پژوهشنامه عرفان
سال پانزدهم شماره 28 (بهار و تابستان 1402)

Emad al-Din Nasimi, a prominent poet and Sufi of the 8th and 9th centuries AH, is mostly known as a Sufi who follows the Hurufieh mystical path. In most of the research that has been done in the field of Islamic mysticism and the history of mystical literature, he has been mentioned as a Hurufi mystic. However, by referring to his Diwan of Persian poems - which is the main criterion of the present research - we find out that Nasimi, both in the field of theological debates and in the field of mystical issues, is clearly influenced by the teachings of the Twelver Shi'ism.
In the field of theological debates, Nasimi believes in the immediate succession of Imam Ali after the Prophet Muhammad, the infallibility of the Twelve Imams of Shi'a, and the Fourteen Ifallible Ones.
He also believes in beliefs such as supplication (Tawassul), intercession (Shafaa'at), association (Tawalli), dissociation (Tabarri), and Mahdism, in accordance with the theories of the Imamite Shi'ites. Additionally, like the Twelver Shi'a mystics, he accepts beliefs such as to be the first manifestation of God and the cause of creation of the Imams of the purity, the position of manifestation of the names and attributes of the Imams, and their God-given knowledge.
Although there is no doubt about Emad al-Din Nasimi's tendency towards the Hurufieh mystical path, it seems that, (based on the results of the present research), before we label him as a Hurufi or attribute him to any other mystical path, it is appropriate to consider him as a Muslim poet and one of the believers of Twelver Shi'ism. Of course, his tendency towards the "Shi'ism religion" is not incompatible with his "Mystical school".

The Perfect Man is the highest divine manifestation who has achieved the dignity of the caliph of Allah for the sake of leading human being to the path of guidance and perfection. He is the epiphany of God’s mercy, spread over the whole realities of the great universe and the existing world, and causing of birth, existence and evaluation of creatures. He represents the names of God and God appointed him as the agent of his grace and act. The word “HADI” is the name of God which is the representation of the Perfect Man; hence, the guidance will be carried out only through his hands. The following paper is descriptive-analytic, using the recorded traditions of imam Baqir (AS), and describing the greatest role of the Perfect Man as nature-based and shariah-based guiding of wayfarer on the path of achieving to the absolute perfection. According to the findings of this research the position of the Perfect Man and his leadership authority is the result of the eternal non-existence intuition of his intention, cognition and essence, and the living world entirely is in the intention, cognition and essence of God. The “truth of Muhammad (PBUH)” has achieved to the intended non-existence. The highest manifestation of the truth of Muhammad (PBUH) is in the leadership of Ali (AS) and his purified grandsons. This leadership veritably is the “straight path” and the basis of all prophecies. According to the traditions of Imam Baqir (AS), the Perfect Man is definitely the manifestation of the intention, cognition and the emanated accomplishments of God. He superintend the universe as the caliph of God. Leading (Man) to the path of God is his most important responsibility, particularly entrusted him, as indeed he is the truth of “the straight path”. “Guide us to the straight path” (Alhamd / 6). Hereupon all the human being including his guidance, from the first Man to the last one. The truth of the Perfect Man Is a fact of unity, become manifest in each era in the necessity of that period of time. Believing in the assimilation of imams in their accomplishments and obeying their commands, indeed equals to the obedience of God and his great massager. Keywords: Imam Baqir (AS), Perfect Man, the caliph of God, nature-based and shariah-based leading, mystical journey

Familiarity of prominent figures of Sufism with Eastern teachings, especially classical Hindu yoga, is one of the important points in the history of Islamic Sufism, which has become a reason for considering the origin of Islamic mysticism as foreign to some Orientalists.
In this article, after referring to the Yoga school and also the presence of Islamic Sufism in India, the writings and remarks of some prominent figures of Islamic Sufism who referred to Hindu teachings in general and classical Yoga in particular, or They have translated and described it and the way of introducing the classical yoga to the Islamic world has been evaluated by them.
As a result of the study, it was found that their main focus was not on the naked transmission of yoga, and while trying to gain an accurate knowledge of it, they tried to convey it in the form of concepts that can be understood in the Islamic world. This finding itself can be a confirmation of a theory that considers the efforts of Islamic scholars in the Middle Ages to explain the works of other nations more than the translation of those.

