پژوهشنامه عرفان
سال شانزدهم شماره 29 (پاییز و زمستان 1402)

In Ibn Arabichr('39')s mystical ontology, the truth of existence is unique to the divine essence. In this view, the universe is the shadow of truth; Just as the existence of a shadow is credible and dependent on the person, so the universe is in its essence nothing but a manifestation of the transcendent truth of existence. On the other hand, the concept of shadow in the Jungian school is also a key and important concept. Jung tries to explain the human psychological system by relying on the principle of archetypes in his school of psychoanalysis. Although in the school of Ibn Arabi and Jung, the shadow is a single phrase, but it has a double meaning. In Ibn Arabichr('39')s theory, the shadow has no inherent independence from the person, but in Jungian psychoanalysis, the shadow is one of the archetypes that must be known in order to achieve integrity and integrity. Recognition of the shadow strengthens the individual and brings personality cohesion and integrity. Unlike Mohi-ud-Din mysticism, in which the world, which is the shadow of the Almighty and merely the "manifestation" and appearance of truth, the shadow in the Jungian school is the hidden and dark part of the personality and the part of the "was" which requires concealment, darkness and secrecy. And in the process of self-knowledge must be known. This article tries to study the concept of shadow in these two schools comparatively and analytically and explores the relationship between self-knowledge in Jungchr('39')s perspective and cosmology in Mohi al-Dinichr('39')s perspective. And given the unity of the world and the psyche in the Jungian school, will knowing the shadow lead one to monotheism and oneness, as intended in mystical cosmology?

Bayazid , known and distinguished mystic whose whole life ambigiuous and hisbiography of such a great man has remained a mistery . there here  are contradictionsin old and contemporary refrences which have created a kind of confusion for researchers.Some researchers believe that he passed away 261 and other researcherssay that he was born in Omar-ibn-Abdolaziz`s caliphate  the beginng of the second century; and the other believe that he served Imam Sadegh by giving water to him which others strongly denied this following these contradicthions, the researcher added that some group of researchers give detailed explanation about his children and grand sons while others say that he asked God to remain single till his this.    Jonaid, Badavi,RItere paid attention to these contradictionsThise essay has tried to deal with thise contredictions and present reasons showing that two Bayazid in the history of mysticism and their biography has possibly been  mixed up wrongly.in awaythat has  led to considerable confusion about the existence  Zaryabkhoee,Sahlegi,Samani paid sporadic attention to the existence of two BAYAZID, by the name of (OLDER)BAYAZID and the (younger) BAYAZID.

The Guwati ceremoney is one of the types of music therapy rituals that the patient gets excited by reciting religious poems and playing an instrument, and then the Caliphate of Guati invites the wind or the fairy to the body of the patient under its influence. And he sits down to talk to her and Gwati is cured. The ritual of Sama'e is also one of the well-known mystical rituals that is accompanied by poetry and music, and during it, the mystic acquires. In this article, we try to compare the possible similarities and differences between the two ecstasies, specifically between Guati and Sama'e ecstasy. At First, we will define Guwat, Guwati, Guwati rituals, then we will study Sama'e and its manners. Then we'll try to answer these questions: Is the ecstasy type that is created in Guwati during the ceremony the same as the trance type that the mystic reaches in the Sama'e? If not, what are the differences and similarities?

To match ecstasy in the two rituals of Guwati and Sama'e and to find their similarities and possible differences and to study the type of their ecstasy.

it has been done in the field by interview with Kalifeh and some patients and library method  using the available sources from among the old and new reference books, and the presentation method is analytical and descriptive.

In the end, we will find that despite the apparent similarities in the way these two rituals are performed, both in the field of music and poetry, and in achieving ecstasy, the nature of ecstasy in these two types of rituals is in many ways The other is different, more because ecstasy in Sama'e requires cognition and the effect of ecstasy is dance, but Guwati does not require awareness and ecstasy is due to dance and music.

One of the fundamental epistemic problems for human beings is the meaningfulness and valuability of life, which relates to man’s spiritual perfection and happiness. Therefore, a proper connection and attachment with God, the source of existence and supreme perfection, is what gives value to life. One way to communicate with God and embark on the path of true Tawhid is through "Divine love." This article aims to demonstrate that God is the sole source of the valuability of life, discussing the position and influence Divine love has in the valuability of life. To answer this question, the article seeks guidance from the ideas of ‘Ain al-Qudat Hamadani. The data required for this research were collected from books and specialized sources available to the author and analyzed in a descriptive and explanatory manner. Therefore, this research is innovative in presenting the most important position and influence of "Divine love" in giving meaning to human life through the explanation of the principles posed by ‘Ain al-Qudat about love. The result indicates that in the mystical vision of ‘Ain al-Qadat, the scope of this concept is such that chaste virtual love, uncontaminated by physical desires, encompasses Divine love and follows an evolutionary course. As a result, the level of the value of life, rooted in Divine love, is continually nurtured and developed, leading to life and tenderness of the soul, godliness instead of selfishness, friendship with the one who loves the Beloved, and pure submission and obedience to the eternal Beloved.

