نشریه عرفان اسلامی
پیاپی 77 (پاییز 1402)

Gerard Genette, one of the prominent scholars, relates the intertextuality of each text with its predecessors and in the theory of over-texture, the relation between any texts has been raised with its prefaced text. During the mystical period the discussion of mystics has been remarkable with similar views and the structure of mystical tokens such as Safvat-al-Safa and the Asrar-al-Tawhid based on certain thoughts and speeches of mysticism. This study aims at enlightening the mystical aspects of the eighth century it is argued that the Qaramate and the ideas of Sheikh Safi according to the viewpoint and Qaramate of Abu Sa'id Abu- al-Khair in terms of the theory of genes. As a result of this research, intertextual orientation of Safvat al-Safa is welcomed in the wake of Abu Sa'id Abu- al-Khair thoughts in Asrar-al-Tawhid. The similarity of the themes of Safvat al-Safa with the wisdom of Qaramati like Tey-al-arz, Farasat, Death issues, people̕ s rescues and the like and the moral and educational concepts such as Self-education, Covering, and other issues of the intertextual relationship between these two works is confirmed.

The purpose of this study is the role of self-sufficiency in social dignity from the perspective of the Qur'an and mysticism. This research is in the line of fundamental and theoretical researches. It is a qualitative research. For this purpose, first, the literature and other researches were studied and reviewed. Related documents and Islamic texts were studied, summarized and analyzed. After summarizing and analyzing, more evidence was obtained about the role of self-sufficiency in social dignity from the perspective of the Qur'an and mysticism, and then the content of verses and hadiths in this field is analyzed. After defining social dignity from the perspective of the Qur'an and mysticism, we expressed self-sufficiency and independence and the view of the Qur'an and mysticism in this regard, and the factors and consequences of self-sufficiency and economic independence in terms of the multifaceted importance of these elements and role. They were discussed in social dignity. And the way to achieve self-sufficiency is nothing but work and job creation for the young and active force of society, and in the other direction, self-sufficiency of military and scientific independence, which is more important and influential than each other, was examined. In addition to self-sufficiency and independence according to the Qur'an, self-sufficiency mentioned in mysticism in this article is practical and spiritual self-sufficiency and its role in the social dignity of the mystic. The mystic sees his social dignity drowning in spiritual independence by going through divine knowledge and practical mystical journey.

The issue of self-knowledge has a special place in the humanities, especially mysticism and psychology. The conventional interpretation of knowledge of self in mysticism is self-knowledge, and in psychology, especially analytical psychology, is self-awareness. It seems that, the apparent differences between the two terms, the two concepts can be examined from a comparative perspective. In this paper Ibn al-Arabi is selected as representing Islamic mysticism and Jung as representing analytical psychology. Ibn al-Arabi uses concepts such as the cultivation of the self, contemplation and thought for self-knowledge, and Jung examines self-awareness through research in the unconscious, the analysis of dreams and meditation. These two perspectives are similar in some ways, such as the recognition of the self as well as the recognition of the self and the possibility of self-knowledge through inner consciousness. At the same time, Jung regards the analysis of dreams as one of the ways of self-awareness, but unlike Ibn al-Arabi for self-knowledge of self-cultivation, cognizability and uncognizability are possible. In sum, Ibn al-Arabi's mystical tradition has come close to contemporary psychological perspectives on his understanding. This article is based on library studies and comparative method.

One of the important aspects of studying any narrative text is the presence of other (non-main) influential characters and factors in the text, collectively referred to as the Other. The concept of the Other is broad and includes human characters and non-human elements such as nature or supernatural issues. Attar's Tazkirat al-Awliya is one of the most prominent mystical texts in which the biographies of mystics and their experiences and virtues are presented. Studying this book from the point of view of the concept of the Other, we realize that an āref (mystic) is confronted with various factors in his mystical journey, and this is what leads to the mystic's existential transcendence and a better understanding of his "self". In the book, the Other appears in the form of God, other mystics, ordinary people, Satan and the mystic's own ego, animals, and objects, each of which, in a special way, seeks to inform the mystic or inform others of his position. From this point of view, what we understand in the study of Tazkirat al-Awliya that although the Other stands in opposition to the mystic’s self, we do not witness any conflict between the mystic and the Other; rather, all these confrontational relationships make the mystic aware of his position, and the Other assumes a guiding function.

