نشریه عرفان اسلامی
پیاپی 79 (بهار 1403)

As a result of the developments in mysticism in the seventh century; a new tradition was formed in Islamic mysticism. One of the most important divisions cited in mystical texts is the division of Islamic mysticism into practical and theoretical mysticism, each of which has a special place in mysticism. Some experts in the definition of this type of mysticism have a meaning beyond the conventional definition and believe that in practical mysticism should pay attention to its functional aspect in society. Saadi Shirazi is one of those people who believe that the teachings of mysticism should not be summarized in solitude, but mystical teachings should be applied in the context of society. He tries to solve the problems of others and alleviate the suffering of human beings. Unlike some solitary Sufis, who have chosen the corner of seclusion for their own reasons, among the mystical elements, he goes to the components that, in addition to self-purification, purify the soul. And the purification of the human soul is also effective in the context of society and to improve and correct the shortcomings of society. From this text-based and library-based study, it is concluded that Sheikh Saadi, when talking about mystical issues, in terms of the effectiveness of mysticism He has a practical opinion and has always considered the social function of mysticism and its impact on the context of the life of individuals in society.

The purpose of this study is to examine repentance from the perspective of Islamic Sufism as one of the most important and influential doctrines of mysticism and Sufism, with which the path to God begins in all mystical series and methods. In this documentary study, the concept of repentance in mystical prose texts was first examined, and then the sentences containing the word repentance were extracted and analyzed. Repentance for sin and the decision to forsake and atone for it is one of the most important conditions for the accuracy and acceptance of repentance in religious and mystical texts. Although repentance is of special importance to the commentators of the Qur'an and the religious scholars, the mystics have also paid special attention to it. On the other hand, depending on the two categories of divine attributes (attributes of glory and divine beauty), two types of mystical ideology can be distinguished: devotional Sufism, which is based on the mystic's preoccupation with the glorious attributes of truth, and romantic mysticism, which is more concerned with the attributes of divine beauty. Each of these two mystical views has offered different definitions and interpretations of repentance. Weeping, fear of God's punishment and forgetting the sin for the rest of one's life are expressions of repentance in devotional Sufism. In contrast, in romantic mysticism, God's love for the repentant, divine mercy and forgiveness are reflections of repentance. The results show that in these texts we encounter a third part of repentance which, although it seems to be a manifestation of romantic repentance, should be presented on a higher level than devotional and romantic repentance. In this regard, we are dealing with a new definition of repentance expressed in the words of great transmitters such as Rabia Adavieh, Abu al-Hassan Nouri, and Ahmad ibn Rowaim, which is equivalent to repentance for proving one's existence to the absolute existence of God. As long as this repentance does not take place, all kinds of repentance are not only ineffective, but can they become a veil of knowledge for the seeker.

In this research, based on the views of Plotinus and Ibn Sina about The correlation of love and knowledge in human, their views are examined and analysis these differences and similarities. In The correlation of love and knowledge in human discussed the effect of love for the desire for knowledge for the attainment of goodness and beauty, the attainment of moral properties, and the union with the general forms and God is considered. The most important issue of the research was to test the hypothesis whether Ibn Sina in the foundations and the correlation of love and knowledge in human was influenced by Plotinus's philosophical foundations while discussing the love of knowledge? Relying on a descriptive analytical method, this article finally concludes that in the epistemological view received from Plotinus's views on love, love is the opposite of the path of knowledge, the path to achievement and union with one. Love is able to achieve something that has no limits and no form. But this view is ontological for Ibn Sina because the perfection of the human`s souls is the same as the essence of absolute goodness and the issuance of moderate actions such as human virtues and stimulating the heavenly souls towards the heavenly substances which are due to the likeness of absolute good and the end of this similarity. It is an approximation of absolute goodness through virtue of perfection and virtue. In addition to being influenced by religious views, Ibn Sina was also influenced by Plotinus and directed the flow of Islamic thought towards illumination and mysticism.