The present study expresses the common views of Rumi and Ibn Arabi on the levels of Prophet Yusuf (AS) in the field of Islamic mysticism. Ibn Arabi and Rumi have many common views and thoughts about this divine prophet, and the reason for this is their common intellectual foundations, especially the Holy Quran, as the main source and source of knowledge, and then Islamic hadiths and teachings and statements of previous mystics. Therefore, both mystics have provided comprehensive definitions regarding the position of Yusuf in the system of creation. In this article, with a descriptive-analytical method, expressing the basics of Rumi and Ibn Arabi's thoughts about the hierarchy and existence of Yusuf, with similar allegories by him with two axes: a: the world of example, dream and its relationship with Yusuf, b: light, beauty and We have studied the beauty of Yusuf (AS) according to Ibn Arabi and Rumi, and after explaining and applying common and different concepts and components, we have achieved the same results.

Cheerfulness (Tarb), Sama dance and music and their accessories are among the symbols and metaphors in mystical literature that their appearance is in contradiction with Islamic rules (Sharia). Historical accounts indicate that the monastic ceremony was accompanied by music and singing among a group of Sufis. But the general Sufis had a symbolic and metaphorical view when they spoke of music and their instruments and accessories such as hearing and musical instruments. With the approach of descriptive literature and based on library sources, this article examines the symbolic aspect of music and its accessories in mystical literature, and in It seeks to prove the hypothesis that in most of these symbols and metaphors, "mutarb" means God, and "pir", "murshid" and "tarb" mean "divine grace" and sometimes it means any order that makes the seeker to God ecstatic. Musical instruments can also be a symbol of the seekers of God. For example, the reed is a symbol of evacuation, and instruments such as the harp and the lute are a symbol of sorrow, and in contrast, the daf and serena are a symbol of the status of ecstasy, asceticism, and intoxication of the seeker.

Monotheism and resurrection and the relationship between them are among the topics that Mulla Sadra has paid much attention to. Understanding Sadrachr('39')s monotheism without considering Mulla Sadrachr('39')s resurrection is a difficult matter. It will have previous wisdoms. Just as Mulla Sadra states the purpose of creation, that is, the descent from unity to plurality, the emergence of monotheism, so the purpose of the resurrection, that is, the ascent of multiplicity to unity, states the emergence and elaboration of monotheism. It should be noted that there is no primary monotheism and no secondary monotheism, because monotheism is a fixed thing, and only human science and knowledge are changing, and beings will eventually be described as non-existent, as they are in the beginning, only Eventually they will come to realize that their true identity is the same as being the same as being the same as being poor. All beings, from the intellects to the lower worlds, because they have nature, have a resurrection, and the origin of every thing is its specific end and resurrection. In other words, monotheism is one of the necessities of the existence of beings, but also the very existence and the very nature of them, which ultimately all return to the same monotheistic nature.

The main purpose of this study is to compare the beliefs of Ibn Arabi and Rumi on the issue of religious differences according to Chapter 66 of the book of the conquests of Mecca by Ibn Arabi entitled " In the knowledge of the secret of the law, outwardly and inwardly, and in the knowledge of the divine name which created the law " and the story "The king of the Jews who killed the Christians is clear" was based on the intertextual approach. Intertextuality can exist not only in the structure and plot of stories but also in the thought and content of texts. The Abrahamic religions (Judaism, Christianity, and Islam) have Semitic roots; they have been mixed together throughout history. Ibn Arabi and Rumi are also contemporaries of each other and the possibility of Rumi being influenced by Ibn Arabi is worth considering, therefore, the existence of intertextuality in these texts is possible at the level of thought and content. In order to achieve this, the narration of Ibn Arabi to explain the issue of differences of religions was compared with the narration of Rumi to express the same theme. This research can be said that Ibn Arabi and Rumi are of the same opinion on the issue of religious differences. Both believe that religions are in principle and do not differ, and if one is seen in religions, it is only in form and appearance. They consider the differences of religions and divisions among the ummah as the result of the oppression of the utilitarians.