The instinctive and emotional reactions of human beings to the fear of death have been evident from the era when myths were dominant until the present time. Attending to narrations and beliefs formed by this subject indicate that human beings first created some concepts such as achieving the water of life, reaching the life tree, dragon slaying, transmogrification and metamorphosis, and invulnerability to depict the immortality of this world; however, accepting this fact that the immortal life in this mortal world is impossible has resulted in reducing their thirst of immortality by discussing some concepts including the persistence of name, generation, material and lasting righteous deeds and, more importantly, transfer and ascending to the realm of immortality. Finally, the most natural human response, i.e., the desire to have an immortal life after death, has always been mentioned in many religions. The problem here is how these issues are discussed in the mystical prose and, the more importantly, whether the mystics have specifically discussed a solution for overcoming the fear of death or nothingness. Therefore, some mystical prose examples up to the 7th century were studied through a descriptive and analytical method. The research results show the Muslim mystics have been influenced by the immortality symbols and narrations as well as the human thinking developments; but the most important item is that a group of mystics with a special understanding of the story of Fall of Adam from the Heaven take for granted the immortality removal as a result of the immortality claim and introduce the real immortality which is subject to Eagerness of Inexistence. They believe that passing the everlasting time is necessary for reaching real immortality and being the pure nothingness in union with the creator and become the eternally lost.

In this article, with the help of written documents and applied research, the strengths and functions of Sufism and mysticism have been explored and analyzed with the help of descriptive and analytical methods. Every profession and religion may have strengths or weaknesses. Irfan and Sufism are no exception to this rule. Investigating the indicators of positive mysticism and Sufism is from the perspective of Islam and Islamic teachings. In this article, four axes, including moral and educational, social and political, cultural and artistic, religious and intellectual, have been investigated as the main axes of the strengths and positive heritage of Sufism and mysticism; then the sequence of each axis, evaluation and analysis of the most important features of positive mysticism is given. Disregarding appearance and turning away from past habits, purifying and purifying the soul, developing religious education and upbringing, legitimate and reasonable austerity, asceticism and piety, tolerance, compromise and religious tolerance, prudence and rationality, moderation and moderation, spreading charity and social benevolence. , the attitude of creating happiness and cheerfulness, literature and poetry, calligraphy and calligraphy, cultural enrichment and expansion of art, music, adherence to Tariqat customs, Sharia-oriented and provincialism are the most important positive legacies of the aforementioned axes. The author emphasizes that due to the existence of some harms and plagues of Sufism and mysticism, one should not consider Sufism and mysticism in general distasteful and should not prevent the dissemination of its strengths and acceptance.

Yadullah Maftun Amini is one of the contemporary poets and one of Nima's students. Each of his poetical works has a special feature that has made him one of the leading contemporary poets. Maftun is a poet of color, image and movement. He speaks with a certain obsession and uses certain colors to develop his images. It uses many contrasting colors. The coloring of speech is not only a sign of the poet's naturalism. He has placed a special responsibility on each of the colors. By analyzing the poems of all his poetry notebooks, we notice a special unity and coherence between colors and the way they are used by the poet. Besides these, it has a special mystical approach to the world and reports on the human condition in the contemporary world. In this regard, he has written well about colors and their place in Islamic-Iranian mysticism and has used them with special skill. It has been designed and checked by colors.

In creation myths narrated by many human races, creation itself begins with "word" and "speech". Myth and archetypes accompany the human viewpoint from the beginning to infinity and beyond. Among them, birds have a place in the symbolism of the archetypes e.g. the hawk archetype is related to the sun. In Attar’s and Rumi’s point of view it is a symbol of human movement in herbal and animal entities, an index to fly to the sanctum, and a journey into the unknown. In the following study Attar by using the symbol of hawk, pays attention to the two dimensions of good and evil and deals with man in an instructive way and wants men to leave his attachment to the world and then go into a higher stage than accompaniment with kings and their position, even the position of their heart until he reaches Simorgh. Rumi completes the human dimension in his mystical- Didactic view by looking at the myth-archetype and the way Attar's stories are processed. In completing the journey, the birds are given as examples and the hawk provides the example of a perfect human. According to Rumi’s works the perfect human being including the people of his time such as Shams Tabrizi, Hosam Al-Din Chalabi and religious myths that originate from the Mohammadiah Truth, such as Ali (AS). In this paper, by mentioning the evidence, we have done the library method inductively.

