نشریه عرفان اسلامی
پیاپی 78 (زمستان 1402)

The discussion of the Perfect Human is one of the most important topics in the field of Islamic mysticism, which has been discussed and studied from different views. But "Hafiz Rajab Borsi", who is a Shia and his wisdom is not clear enough, has also addressed the issue of the Perfect Human. Some scholars have accused him of exaggeration, it is a problem that the writer has investigated with a library and analytical method, and it can be said that the investigation of the ratio of his view on the Perfect Human with the mystical view and the reference of his view and inspiration from religious sources It has not been investigated yet. In the process of research, we have come to the conclusion that he has a mystical attitude and by referring to the religious texts and sources that are glorified by the mystical authorities of the Innocents (a.s.), especially the Amirul Momineen (a.s.) in his works, especially in his book Mashariq Al-Anwar Fi Haghayigh Amir al-Mu'minin (a.s.) and his point of view in this regard is compatible with the point of view of mystics and religious sources. Inspired by religious texts, Rajab Borsi considers the Perfect Human to have all levels of divine manifestations, Allah’s omnipresence, the great name of Allah, the perfect word of Allah, the absolute caliph of Allah, Allah’s Hand, Allah’s eye, Allah’s language, etc. and it deals in detail with the manifestation of the divine names and attributes of the perfect human being

One of the topics that have been studied in various schools and ideas is the issue of the Perfect Human. Although Muslim mystics also paid attention to this discussion, Ibn Arabi was able to enrich it enough, which is evident in his writings. The abundance of definitions of the Perfect Human has caused damage to the issue that its limit is not determined. Therefore, this article will use a descriptive-analytical method to examine the mystical foundations of Ibn Arabi and ask whether Ibn Arabi believes in the limitation of the examples of the ideal man to the prophets and saints or to the development of its examples and the truth of the seekers. Other who reached specific authorities? The findings of this study indicate that although the divine messengers are in the highest position of the ideal human being, but according to Ibn Arabi's definition of the ideal human being, adding himself as the seal of the bound state, introducing several examples of ideal and interpretive human beings. Which introduces the breadth and capacity of each human being to reach perfection, multiplicity is concluded in the examples of the ideal human being

One of the prominent concepts in Islamic mysticism, which is one of the divine traditions for the reform and education of human beings, is the tradition of entanglement, the principle of which is crystallized in the word "urgency". In fact, the afflicted person suffers from God, so if he pays attention and repents, while rescuing himself from that dangerous situation, he will gain new insight and enjoy it in the path of growth and excellence. We have reinforced this with concepts such as the "Jonah complex" and "self- actualization" borrowed from the psychology of the school of humanism to emphasize the special role of urgency in Islamic mysticism, which we believe mystics derive from religious books. They have discovered and urgency is the main factor in overcoming the Jonah complex and achieving self-realization in mysticism. The contents of this article have been collected through library, documentary and descriptive-analytical methods. As a result, meeting the needs of the anxious person in the most difficult situations occurs due to the cessation of material excuses and complete trust, which ultimately leads to overcoming the Jonah complex and self- actualization

In the practical realities of Muslims’ life, the lack of use of Islamic morality in speech and action is significant, and this deficiency distorts their personality and endangers their existence. Commitment to worship and its implementation through the recognition of concepts and examples of worship and closeness to the divine essence such as "restraint" and "chastity" sustains the life of Islamic society by creating balance and resistance to destructive temptations. In the following study, we discussed the verses of the Quran and critiqued the narratives related to piety and chastity. The research results indicate that restraint and chastity are important words in the field of jurisprudence and behavioral science of Islamic teachings and have a spiritual commonality with each other and under these headings different examples are placed. If jurisprudential knowledge includes visible acts such as prayer, zakat, remembrance, praise and supplication, the science of behavior and mysticism, related to intention, sincerity, trust, repentance to God, hope, fear, gratitude, patience, restraint, chastity, asceticism and purity and the other houses of conduct are for others and seekers of this path. These two titles refer to a form of abstinence and deterrence. The meaning of restraint and chastity in their instances will be different depending on the context and textual context in which that instance manifests. This study is descriptive-analytical.