Peerless essence of the God, Almighty, “Hoviat” exists in the soul of respect, greatness and magnanimity of power. The Almighty owns seventy thousands of veils of light and murk. If such veils are removed, the light of splendor of the Almighty shall burn whatever, but him. The first manifestation of the Almighty is manifestation of the great name of “ALLAH”, which appears in the form of reality of Prophethood of Mohammad (Peace Be upon Him). His holy essence is the bright modesty of right. From among the names and traits of the Almighty, four names of “Alaval”, “Alakhar”, “Alzaher”, “Albaten” are the initial veils and the seven names of “Hai, Ghader, Morid, Sami, Basir, Alim and Motekalem” are of the second place and other names, are the other veils of the God Almighty. The worlds existed in the arc of descent. Respectively, the world of intellects, the world of souls and the world of essence, are the samples of bright veils and the world of materials may be credited as the dark veil of the Almighty.

Undoubtedly, mystical discussions and revelatory experiences revolve around the axis of brevity and ambiguity, interpretation and multiple meanings, transformative language, suspension and postponement in the domain of meaning. For this reason, language is dumb and indirect, and like the language of science, it is not clear and logical, but full of semantic suspensions. The brevity and ambiguity in Shams' words can be affected by his spiritual and personality characteristics. If the audience of Shams is in need, he will understand his concise words. Shams is not one to argue, but rather one to suggest. The audience of Shams should be a person who reads code and interprets words. According to Shams, the capacity of language is very limited. And it does not accommodate the breadth of spiritual meanings and concepts; this is one of the important reasons for the inexpressibility of mystical meanings from Shams' point of view. The result of this attitude is a paradox. The metaphysical negation of presence is one of the foundation-breaking elements in Derrida's view. Derrida's thinking says: the text wants to reconstruct the plural meaning in the violation of metaphysical ideas and to achieve new meanings from the text. Shams Tabrizi's essays contain examples of breaking the elements of Western philosophy (the metaphysics of presence), in which the speaker is trying to break these metaphysical ideas and with successive semantic suspensions, signs and symbols.

Education is one of the most important and key issues in the field of mysticism and Sufism, and mystics have paid special attention to the education of disciples. From the point of view of mysticism and Sufism, education is a prelude to attaining knowledge, and a Sufi with practical training attains self-knowledge and then theology. The stories and anecdotes quoted from the great mystics and Sufis clearly show the importance of the subject of education Tabaqat Al-Sufiah by Khajeh Abdullah Ansari is one of these books that in this research has tried to study and analyze the basics of education according to the new methods of Islamic education in this book and also the author intends to Descriptive-analytical method and library method to study the principles and methods of education in the mystical teachings of Tabaqat Al-Sufiah. The results of the research indicate that the stories and anecdotes of the Sufi classes that are mentioned in the biographies of mystics and Sufis are generally centered around man and his education, and the do's and don'ts that are presented as God's command in human discretion are well evident in these anecdotes. On the other hand, the principles, principles and methods of education presented in the anecdotes of Sufis are in accordance with the principles, principles and methods of education of Islam and the Qur'an .

Although traces of the belief in the existence of a perfect human being can be seen in ancient Iran; But the theory of the perfect human being was presented in a coherent and compiled form by Ibn Arabi as a theory in theoretical mysticism. In part of this theory, Ibn Arabi emphasizes the importance of the heart and its place in mysticism, and considers it the truth of man, which is the manifestation of divine light. This theory has also influenced the thinking of other mystics. The present study examines the concept of heart in this theory with a descriptive analytical method and using library sources, emphasizing the opinions of Shah Nimatullah Wali and Imam Khomeini. The results obtained from this research are that according to Shah Nimatullah and also Imam Khomeini (RA), the heart has the same value and place as it is understood in the mystical tradition, especially Ibn Arabi's tradition.

The Timurid period coincides with the period of the expansion of Sufism and the increase of Khanghah. In this era, the conditions of religion were favorable and the work of temples and mosques was prosperous, and the domination of religious authorities in various forms of people's lives was more visible than before. Sufism in this period was doubly increased due to various factors. The situation of Sufis and eunuchs and sheikhs was not the same. One of these paths, which became very influential in the Timurid court, was the Naqshbandiyeh cult, the importance of this cult was that it could be done everywhere, with everyone, and in all cases, and in fact their main motto was this discourse. In Naghshbandi's teachings, a reading of asceticism and Sufism was developed that paid the most attention to economic activities and the most distance from seclusion and desertion of the world. The distinguishing feature of the Naqshbandi from other ways was the emphasis of the eunuchs of this dynasty on consistent teachings based on socioeconomic activities, and Sufism entered a new phase in this era. The question of the research is based on what factors or factors contributed to the expansion of the influence of the Naghbandieh Tariqat in the Transoxiana and Khorasan? The theory in question suggests that Sufism entered a new field for the first time in this period with the wisdom, intelligence, interaction and emphasis on livelihood issues by eunuchs of Tariqat Naqshbandieh. This continued until the end of the Timurid rule, so that it can be said that the collapse of the Timurid government equaled the end of the Naqshbandi dynasty. This paper explains the research question and also the hypothesis discussed by descriptive method and data analysis.