Mystical interpretation has a prominent position in Islamic sciences. This type of interpretation, which is responsible for extracting the inner meanings hidden in the veil of the external words of the verses of the Qur'an, has attracted the attention of many Muslim mystics and numerous interpretations by the great mystics of Iran and the world. It remains that a major part of the wealth and value of our mystical literature is owed to these works. One of these mystical interpretations is the book Kashf al-Asrār wa Uddat al-Abrār written by Rashid al-Din Meibdi. He has mentioned his method in the interpretation, first the translation of the verse, then the explanation of the interpretation, and finally the interpretation of the verses, and the third part of his interpretation, which is the mystical interpretation of the verses, is the exclusive domain of this research, because in this part of the interpretation It is involved with the hidden meanings of words. Knowing the interpreter's way of expression with regard to his intellectual system and the type of interpretation and mystical ideas in it helps us to better understand the verses and their interpretation and interpretation. One of the controversial verses with a high interpretability capacity in the Qur'an is verse 35 of Surah An-Noor, which has prompted many thinkers and mystics to devote themselves to the interpretation of this verse and discuss and examine this verse in their own way. In this research, we intend to analyze this verse with a descriptive-analytical method, according to the mystical view of Maybudī in discovering secrets. The results of the research indicate that the word light in this verse is not only a sensual and tangible thing, but has other mystical meanings, all of which indicate God's mercy and grace.

In this article, the mystical behavior is examined from Seyyed Haydar Amuli’s point of view as a representative of Shi’a Islamic mysticism, and Patanjali’s as the founder of the school of Yoga. This research was done by library method and comparative approach. This study shows that Yoga is based on extreme asceticism. Although Yoga is the belief in God, but the walk and conduct in it is not for unity with God, but it is only the work of the mind, thoughts, emotions and body. In Yoga, it is important to achieve absolute silence and absolute stillness, which is considered to be the achievement of soul consciousness. This state is called Samadhi .But according to the Islamic mysticism, the main goal of mystical behavior is to get closer to God. Annihilation, from his point of view, is becoming mortal in God's actions, attributes, and nature .Amuli's method of conduct is a balanced method based on revelation teaching .Now that Yoga is expanding in the countries of the world and Iran, this type of comparative studies is absolutely necessary. By expressing the similarities and differences between Islamic mysticism and Yoga, we show the superiority of Islamic mysticism over Yoga in the theoretical and practical fields. This research refers to a part of these superiors.

Nader Ebrahimi, one of Iran's greatest contemporary writers, follows a personal and special style in his works. The book "Sufianehā and Arefanehā" is one of his valuable monuments in the field of mystical literature and the novel "The City I Loved Again" is one of his most brilliant works in the field of fiction. Examining the content of the two mentioned works is the main subject of this research. The author appears in the role of a literary critic in "Sufianehā and Arefanehā" and analyzes the book's structure and content. This work is Ebrahimi's only writing about Sophia and, in fact, the analytical history of five thousand years of Iranian fiction literature and a clear example of the connection between mystical literature and the art of storytelling. The novel "The City I Loved Again" is narrated from the perspective of the hero and the main character of the story, the farmer's son. Although this novel has a logical plot, the author's neglect of some points weakens the plot to some extent. Ebrahimi has a practical view of dynamic mysticism in the book "Sufianehā and Arefanehā" and "Once again the city that I loved" is one of the most brilliant and successful after Hoshang Golshiri's novel "Shāzdeh Ehtejāb" in terms of using the flow of mental fluid. The novels are considered and introduce Ebrahimi as a powerful writer and a master of style. The study and comparison of Nader Ebrahimi's two different works shows the confrontation of the author's thought in different states and the breadth of his thinking and his mastery of Iranian and mystical culture, and finally shows the fluid flow and school of mysticism in this culture.