Imam Khomeini believes that the concept of love is covered by the necessity of covering the divine essence. On the one hand, he believes that the universe is all the shadow of the beloved, even the love of the mountain and nature belongs to the beloved, and on the other hand, he has described the absolute beloved in secret, to the extent that even the use of the words of the unseen is inward. He also knows about the divine nature from necessity and urgency. The language of lyricism and joyful information and romantic themes and reckless expressions do not leave room for mysticism to study and discuss, and if there is a trace and fruit of mysticism, it is its lip and essence, which knocks on the door of love like a ring and says need. Innovation in this research is mystical love in Imam Khomeini's poems, which has not been done in any research so far

It is necessary to examine the school of Sheikhiya because this sect has played a significant role in the emergence of new religious deviations and social changes in the contemporary period. The special beliefs of Sheikh Ahmed Ahsai and after him Seyyed Kazem Rashti made the school of Shaykhia rise from the heart of Shiism and present a different face compared to its original origin, which is pure Shiism. In the division of the causes and factors based on which the promise and belief in the coming of the end-time savior causes the emergence of religious sects, two categories of factors can be mentioned: First, the category that is individual and related to specific individual claims; Like the Qadianiyya sect, the second category is social factors and refers to the social conditions of the creation of sects; Like the uprising of the Sudanese Mahdi. This group of factors, i.e. social conditions such as: poverty, oppression and corruption, and injustice, played a special role in the emergence of the Sheikhiya sect. The main question of this research is, what was the relationship between the emergence of the Sheikhiya sect and its underlying factors? The hypothesis under discussion is that there is a relationship between the requirements of the time and social conditions and the creation of the Sheikhiya sect. This article explains the hypothesis with a descriptive and analytical method.

Fasih al-Mulk, Shourideh Shirazi (died 1345 AH) has been called the last poet of the literary return style, who is considered one of the bright-hearted geniuses in Persian literature, the turbulent period of his life at the end of the Qajar era and the beginning of the Pahlavi era and the events of the constitutional revolution, his poetry has a high And it makes descents that show tendencies towards spirituality and mysticism. In this article, with the analytical method and referring to the first-hand sources and poet's poems, hymns that were related to spirituality and mysticism have been analyzed, and divine love and desire for the unity of existence have been analyzed. And self-cultivation is followed in it until becoming a Perfect Human, and his Sufi poems about Imam Ali (a.s.) are especially impressive, which are completed with devotion to Imam Hussain (a.s.) and Imam Reza (a.s.) and make these imams as Perfect human. draws and it is This poet had spiritual and mystical tendencies and this tendency increased during his maturity and the last decades of his life. He puts spiritual principles at the head of his teachings in most of his poems.

In psychology, self-knowledge and its levels play a fundamental role in human cognition. On the other hand, in many moral theories, psychology is the basis for the formation of moral virtues. Since the soul in the theories of Islamic philosophical ethics has similarities with personality and psychology in the theories of psychology, a comparative study can be made between the views of Hassanzadeh Amoli and Freud. One of the most important issues in recognizing man and his personality is the discussion of the soul and related theories, and it can be said that what unifies the scattered studies of psychology and gives them a clear meaning and concept, the interpretation of this finding Studies in the shadow of the theory of the soul is coherent that can justify and explain human behavior in all its dimensions. Therefore, in this research, an attempt has been made to comparatively examine the soul from the perspective of Hassanzadeh Amoli and Freud through the method of content analysis. According to Hassanzadeh Amoli’s point of view, soul is an essence that is indefinable due to its unlimited scope of existence. The human soul will be a species under sex, not a person under species; But from Freud's point of view, the concepts of "he", "I" and "I am superior" are both different types of souls and occur at different stages of a person's development