The structure of the Surahs of the Holy Qur’an is an important discussion that can open new gates for commentators and Qur’an scholars in the interpretation of the Qur’an. This issue has been investigated in the last decade with different approaches. One of these approaches in the structure of the Qur’an is the discussion of structuring the surah based on Rukūʿāt. The present research aims to first study the structure of Surah Insān by using this model, then examine and explain the contents of the Surah with an interpretive and mystical perspective. Based on the pattern of dividing the Qur’an into rukūʿāt, Surah Insān has two general rukūʿ. The beginning and end of these rukūʿāt are: verses 1-22 and verses 23-31. In the subset of this general division, taking into account the contents of each rukūʿ, the text of the Surah can be divided into more detailed divisions, which will be discussed during the research. The current research has been prepared and compiled in two parts. In the first part, the structure of Surah Insān is discussed and then in the second part, the verses will be analyzed and explained according to the stated structure. In this research, the mystical-interpretive approach to the verses has been taken into consideration.

The word ma’iyat is one of the most important words in Quranic verses and narrations. The word "ma’iyat" with the title of "companionship" and "complete encirclement" is in the form of general divine presence and special divine presence. God's general providence includes all humans, but God's special providence is obtained by observing certain conditions, including piety. Most of the time, special divine permission is referred to as divine permission and divine proofs, and divine proofs are the same as the infallible prophets and imams. Therefore, humans need the infallible Imam in every moment of time in order to reach the special divine destiny. In this research, an attempt has been made to analyze the types of divine blessing and the methods of attaining special divine blessing by relying on the verses of the Holy Quran and the traditions of the infallible imams and the precious hadiths of those nobles.

Man, the lord of creatures, is an ambivalent creature who, both in creation and in conduct, belongs to both sides of body and soul, or exaltation and inferiority, which is presented in the story of creation with the allegory of earth and water or light and darkness. In Shahnameh, under the influence of Zoroastrian and Islamic teachings, this idea has been proposed and the transcendent dimension of existence, which is the soul and spirit, can reach transcendence and salvation in the light of holy wisdom. Although this view has been expressed in many religions and schools of thought; however, what convinces us that Ferdowsi paid attention to Zoroastrian teachings in the process of human creation is a focus on rationalism. In Zoroastrian thought, there is a special connection between the transcendence of the soul / soul and the following of wisdom, which has been continued by Ferdowsi; in this way man can achieve goodness and enlightenment by following wisdom and perfecting the soul / spirit. In this research, which is reviewed in a descriptive-analytical manner and based on library sources; we will analyze this idea and its origin.

Wine poetry is one of the most important literary genres, which is as old as poetry in the literature of nations. Khamriyah and its plural Khamriat or Badehsoraei are a type of poems in Arabic and Persian literature that describe wine or drinking parties and drinking. The existence of many names and special rituals for wine and wine in Arabic and Persian literature indicates the importance and commonness of this topic in those cultures. Khamriah Sorai or wine poetry is divided into two material and mystical types; In Persian poetry, wherever Wine and drinking are mentioned, the meaning is the same as its true meaning. , but since the 6th century, with the expansion of mysticism and the mixing of poetry and Sufism together, many literary terms have been used in a figurative sense, and an important part of mystical meanings has been expressed in the form of religious terms in the form of Khamriyat And sometimes this mixing is such that it is not possible to separate the virtual mixing from the real mixing. In the second type, mystics and mystic poets used wine as a symbol to express spiritual vitality and express divine love as the basis of their poetry, and what they mean by wine is not grape wine, but spiritual and spiritual wine. In this article, using the (analytical-descriptive) method, the course of structural and content evolution of the poem Mystical Wine in Arabic and Persian literature and their characteristics are discussed. And the reasons for using the words wine and khamriyah and the meaning of these words have been analyzed in a comparative manner by providing evidence and numerous poetic examples. And at the end of the article, the reasons for the superiority of the concepts of Persian spiritual khamriah over Arabic literature are discussed.

