surah Al-Hamd which is based on the view of the existential unity of Ibn Al-Arabi. This masnavi is composed by Mohammad Taghi Mozaffar-e-Kermani, one of the great physicians, scholars, jurists and mystics of the early Qajar period. In this work, Muzaffar-e-Kermani has tried to organize Surah Al-Hamd based on a mystical philosophical view called "unity of existence". This work, which can be said to be a mystical interpretation of Surah Al-Hamd, composed in the similar rhythm of Rumi's Masnavi, which is about five thousand verse. While paying much attention to Quran, hadith, supplications and sermons, we come across many hints as well as Tazmin (borrowings) from Rumi. This article while introducing the poem and its poet, examines the effect of Rumi's Masnavi and the verses that Mohammad Taghi Mozaffar-e-Kermani has used as a Tazmin and at the same time it tries to influence these verses on the purpose of this work.

Human being as a multidimensional creature has been always an important subject in prophet’s divine training. Knowing all dimensions of the man, either its body or soul have a special function and message in the path of sublimation. The phantom is one of the most effective elements among diversities especially the human beings. Ion This article studies the position of phantom in religious training based on Islami mysticism and wisdom. The research method is descriptive analysis with a positive approach to the subject. At first it describes the conceptual and confirmative cognition of the religious training. Then it focuses on the wisdom as a medium and some features such as creativity, mimesis, and epistemic values of conceptual cognition. Finally, we disproved that wisdom is the starting point of religious training.

Sheikh Farid Al-Din Attar Neishaburi (618-540 AH) is the creator of some mystical masnavis such as Mantiq Al-Tayr, Mosibat Nameh, Elahi Nameh and Asrar Nameh. These works contain his mystical thoughts in a mysterious language. This article focuses on the mystical thoughts of Attar and aims at explaining the views and opinions of Attar Neishabouri on various mystical issues. The existence of contradictions and paradoxes, the famous mystical thought of "Die before death", the mystical story of Sheikh San'an, the discussion of repentance, the likeness of the divine essence, the unity of the existence of all the mystical mysteries which are mentioned in the works of Attar, especially in the mentioned works. Attempts have been made to present a comprehensive discussion in the descriptive and analytical way of these mystical thoughts and topics, providing examples and poetic evidences and explaining them.

Since long time ago, Sufism Sama has had a particular status in the prose and the poetry of mystics, and has always been controvertial among sufists. Some used to call it the food for soul and some others denied and rejected it. Meanwhile, through studying the manuscript of Latayef-e- Ashrafi, the ideas of Sheykh Ashraf al-Din Semnani, the famous Iranian mystic of India during eighth and ninth centuries AH, we understand that he had a special perspective toward Sama and regarded it as listening to cunning lyrics and sufism dancing. He has divided human beings into three categories and introduced the issue of Sama according to the spiritual features of the listener in details. He believes that Sama has some specific conditions and if done by Sufi, he will enjoy eternal life. Though most of Chishti sheykhs- the formers and the latters- performed Sama and accepted it, Ashraf al-Din regards the permit of Sama conditional to the listener and the method of performing. In general, his pious attitude to Sama is considerable, so that he introduces mosque as the best place for Sama. This research aims at not only presenting a brief introduction to Seyed Ashraf al-Din Semnani and his book but also analyzing his outstanding viewpoints about Sufiam Sama.

A’yân Thâbita is one of the most important terms in Ibn Al-Arabi's mystical thesis. Although there are some concepts near to this kind of Islamic intellectual term, but for the first time Ibn Al-Arabi invented it. Exponents and Sufis followed him and attempted to used it in different and various issues in the field of mystical ontology. Based on Ibn Al-Arabi’s thesis, A’yân Thâbita is considered as one of God’s names and divine attributes and its positive and negative traits have an intermediary role in worldwide phenomenons and provide a particular trait which is definitely necessary to understand the theoretical mysticism, so it has an ontological position in the mystical system. In this study first we consider A’yân Thâbita from Ibn Al-Arabi’s viewpoint that he called it as one of God’s names and other divine descriptive names based on Fusus. The result shows that God’s all names have been reflected in God’s knowledge(elm-e-elah).