Emlaye Bukharaei is one of the mystical poets of the Vararoud region of Central Asia, who has followed a mystical path in the service of his elders and has reached the authorities with certainty. His lyric poems are full of mystical terms and mysteries. The purpose of this article is to study the mystical concepts in Emlaye Bukharaei 's Divan which has been done in a library style and in a descriptive-analytical method. Content analysis of his lyric poems shows that he is influenced by great mystics such as Hafez and Molana in mystical path, love, confrontation of reason and love and the superiority of love over reason, anti-asceticism, rendezvous, tendency to predestination and piety. He composed his lyric poems following them. To express his experiences in the field of mysticism and Sufism, he has used mystical and symbolic words, terms and expressions such as Saqi, Zulf, Ab-e Hayat, Kharabat, Mey, Meikadeh, etc.

In 1959, Thomas Merton became familiar with Islam and its religious teachings; His acquaintance and encounter with Islam has been formed in many ways. When Mertan established a relationship with Muslims and students of Islamic thought, it was at a time in his life when mysticism and spiritual life were the most prominent mental concerns for him. He was familiar with the works of Schwan and Rene Gunon by studying Sufi poems; The most influential person in Merten's introduction to Islam was a person named Louis Massignon. Thomas Merton became familiar with Islam and its teachings in the late 50s and throughout the 60s; His acquaintance and encounter with Islam has been formed in many ways. Among these ways of getting to know Mertan, we can mention the encounter and study of the main texts of Islam, including the Qur'an, as well as the meeting and correspondence with Muslim (Sufi) figures during his life. The most influential person in Merten's introduction to Islam was a person named Louis Massignon.Merten received many influences from Islam and his familiarity with Islam has played a significant role in enriching his religious and mystical thoughts. One of the most important teachings of Sufism that Merten received is the teaching that all human beings can achieve God's knowledge and knowledge by following their faith and beliefs and looking at God's personal signs in everything.

Ibn Arabi is one of the greatest mystics in the Islamic world, whose numerous works are one of the main and rich sources of theoretical mysticism. The concept of monasticism is one of the important elements of the Sufi tendencies of the Islamic world and consequently has a special place in Ibn Arabi's mystical intellectual system. Therefore, in this article, this concept is examined and its relation with Ibn Arabi's mystical system is measured. Monasticism in Ibn Arabi's thought is closely related to discovery and observation, which is the axis of his mystical system. According to him, monasticism is a path that accelerates the attainment of observation and thus helps the seeker in the annihilation of God. Hence, he considers the order of observation to be proportional to each order of existence. This article is a library method. Data collection is obtained from various texts, publications and internet search. The results of the research showed that Ibn Arabi considers monasticism in solitude, silence, worship, insomnia and hunger, and states these as the prelude to reaching the position for every seeker

Bidel Dehlavi is influenced by the mystical teachings of Sheikh Nizamuddin Aoliya and for this reason he pays attention to religion and mysticism in his poetry, and his poems are full of moral and human concepts and values. In addition as a free poet and critic, he has criticized the behavior of believers and by criticizing that behavior which has been called hypocrisy. He tried to discover the religious truth and life through a free thought and those who have used religion as means of hypocrisy. They have used hypocrisy and have kept people busy and the market for there is hot and in the eyes of the people it is popular and sometimes not acceptable to expose their demagogues and more importantly in terms of the foundation of thought and understanding of existence his words a religious world and he looked at the world through the lens of religion and religions understanding and gave meaning to life and his words can open a spiritual path for man who is a prisoner of material and machine civilization in this age the way to get a head is love mysticism and moral virtues.