Death is the most complex and fundamental concept in Bergman's eyes, which was the main axis and the main concern of his works, but it must be said that Bergman, like Bresson, exposes human beings and their pains and sufferings, he is a kind of Christ of mankind. In this research, the author is trying to investigate the concept of death in cinema, the result of the research indicates that Bergman presents death as a constructive and instructive journey, which the audience must be interested in identifying with in any way and with any perception. The character is filmed and accompanies him. But the most immortal work of Bergman, in which he shows his main concern, i.e. death and the search for God, is the seventh seal. A tired knight returns from the crusades and starts a chess game with death in an unequal fight. In this work, Bergman shows a contrast between art, civilization and nature in various scenes. Creating different moments from the lives of people who each think differently and how each one faces death is one of Bergman's masterpieces. The climax of the film is the scene where the knight confesses to the priest inside the church and the camera shows a close-up shot of Death in his black cloak sitting instead of the priest.

Spiritual and mystical themes have a valuable presence in ritual poetry, which has received less attention. In this article, contemporary Sistan poetry is followed in the field of ritual and mystical themes are examined. The connection between mysticism and this type of poetry in examples the truth of Muhammad is the praise of religious leaders and is followed in subjects such as spiritual hearing and symbols such as Mount Qaf and mystical ascension to the light of the lights. Mystical elements are also found in the poetry of sacred defense and revolutionary poetry. Keywords: Mysticism, Ritual Poetry, Contemporary Literature, Sistan, Behavior Abstract Spiritual and mystical themes have a valuable presence in ritual poetry, which has received less attention. In this article, contemporary Sistan poetry is followed in the field of ritual and mystical themes are examined. The connection between mysticism and this type of poetry in examples the truth of Muhammad is the praise of religious leaders and is followed in subjects such as spiritual hearing and symbols such as Mount Qaf and mystical ascension to the light of the lights. Mystical elements are also found in the poetry of sacred defense and revolutionary poetry.

The purpose of this research is to investigate the most prominent rhetorical techniques of Ibn Maʻṣūm Shirazi's poems. The statistical community of studying his mystical poems is the verses that Ibn Maʻṣūm, beyond the originality of the words, tried to align them with arrays through his perspective and intellectual thought to reach them. The main question of the research is what method and style does Ibn Maʻṣūm consider in the structure of the elements of a verse in applying innovative science and expression. In composing poems, he has given great importance to beautifying the language and literary arts of the field of innovation. It is necessary to know the most frequent ways of composing Ibn Maʻṣūm's poems and the style and context of linking them to his fundamental and mystical thoughts. Ibn Maʻṣūm is concerned that the most effective speech is the one that is more decorated; Therefore, it has given another effect to the types of images with the aim of emphasizing mystical themes, which is beyond the wording and embellishment of the verses; Ibn Maʻṣūm's goal is to highlight and influence his thoughts with the help of such literary works. This function in his poems has not been investigated so far. The result is that Ibn Maʻṣūm has made his poems more effective by knowing and mastering the functions of the science of expression and originality. Also, one of the findings of the research is that Ibn Maʻṣūm, like some poets of his time, used literary arrays in many poems, especially puns, contrasts, metaphors, similes, etc., and in this way he tried to embellish his poems.

The concept of the “perfect man” and his characteristics are a significant subject in Sufism and Islamic mysticism. The perfect man manifests God, and knowing him is like knowing God. (Problem statement) The study of the characteristics of the perfect man among the various views propounded by the mystics and the comparison and evaluation of these views can develop knowledge and guidance. (Research purpose) Ghazali and Rumi are among the most prominent thinkers in the Islamic world. The purpose of this study is to identify the perfect man and his characteristics from the viewpoint of Ghazali, and accordingly, draw a comparison between Ghazali’s and Rumi’s thought. The present research is a descriptive-analytical desk study. The results of the study indicate that the concept of the “perfect man” is also used in Ghazali’s works. Both Ghazali and Rumi believe in the necessity of a thorough and perfect man and his ultimate superiority. Ghazali and Rumi are Ash'arists and believe that Sufism is the best way to arrive at the truth. While Ghazali is a pious and dismayed Sufi, Rumi believes in romantic Sufism. Ghazali’s perfect man is bound to observe the outward religious principles. However, due to Rumi’s reproachful nature, Rumi’s sage, in some rare instances, does not adhere to the externals and is thoughtless. Ultimately, both Ghazali and Rumi believe that the Prophet Muhammad, who is the last prophet and messenger of God, has the highest and most complete degree of perfection. Mentioning other mystics’ views, this study attempts to review and compare the views of Ghazali and Rumi in this regard.