Miftah al-Fotuh is one of the most important works of Sheikh Abd al-Haqq ibn Saif al-Din ibn Sachr('39')dullah Turk Bukhari Dehlavi (1551-1642), nicknamed the Dehlavi narrator, hadith scholar, researcher, historian and mystic of the Indian subcontinent in the late tenth lunar century. This book, which is still available in manuscript form, contains seventy-eight articles containing ascetic-mystical sermons and sermons, which, as a prism, show the way and method of Qaderieh. The sayings, writings and anecdotes of many great men and mystics can be seen in this book. Other features of this work include the translation and interpretation of verses and hadiths, the definition of terms and concepts, and the decipherment of mystical issues. The basic issues of this book are: the principles of Sufism, spiritual death, closeness to God, discovery and observation, the soul and its condition, fear and hope, trust and its authorities, annihilation and survival, etc. This research, which has been done by library documentary method, while expressing the views of some mystics, explains and examines the mystical and theological thoughts of the Dehlavi narrator based on Ghaderiehchr('39')s thoughts.

The connection of The Sufis of the convents with the court during the sixth to ninth centuries AH has taken a path which can be said to contradict the belief of the Sufis before the sixth century. This means that in earlier eras, the words and deeds of the Sufis of convents emphasized the escape from the centers of power; but from the sixth century onwards, some Sufis began an effort to facilitate the Sufi convent’s relationship with the court, so much so that in the ninth century some Sufis abandoned practical Sufism and became involved in court affairs. Chronologically, the sixth century is the intersection of these two opposing views in the history of Sufism, which has been interpreted as a period of transition. During this period, there are two types of Sufis related to the subject of the court with the first group being those who continue to insist on the beliefs of their ancestors and keep Sufi monks away from going to and from the court. The second group is also Sufis who in practice want to create a link between the convent and the court, and justify it in their in speech. In this article, relying on the sayings of the elders of this period, while stating the subject, the reasons that caused a new situation in the history of Sufism have been examined.

Abu Sa'id Abu al-Khair, although he did not formally guide anyone, attracted many groups and led them to repentance and guidance. The question that underlies this research is how and by what mechanisms such a success in guiding people by a mystic who was often in the Sufi expansion and happiness was achieved and how he could be guided without direct guidance. And what tricks did he use? What was found from the studies was that Abu Sa'id, in his method of guidance, instead of temporarily forbidding a wrong behavior, by evoking a sense of spiritual transcendence in individuals, caused a fundamental change in their personality. In this way, while having spiritual charisma, by inverting the mechanisms of guidance and using paradoxical techniques such as "guidance through leaving guidance", he causes the real selection and transformation of individuals. The purpose of this study is to identify the creative methods of Abu Saeed in invitation and guidance in a descriptive and analytical method.

"Self-knowledge" is one of the most important topics that ethicists, mystics and philosophers have long emphasized. Muslim sages and mystics, based on the verses of the Qurchr('39')an and hadiths, especially the famous hadith " Whoever knows himself has known his Lord" have considered the most important way to know God from the path of true knowledge of "self".  Rumi and Jami in their works, especially mystical poems, have referred to self-knowledge and its importance and effects in various ways. Rumi considers self-knowledge as the essence of all sciences and ignorance of the truth as the plague of the human world and considers inner purification as a way to reach the divine truth of man. Jami, one of Rumichr('39')s followers, has spoken about the necessity of self-knowledge in his various works, with the aim of achieving the realm of nearness to the truth. The findings of this research, which has been done by descriptive-analytical method, show that both poets, by emphasizing the attainment of the right from the path of self-knowledge, have also mentioned conditions for the realization of this matter. Rumi and Jami believe in divine love as a prelude to emptying themselves of egoism and think that man can reach his true position through jihad with the soul, commitment to acts of worship, solitude, solitude and recreation, constant attachment to others and constant vigilance.

Sheikh Ahmad Jami, nicknamed " Zhende Peel ", was one of the famous mystics of the Seljuk era who was born in the village of "Namaq" and established a monastery in Torbat Jam. Through his Miracles and teachings, he played a great role in the social, religious and economic developments of Torbat-e Jam. His role has been so influential that even today his tomb is considered one of the most famous shrines of his disciples and lovers. One of the strategies of the Sufi sects to attract more disciples and suppress the opposition was to use the sheikh's superhuman power or Miracles. Mentioning the miracles of mystics is not just a story for the entertainment and joy of the disciples; Rather, it became a discourse that the Sufis used to pursue various interests, including religious and economic. The basis of this research is the book "Maghamat of Zhende Peel" written by Mohammad Ghaznavi, which describes the miracles of the life of Sheikh Ahmad Jam (d. 536  data and sources shows that religiously Sufi sects used the Miracles discourse against religious and manner rivals to persuade opponents and disciples. Economically, with the significant growth of the number of monasteries and disciples from the Seljuk period (529-429 AH), Providing daily necessities required vast financial resources. This provision to links with various social and political groups. Karamat was also a good tool for voluntary acceptance of financial aid from these groups.