The leading research aims to analyze the type of political-social relations of Sufi mysticism with the sphere of politics and political power in Iran under the Mongol dynasty. In this case, it explores the period between 1200 AD and 1500 AD with an analytical and historical method. The important question is that Sufi mysticism in the above historical conditions, did they enter into converging and important relations with the sultans and Mongol dynasty, or did they turn to divergent and confrontational relations, or at least isolationist? In response, it is stated that the tolerant spirit of the Mongols, the structural homogeneity between the status of magicians and the beliefs of the Mongols with the dignity of mystics and the teachings of mystics, and the need of the Mongols to transform hard power into authority through legitimizing power, together cause attention, respect, and assistance. The financial and even political advice of the Mongol sultans was compared to the old Sufis. In such a situation, some Sufi schools relied on their spiritual power, disciplinary power, and knowledge to cooperate and legitimize the secular government. But another group turned away from convergence with political power. Also, the political power of Mongol was influenced by the spiritual power, the disciplinary power, and the knowledge that was reminiscent of Sufi mysticism. Therefore, in the network of power relations, power flowed not only from the top to the bottom, but from the bottom to the top (although unequally). Here, monasteries appear as a focus for the exercise of spiritual power and disciplinary power of mystics and Sufis.

Sheikh Ahmad-e Jām is one of the famous mystics of Great Khorasan. He has created several books, many of which have been destroyed. What we have from him falls into the two general categories of prose books and poetry collections, which, of course, are considered by many to be poetry collections attributed to him. In this study, in order to confirm this hypothesis, the intellectual and ideological level reflected in the prose books and poetry collection with regard to Qalandari themes has been studied and explored. The reason for choosing Qalandariat was that it has a pivotal and decisive role in reaching a convincing conclusion that the poetry collection belongs to Sheikh Jām or is attributed to him. This research has been done by descriptive-analytical method and based on library resources. The results of the research show that the frequency of Qalandari issues in the poetry collection is more diverse and includes such things as: pretending to be immoral; discrediting religion and rejecting the manifestations of Shari’at. The name and the stigma are ignored. While Sheikh Jām in his prose works has only mentioned such things as: criticizing the Sufis and the indebtedness of Inquisition, which are defined under the Qalandari religion. Overall, the obvious difference in the ideological level of Sheikh Jām's views in the prose books and the poetry collection reinforces the hypothesis that these poems are attributed to him.

By considering the scientific, mystic and political personality of Imam Khomeini on the one hand, and the scientific and mystical character of Tabatabaei on the other hand, we are going to survey the view of two great persons as declared. The return to the Qur'an and the Muslim holy book is something that is well reflected in the interpretation and interpretive views of the interpreters. Research method in this paper is based on the writings and speeches of Imam Khomeini which has been investigated comparatively in Tabatabaeis' interpretation of Quran verses. By clarifying the views of Imam Khomeini and Tabatabaei, the importance of Quran in their social and personal life is revealed. Other verses of the Quran can be interpreted by using similar interpretation method.

In Rumi's works there is a coherent account about the hierarchy of the universe: the first intellect, the light of Mohammadiyya (Nur-e- Mohammadi), the letter and the perfect human being, and so on. It is formed in a hierarchy with the generic name of the multiple worlds. The world of Lāhout, Jabarut, Malakut and Nāsut are well-known names in Islamic mysticism. This can also be seen in the works of Suhrawardi, the philosopher and theorist of illumination philosophy. Apart from the categories which sometimes make it difficult to determine the true source of water, there are two main worlds of Molk and Malakut or light and darkness in the works of Rumi and Suhrawardi which symbolize the lower material world and the superior world (ālam-e- elvi). In this research we study the hierarchy of the world in the works of Rumi and Suhrawardi by using the library documents and descriptive analysis method.