Having always been asked of human beings, the three main questions are the question of God, human, and existence. In the meantime, taking care of human beings, and being aware of them is very important. To the extent that the call to know the man as a complex creature has been one of the main teachings of many philosophical, mystical, and religious schools. In our religious teachings, human cognition is considered to be the most useful cognition. Anthropology is one of the most important divine and human sciences that has a great impact in the field of human and religious education and is significant. Anthropology has philosophical, religious, scientific, mystical, and moral types. Mystical anthropology is the acquisition of knowledge about human truth through inner experiences in which human beings are studied and discussed through intuition and face-to-face knowledge. This type of anthropology introduces the perfect man and also discusses how a man achieves perfection and uses a mystical path to discover knowledge about man and his position and status in the system of existence. The history of anthropology from the point of view of heavenly laws such as Islam dates back to the beginning of human creation. From the very beginning of creation, man has been tasked with knowing his truth, his capacities, his abilities, and his happiness and perfection. The reason for all this attention to human knowledge is that according to Islam, man has been chosen as the caliph and successor of God on earth.

The perfect man, regardless of the style of explanation, is one of the common thesis of Sufism and Mansour Bara’ati, a contemporary Shi’a thinker and expositor. The similarities and differences of this idea are presented in the form of a holy example of a man or a perfect human being. The present study is devoted to a comparative study of this idea in the views of Mansour Bara’ati and Sufism. Bara’ati and some Sufis such as Ibn Al-Arabi believe that the perfect man is the vicar of God and his mediator with the people. If this intermediary disappears, the world will disintegrate and the hereafter world will begin. The existence of the Holy Prophet Muhammad (PBUH) as the first intellect and the most perfect human being in the universe, is another common intellectual result of Bara’ati and Sufism. All beings in the universe, including angels, prophets, and other human beings, are subject to the will and command of this first intellect. One of the obvious differences between the two ideas is that Baraati believes that the example of a perfect human being is manifested in the existence of divine prophets and infallible imams, and that other human beings are on the path of growth and perfection through perfect human beings in proportion to their inner capacity and talents. But in Sufism, in addition to the Holy Prophets, the elders and dervishes of Sufism are also in the category of perfect human beings.

Moral thoughts have a special place in Hafez's poetry. Hafez's poetry is full of moral and human concepts and values, each of which is a lesson in life for human beings. Hafez's moral advice, many of which are rooted in the teachings of Islam Hafez is a poet of pure human ideas whose spirituality is rooted in the verses of the Qur'an and the hadiths and narrations that society leads to moral virtues. Hafez's poems on morality and moral values are so beautifully and artistically composed that he can be considered as a sociologist with a style in the field of cultural and social harms. This descriptive-analytical research aims to study hypocrisy and sincerity from the perspective of verses and hadiths and explain their meaning and concept, to study the perspective of this great poet by providing poetic evidence about these two features.

The delicate love discussed in this article is a critical topic in Persian mysticism and literature. This article, via a descriptive research method and the library and documentary research techniques, intends to answer the main question: what does Sa’di mean by love? The data show that Mosleh al-Din Sa’adi Shirazi is one of the poets of scholar, tourist, sage, and philosopher and one of the high peaks of Persian language and literature, who has dealt with the subject of love with his eloquent and flowery language and with frankness and humor. His works of poetry and prose are full of romantic satire. Sa’adi’s love is both spiritual (mystical and heavenly) and earthly. His loving worldview and aesthetic outlook have made us consider the whole universe beautiful and lovable. At the same time, Sa’adi, following other mystics and poets, believes love above reason and considers the reason so weak in front of love. Behind the scenes of virtual beauties and loves, he looks at the real face of their creator. In brief, it can be said that Sa’adi’s thinking in love is far from extremes and has adopted a language of moderation.

Mysticism in one of the main pillars of persian literature and mystical literature is one of its basic branches; hence poets, whether those who were literally mystic or those who were pretending to mysticism, have used mystical terms in their poems. The main feature of Indian style is the illustration. One of the palpable and accessible element in public life of the most people that poet can do illustration with it, is pottery. Hazin-e-Lahiji by using potteries and tying it with mystical terms has created dynamic imagery and critical- social contents in order to engourage the audionces to turn to love, truth, reproach the ascetic to quit the hypocrisy, discord and finally enlighten the people that shows the hight importance of pottery in reflecting the mysticism of Hakim Lahiji. The high frequency of this images and contents in Lahiji's Divan is big enough to known as a characteristic of his personal style.