There is no dubt that Attar is an exception in Iranian and Islamic mysticism. Creation of his valuable work “manteqotteir”, “Elahi-nameh” and “Mosibat-nameh” is sufficient evidence for Attar’s greatness of thought as well as his highness of status in mysticism and Su ism. Meanwhile, his brilliance in one field, i. e. mysticism and Sufism, has induced a lack of attention to his thoughts in other areas one of which is his political and social thoughts. This paper aims to explain Attar’s social and political thoughts through analyzing some of his poems. The present study, unlike some researchers who believe that Sufi thinking has led to stagnation of thoughts in   Iran, shows that not only Sufism has not induced degeneration in Iranian society, but also Sufi works, including those of Attar, have been the political language of their era and evoke dynamism, rather than stagnation. In fact, after idealistic thoughts of Early Ages dwindled, political and social criticisms substituted them, and, Sufi works were a great reflection of such critical thoughts in the era, Attar’s works being a great instance of them.

God has names that no one knows about, but God has chosen them for Himself, these names are called "chosen names", which are also interpreted as "hidden" and "reservoir". God also has a name that everyone who reaches it and prays to God with it, his prayers will be answered, this is called the "Great Name".In this article, the data are collected by library method. Then, by content analysis method, the truth of the affected name, its external appearance and its relationship with the great name, with emphasis on mystical verses, narrations, interpretations and texts were examined. And other Avest names, this name has been considered and appealed along with other divine names, so it has a manifestation outside, and since it flows in all truths, its manifestation is also specific and hidden. These names are from the unseen ranks of the great name. The perfect man can attain the great name, but knowledge of some of the chosen names is only for the Prophet Muhammad (PBUH) and the Ahl al-Bayt (PBUH).

One of the topics of interest of different schools is the spiritual growth and development of human beings in different stages of life. This issue is sometimes explained and interpreted in similar ways in the fields of psychology and mysticism. One of the common points of this phenomenon in the two mentioned fields is the process of transformation, which has a definite order from the point of view of the authors of mystical texts as well as researchers in the field of psychology. In the field of Islamic mysticism, Muhammad Al-Ghazali is one of the writers who has paid attention to this issue in examining and explaining the stages of repentance. In his numerous works, he has referred to this issue as the change of the state of mind and considers it to include three stages of awareness, state of mind, and action. In psychology, Kenneth Pargament considers one of the dimensions of human transformation as spiritual transformation, which includes three stages of awareness, release, and replacement. In this article, the theories of both authors have been examined in a descriptive-comparative way to explain the process of spiritual transformation. The result of this research shows that the process of spiritual transformation in the fields of spiritual psychology and Islamic mysticism has a similar process due to its connection with sacred and transcendent affairs.

Revelation and holy Quran’s verses are of high importance in the thought of IBN ARABI and much of his important and mystic beliefs are derivatives of his interpretations of holy Quran’s verses and its influence is obvious in his outstanding works including Futūḥāt al-Makkiyya, Fusus al-hikam and holy Quran’s interpretations.
While examining IBN ARABI’s overview of revelation, we explain his theory of “continuous revelation” and - technically and based on some textual examples - compare it to the theory of “Quran’s artistic images” which belongs to SEYYED QOTB.
The outcome of this study shows that the emergence of the IBN ARABI’s mystic theory of “continuous revelation” is of artistic and literary nature and while containing some differences, it has major similarities and compatibilities with the SEYYED QOTB’s theory of “Quran’s artistic images”.
In other words, in the mindset of readers, from the perspective of induction of interpretive meanings, this study implies that there is considerable correspondence between the IBN ARABI’s mystic theory of “continuous revelation” and the SEYYED QOTB’s theory on the Quranic artistic images and shows that these intra-religious theories on the miracle of holy Quran, are as the expressions of the same truth from two different perspectives.