There is a cosmological thinking in the imagination of Iranians in the form of an image that divides the space into four parts by four rivers with vertical axes, which is called the reference model of the Persian garden. Algebraic geometry was considered as a kind of regular formation of nature, while these geometries were especially responsive to mystical and sacred structures. Since mystical language is the language of simile and allegory in Islamic art, especially during the Safavid period, the purpose of this study is to recognize the influence of mystical-Shiite thought on the emergence of a reference model in Iranian gardens. According to the theoretical foundation of the research, which is based on the Islamic Wisdom System, a combined method is used which consists of analysis of qualitative content and inferential reasoning which is tested in the historical context using determinative evidence and of course according to Due to the historical interpretive nature of some hypotheses, its orientation (study) will be explanatory-narrative, their interpretation is based on the content analysis of historical texts, combined with logical reasoning. In conclusion, The research findings show that the peak of Shiite mystical thinking in the unified system of Safavid government, the bedrock The centralist allegorical idea in the conclusion of the Persian garden as two intersecting axes perpendicular to each other around the middle pavilion with placement provided the pond at its heart to match the centrifugal geometry of the Iranian garden reference pattern.

In Rumi's poetry, woman is a symbol of divine love, soul, life, earth, and growth, and it also symbolizes body, soul, world, and greed; the dualistic image of woman is a manifestation of the duality of the human spirit and body that expresses luminous and oppressive dimensions of existence. The woman is the symbol of righteousness and at the same time the symbol of the soul, the devil and the earth.Symbols reflect the beliefs of symbolists. Since Rumi's social beliefs and attitudes toward woman have both negative and positive aspects and the woman has different characteristics and dimensions in his works. This symbol appears in Rumi's poems, numerously. In this article we will point out these aspects.

Decoding of hidden meanings in pristine texts is a challenge for researchers to develop new and acceptable methods for dissecting and extrapolating the concealed messages in these written heritage texts. One of the most effective methods to accomplish this arduous task is analyzing discourse via studying conceptual metaphors that reveal the Author's thought process. The aim of the present research is to clarify Abdul Qadir Gilāni's mistic discourse that was dominant in Islamic world for centuries, and its analysis through Fairclaugh's discourse analysis approach in three steps: Description, interpretation and explanation. In this project, "Love" Metaphor has been studied by the researcher which is the foreground and frequent in his lyrics, through Lakoff and Johnson's theory that interprets conceptual metaphors as a character of human thought. Through utilizing SPSS software, metaphor identification procedure of Pragglejaz group (2007) has been used to identifying and categorizing different kind of metaphors. The results demonstrate that in Gilāni's discourse, the relationship between a human being and God, should not be characterized as the relationship between and idolater and an idol but rather as a genuine relationship between the lover and the loved. His use of metaphors is not intended to beautify and emblazon his words but rather to enhance the objectivity and accuracy of his message. The discourse of Gilāni is mystic, simple and antediluvian and it is instituted on facility and laxity and one of the inclinations is the lack of awkward ritual for entering the Tarighat.

Throughout the historical course of human education, his relationship with God, himself, others and nature has also been considered as a precondition for intellectual development and moral character. The poetic texts of Persian literature are full of moral concepts and high educational values, of which two precious works of mystical literature, namely Hadiqah al-Haqiqah of Sana’ei and Mantiq al-Tair of Attar, are considered. In the present article, we have examined ethics and the four human relations in these two works. The research method is library and the type of research is descriptive-analytical. The result obtained from the research is that human communication based on the unity of existence in the logic of bird is more obvious and more than the hadith; This issue goes back to the nature of these two works.In Sana’ei’s hadith, man's relationship with God is based more on the "ontological" and "God-servant" relationship, which results in the atmosphere of fear (of divine punishment in doing one's duty) and abandonment of property, more on man's relationship with God. May God be steadfast in the relationship between the lover and the beloved, which is evident in Attar's Mantiq al-Tair. In Mantiq al-Tair, the connection that he achieves through love with his beloved is such that he connects him with all the universes, with all that is beyond the universe, and with all that is thought to be superior to the universe.

