مجله مطالعات ادیان و عرفان تطبیقی
سال پنجم شماره 1 (پیاپی 8، بهار و تابستان 1400)

One of the topics that has always been debated among theologians is the connection between religion and mysticism. A look at the background of these discussions shows that opinions and sayings in this field are very different and sometimes contradictory: some believe that mysticism is anti-religion; Another group considers mysticism to be alien to religion; Some interpret mysticism as religion and some interpret mysticism as the heart and essence of religion. In another analysis, mysticism is introduced as a part of religion and in another analysis, the essence of religion. An in-depth examination of these views shows that the main reason for all these differences and contradictions lies in the fact that most of these great men have used only a part of mysticism and mystics' views as the basis for their discussion and analysis. However, mysticism and Sufism have their own characteristics in each period, and only a careful study of each century and sometimes each decade can explain the specific relationship between religion and mysticism in that particular period. In this article, the authors have tried to address this basic point and based on this to explain the relationship between the two in the third century AH - one of the most important periods of Iranian, Islamic mysticism –

Rumi is a prodigious verse in the breadth of thought and the power of expression. Undoubtedly expressing narrow rules and heavenly meanings in the form of anecdotes and allegories, poetry is one of Rumi's unparalleled skills. In his mystical view, Rumi describes the dimensions of life (worldly and afterlife) in the form of poetry that only general and compassionate intellect can understand. In this paper, which has been done by content analysis and descriptive-analytical method, the meaningful components of life have been explored from Rumi's point of view. Rumi collects philosophical and mystical components of life and explores them from various aspects such as material, spiritual, worldly, eternal, animal and human. This article contributes to these components and explores them from the perspective of the Mathnawi spiritual pastor. In this paper, components such as sadness, happiness, self-knowledge, death awareness, etc. are discussed from Rumi's point of view, and their role in life and their meaning in life are discussed. Perhaps it can be said that one of the most important teachings of Rumi regarding the meaning of life is self-knowledge, the purpose of our life is to know ourselves and to examine ourselves. Rumi believes that in order for man to have a correct understanding of the meaning of life, he must know himself, then he will know that existence and the God of existence are all in him, the treasure and treasure that man seeks is his soul.

The quest for liberation is one of the queries that has been widely reflected in the sayings of Sufism and the elders of Khorasan. In this research, the issue of emancipation, which has been addressed in several verses of the Qur'an and on the other hand has been the concern of the people of knowledge and the wise master in different times and places, is studied in the important mystical school and region of Khorasan. After stating the introductory topics and generalities of the subject, we examine the history of the idea of ​​liberation in Khorasan Sufism and the evolution of the idea of ​​liberation in the words and teachings of the ancient elders of Khorasan and Qoms.The idea of ​​liberation from the world is seen in the first ascetic experiences of Khorasan and the forefront of Khorasan spirituality up to the time of Rumi and has always been an indisputable principle for all of them. But the idea of ​​self-liberation and death in life overlaps with words such as nothingness, annihilation and survival, liberation, self and unconsciousness, death and rebirth, and fascinating songs such as Sobhani and Ana al-Haq. The historical course and spiritual journey of the idea of ​​liberation in Khorasan mysticism begins with liberation and freedom based on asceticism, worship and austerity, and through its evolution and expansion reaches romantic liberation (the way of love) and the destruction of the lover in the beloved.

The quest for liberation is one of the queries that has been widely reflected in the sayings of Sufism and the elders of Khorasan. In this research, the issue of emancipation, which has been addressed in several verses of the Qur'an and on the other hand has been the concern of the people of knowledge and the wise master in different times and places, is studied in the important mystical school and region of Khorasan. After stating the introductory topics and generalities of the subject, we examine the history of the idea of ​​liberation in Khorasan Sufism and the evolution of the idea of ​​liberation in the words and teachings of the ancient elders of Khorasan and Qoms.The idea of ​​liberation from the world is seen in the first ascetic experiences of Khorasan and the forefront of Khorasan spirituality up to the time of Rumi and has always been an indisputable principle for all of them. But the idea of ​​self-liberation and death in life overlaps with words such as nothingness, annihilation and survival, liberation, self and unconsciousness, death and rebirth, and fascinating songs such as Sobhani and Ana al-Haq. The historical course and spiritual journey of the idea of ​​liberation in Khorasan mysticism begins with liberation and freedom based on asceticism, worship and austerity, and through its evolution and expansion reaches romantic liberation (the way of love) and the destruction of the lover in the beloved

Awareness and comprehensiveknowledge of thetruthof theexperience isoften the result ofwhich cannot beexplainedonlyby reference todaily life. Usuallythese experiencesareat the heart ofreligious traditionsandmanyoftheirfootprintscan be seen inrevolutionarymoments ofrevelationandspiritual inspirations. Reports that indicate sucheventsare probablythe deepestandmost well-knownarereportsthatcome to usfromallperiods andcultures. Followers of all religionshave hadsuchexperiencesandstillhave. This articleseeks to answersomebasic questions, such as, the exact meaning of spiritual, mystical and religious experiences, and whatdistinguishesthem. Spiritualexperiencemaybe consideredconsciousnessofanother level oflife the realm ofmystical experiencebe the experience of unity.

The concept of Bahakti or Love, quality and usage of it , is the main themes of schools Hindu and islamic mycticism.The Bahagavagita poem is distinguished works of Hindu school(before Christ’s birth) and the Savaneh,e aloshagh of Ahmade ghazali(5th ath 6 th Hijri calendar centuries) is one of the first persian works which explicitly talks about Divine love. The mystics have used this theme about relationship of human and God, and each of them- proportional to mystical experiences and instructions of their school - analized and divided this concept.This writing studies concept of bahakti and love in these two mystical works by analyzing –describing method. This comparison shows that poem of Gita prefers bahakti method or custom of loving worship for reaching salvation and God versus other ways which means knowledge and worship as the easiest way. The Savaneh,e aloshagh also relying on eternal and endless grafting of spirit and love and so holiness and old and rightful of love perfer the love as to the one truth higher of reason and knowladge, and annihilationin the love is way single for union with and to be received of reale sweetheart and annihilationin in the substance of God.