Hermeneutics is such an outstanding approach in the study of humanity that is used for analyzing and interpreting text meaning, focusing on text comprehension. This article aimed to investigate a sonnet by Hossein Monzavi entitled “Your Mourning Is Epic” analytically and descriptively based on the modern hermeneutics theory. Hence first of all, encoding of the surface meaning of the poem has been done. Then, connotation of the text has been clarified on the basis of the obtained literary significations. The findings indicated that Monzavi, through combining all myths, succeeded to collapse times and places, destroyed common logic of narration, reproduced somehow the myths and recreated historical narrations in a novel context with new semantic capacities. Turning to the subjects of war and the holy defense that had governed the poems of that time, he had employed the device of combining the myth of Siavash and historical epic of Ashura as well as the similarities among the happenings and thoughts of the two events so that he would be able to strengthen the space and tone of his sonnet along the path of epic whereby his readership’s feelings would be raised and he would encourage them to maintain their sense of safeguarding their homeland as well as their religious-national values.

The present study entitled: "Mystical and theological comparison of Rumi’s and Saadi's view on Determinism and Free Will" has tried to analyze the issue in a descriptive- analytical approach in the prose and poetic works of Rumi and Saadi and present the meanings of these two categories in order to discover the characteristics of some verses and works of the poets to readers. Determinism and free will is one of the key and practical points of their poems, which also includes terms such as: destiny and fatalism, good and evil, determinism and delegation. Free will in Rumi's thought is somewhat beyond free will in Saadi’s belief. The determinism which Rumi speaks about is somewhat different from what Saadi expresses in his works. Rumi in Masnavi has considered with these two issues sometimes from the aspect of mysticism and sometimes from the theological aspect; but when he reaches the position of annihilation in God (Fanna Fi Allah) and in company with him, he no longer has any free will, but his existence is in absolute predestination. Saadi's attitude is more inclined to determinism and speaks less of free will. Determinism in his thought, according to Ash'ari theory, is the absolute sovereignty of fate that rules the whole world, and man moves within a predetermined destiny in this world. Finally, Rumi and Saadi, in raising free will, have engaged in carnal struggle and self-training, considering that man has authority over his carnal and spiritual affairs.

Symbolic concepts have always been used in mystical literature to express mystical thoughts and ideas. Examining historical and literary texts, we find that the lion is one of the animals that have a symbolic concept in ancient cultures and civilizations as well as mystical literature, and in order to achieve other meanings, it combines this symbol with symbolic elements. Others have benefited. In this article, the researcher seeks to answer the question: in what subjects has the lion been used as a symbol in mystical literature? The purpose of this article is to study the symbolic concept of lion in mystical works, which has been done analytically-descriptively in order to study the role of lion in mystical texts and in a library way by collecting library information and documents. The result of the research shows that the word lion, in addition to being widely used in epic and lyrical literature in the field of symbol, in mystical literature has been used as the symbol of truth, Al-Nafs al-ammāra, men of God, soul, etc.

Since the Age of Enlightenment which is based on giving value to the inherent dignity and individual freedom, has paved the way for many schools of spirituality e.g Mysticism and improved the authenticity of human dignity. On the other hand, Communism was the most significant ideology in contrast with Mysticism as well as religion and spirituality. By Collapse of the Soviet Union and ending the Cold War, Communism started declining and Mysticism began to grow and expand over the world. In fact, Liberalism wasn’t basically against the spirituality so it helped to regenerate the religion and Mysticism especially Islamic Mysticism in Postmodernism Era. As a result, the global anthropology gave a special concentration on the spirituality, love, and lindness. It means that the process of globalization aligned well with the concept of spirituality in human life.

Muhyiddin Ibn Arabi (538-638 AH), a great Islamic mystic, has introduced certain ideas into Islamic mysticism in the sixth and seventh centuries AH. Some of these ideas, under the title of Unity of Being, have a special character after him in many mystical texts. Shāh Da’ei Shirāzi (870-870 AH), a poet and mystic of the ninth century AH, is one of those who has received many influences from Ibn Arabi. In his commentary on Golshan-e-Rāz by Sheikh Mahmoud Shabestari, entitled Nasa’em Golshan, he has dealt with Ibn Arabi's thoughts. In addition, there are many aspects of Ibn Arabi's thought, especially the issue of the Unity of Being, in the margins of his Divan and Settah. This research has been done by descriptive-analytical method. The information and data have been collected using the library documents and books. The result obtained from this research clearly shows that Shah Da'ei borrowed his idea of the Unity of Being from Muhyiddin Ibn Arabi and simplified it by using his allegories and explanations.