In mystical literature, generally stepping into the mystic path is achieved by quitting the everyday habits. The most important principle on which the world view of mistics is based is anti-habituation, abandoning innate habits and an archaic view of the cosmos and its creator, this distinctive feature has given mystics a unique mystical attitude and it has also created a huge volume of outstanding poems and mystic attitudes. The purpose of this research is to explore, using descriptive-analytical method, the stages of gaining anti-habit from Ibn al-Farez’s view in his mystical poems. The findings of this research indicate that in Ibn al-Farez’s view anti-habituation is achieved through meditation and that meditation is one of the essential Soluk (spiritual journey) practices in many mystical schools. Ibn al-Farez is trying to unveil concepts and phenomena, in a manner that through understanding attributes of divine beauty, opens up the audience’s eyes to veiled realities and awaken them from the sleep of negligence and imitation.

In order to explain the clear Qur'an, at the same time as it was revealed, God, the Most High, also stated the most important and precise methods of understanding it. This fact is mentioned in verses 7 of Surah Ali 'Imran, 44 of Surah Nahl, and 59 of Surah Nisa. One of the most beautiful and subtle styles of the Qur'an in the direction of reminding and thinking of the audience is the parables of the Qur'an, which according to the content of these parables, examining their mystical understanding methods has been very important and significant for some commentators. Due to its allegorical content, Ayat al-Nur is one of the most profound Qur'anic parables, and the explanation of this verse from the perspective of mystical interpretations helps to understand the parables of the verse. Therefore, in this research, the understanding of the allegory of Ayat al-Nur will be investigated from the perspective of mystical interpretations, which will explain the most correct understandings of the allegory of this verse from the perspective of the mystics of the Qur'an. In this research, which is presented in a descriptive and analytical method, in order to achieve this goal, library methods, data collection and data analysis have also been used to conduct a detailed study on this issue. And the results of this research are as follows: The word Nur (light) is mentioned in the holy books, especially in the Holy Quran, with various affinities and additions, all of which refer to God Almighty.

Fāni Khoei (deceased 1846) is a mystical poet and a comprehensive sage who shows in his written works, especially in his poems, that mystical themes have been his constant preoccupation. For this reason, he gives importance to precise points in theoretical and practical mysticism and defends the theory of the unity of existence with different expressions more than any other concept. Then, following the Khorasani and Iraqi style, and following Sana'i, Attar, and Molavi, he performs art in the field of divine love. It also follows the Sufi path by fighting against the ego and pluralistic thought and he looks at Imam Ali (a.s.) from a mystical point of view and gives more importance to poverty as well as death and survival in mystical authorities. It clearly expresses its dependence on Shiite mysticism and draws the philosophy of human life in love for the eternal beloved. For this reason, this wise poet can be considered one of the great Shiite mystics in Persian literature.

The good and the evil are among the matters that have always been considered by the Shari’ah and its position and key role is not hidden from any thinker in order to fulfill the divine commands and decrees. There is a traditional view on the issue of enjoining the good and forbidding the evil and mentioning various examples and examining its effects and social consequences. But the thing that has been ignored is the Ta'wīl,  of good and evil and in other words, it is the example of Atamm and Akmal or the great Ta'wīl,  of these two phenomena. For this purpose, this article will seek to examine the good and the evil from the perspective of Ta'wīl,. The author believes that the realization of the good - with its definition and Ta'wīl,  - will be the basis for the emergence of all examples of good deed, and on the contrary, the denial of such a good deed will lead to the denial of other good deeds, and the command to all the evils. For this purpose, we will first have a short discussion about Ta'wīl, and penetration in science, and then we will examine all types of Ta'wīl,  due to the narration of Nu’mānī  and quoting Amir al-Mu’minin (AS) and then we will consider a part of the types of this Ta'wīl, l that is related to the subject under discussion.