An Archaeological Review of Social Theodophy from Foucault’s Perspective based on Mantiq al-Tair and Masnavi of Maulana. Islamic theology, as a social entity, has received great importance in Iranian social history. Molavi and Attar are listed amongst mystic poets who had expressed their social theories from theosophical ideologies in their poetical words. Altair is listed amongst mystic literates who had expressed their social theories from theosophical ideologies in their poetical words. The present Descriptive-analytical study tries to show that authority structure, as Foucault’s interpretation, is defined based on Foucault’s status and his imperative interpretations in a way that Foucault’s predominance hegemony with regards to historical and cognitional aspects of Islamic theosophy leads to Making subject of disciple in the theoretical and practical system of monastery. While the master posses a characteristic status in the realm of authority and social leadership relying on guardianship and self –actualization.

Divan of Attar Nishabouri, a mystic and a great Iranian poet, has always been of interest to lovers of poetry and literature, and many critics and researchers have studied and researched this work, and translators from European and Arab countries have also turned to it. There are subtleties in the meaning and meaning of this Persian poet's poems, which in some cases have become the basis for presenting views; Therefore, the influence of his poetry is not limited to Iran and Persian literature. For a long time, his poems have attracted the attention of scholars and experts across the borders, including the Arab world, and following that, his works have been translated several times into different languages, including Arabic, and the review and criticism of these translations is necessary to It seems The present study seeks to analyze and analyze the translation of Attar's mystical lyrics in Arabic based on the descriptive-analytical method, and by comparing the original text with the translation of Ali Abbas Zelikheh, to express issues such as mistakes in understanding, omissions and The equivalent should be chosen inappropriately so that it becomes clear to the audience that the meaning of the words and expressions is transferred to the target language, and is the translation of the translator responsible for conveying concepts to the reader or not

The root of Islamic mysticism is the Qur'an, the most important worldview and God-seeking. The truth of divine mysticism is God. Literally and psychologically, it emphasizes human happiness. Islamic mysticism is a way to achieve mental health, life progress and human intellectual perfection. After interacting with the sun and being influenced by the Qur'an and Hadith, a great change took place in Rumi. Shams' thought has been influential in Rumi. In Shams school, she considers positive thinking in the inner and outer world. The thought of Rumi and Shams are the most famous mystics in the world, rooted in their theology and mysticism. They are world famous mystics. Literature and psychology are interrelated, the inner world, mind and soul are the subject of mystics, poets and psychologists.Positiveness manages thought. And it is less than two decades old. One of the most important components of Martin Seligman's creative psychology is hope and happiness. He believes that psychology is the science of recognizing human potential. We can build life with a mental migration. The present study examines the Islamic mysticism of Shams's sonnets with emphasis on the theory of hope and happiness of Martin Seligman, the father of positivism.

Mythology and mysticism have deep and studyable links. Jung's theory about archetypes and the theory of mysticism about the perfect human being is an interesting example of this connection, which is discussed in this article. In Zal's story, the archetype of flight perfectly reveals the link between myth and mysticism. A perfect human being like Zal and Rostam must overcome the seven khans of the city of love with a difficult struggle to reach the light. In this article, in a library manner and citing first-hand sources, the comparison of the mythological archetypes of the story of Zal and the perfect human in mysticism is analyzed and it is shown that the semantic connection between them is very abundant and what is seen in the Shahnameh to introduce a hero like Zal is one of the common features of myth and mysticism, which can be collected in the form of Jungian archetypes. The result of this adaptation is the root of the unity of human culture in the primary examples which, although it has been presented in different fields in different cultures or religions in appearance, it originates from a single source, which is also an example for the origin of the unity of religions, mysticism and mythology.