Abu Abdullah Mohammad Ibn Khafif is one of the effective Sufis of Shiraz on the path of Sufism. Although his name is widely heard in biography books, but his mystical attitude has not been properly studied and recognized. This misunderstanding is caused his worldview as a reflection of the Iraqi school, especially Junaid and consider him an ambassador for the transmission of Iraqi mystical ideas to Fars. In this research, it was clarified that in Sheikh Kabir's thoughts could be seen traces of teachings of Iraqi Sufis but some of his definitions, opinions, and decisions were inconsistent with the mystical view of the Baghdad school that determined his true stand point. These points of separation from Baghdad school are: accepting the worldview of Hallaj and Rouim, accepting Sama, preferring poverty to riches and preferring working to begging, rejecting God's observation and arrogance with Him, and finally accepting divine love. If we accept that Ibn Khafif's worldview is not a reflection of the Baghdad school of mysticism, we would accept these keywords in his view as beginning of Shiraz school of mysticism: "Moderation in attitude and personality", "preparation for the entry of love" and "making text interpretable". In fact, the importance of Sheikh Kabir is making connection between the Sufis of the classical period of Baghdad and the late Sufis of the Shiraz school. Ibn Khafif can be considered as the link between the Iraqi school and the Shiraz school.

Man finds will and authority in present knowledge. But if it wants to offer a philosophical analysis of the will and answer the doubts about it, it faces important challenges. One of these challenges is the "involuntaryness of the will." In this article, an attempt has been made to provide a new account of Mulla Sadra's response to the above-mentioned's case, referring to the mystical principles accepted by Mulla Sadra. According to this approach, the innate will of man is one of the human supplies and requirements of man. In mystical terms, the will is one of the talents of the fixed human being, and since the talents of the fixed lords are subordinate to the fixed fixed objects, the will, as one of the fixed fixed talents of man, is also the unconscious thing. This is the same thing that Mulla Sadra has mentioned with the interpretation of "distressed in voluntary compulsion". The meaning is that the will is a hidden thing and is considered as human nature, so the question of the origin of this will is basically a mysterious question, because the necessities of the essence are non-intuitive and subject to the realization of the essence itself. Being unaware of forgery.

Ibn Arabi should be counted among the thinkers who have influenced centuries of research with their reflections, and for this reason Sheikh Akbar Irfan is a fitting title for him. This article seeks to outline the path that Mohi-Aldini's mysticism considers necessary for spiritual excellence; A path that starts from a natural life and reaches a mystical end by passing through houses; The path that is the main focus of practical mysticism and the fruit of Ibn Arabi's theoretical mysticism. Delineating the path is the central goal of this article, and to achieve it, one must analyze the levels and levels that cannot be avoided; The three levels of the success of care, the knowledge of guidance and the practice of the province, which, despite the three levels of Islam, faith and charity at each level, lead to the nine stages of conduct. The nine houses are the result of placing the foundations of Muhyiddin's mysticism in the form of narration of Gabriel's questions to the Holy Prophet (PBUH). This research had to adopt a special method in its searches; Because Ibn Arabi's data in writings such as the times of the stars are incomplete and ambiguous, and to complete and explain it, one must explore the wide range of his writings, take advantage of the writings of his students, and by providing this Everyone reached the road map that he has placed in front of the seekers. This discussion has tried to show the weaknesses and strengths of Ibn Arabi's plan to the best of its ability. A project that relies on a narrative that has not been properly analyzed and does not imply the author's claim. Several propositions of the plan lack any analytical basis. The concepts of Islam, faith and charity have not been defined on the basis of reliable sources and have resulted in drawing an indefensible structure.

Revival in the thought of Rumi and Jung refers to an inner journey Which starts from the lower dimensions of man and causes his spiritual development. The end of this journey takes place in unknown horizons, which in the mysticism of Rumi is perishing in monotheism And in Jung's views achieve "unity", "personality integrity" and "individuality". The inner journey of the seeker or hero is accompanied by an inner struggle to lead to a new birth. In this journey, the person dies of his (her(own oppression in order to be reborn in a transcendent and superior realm. In Rumi's mysticism, death is voluntary, and in Jung's views, the inner hero is killed in a battle of his (her(choice And then both are revived. According to Rumi, this divine path is followed by love, austerity, worship and also by pulls from God. Jung also believes in an inner desire to achieve such a transformation، But the tensions originate from the depths of the individual's own subconscious, and at the same time are sacred.