نشریه مطالعات عرفانی
پیاپی 3 (بهار و تابستان 1385)

Keram Sistani Neishaboori (d.255) wds the leadewr of Keramian whose works were destoryed by his enemies. All What has been said about him by the authors of Melal-Va-Nehal is false and wrong accusation. A prominent work on the mystical interpretation of the Holy Quran, 'Abdulvahhab Hanafi's Alfusul, includes sone of his speeches. In this paper, his words have been extracted from the British Musim copy of the book, showing him to be a great sufi and d great sophasticated thinker and scholar. The paper also refutes all that has been said against him in Melal-va-Nehal.

The logic of conversation is based on the speaker (I), the hearer (you) and the referrent (He). It can take three forms: 1. the speaker talks to the listener about the referrent; 2. The speaker talk about the listener to the listener; 3. The speaker talks about himself to the listener. The present Paper elaborates on these issues and explains how this logic takes shape in mystical lyrics. The most prominent form of conversation in lyrics is when the poet himself becomes the addressee, therefore addressee. The self or ego of the poet is in fact supervising the super-ego and talking to him silently based on such point three steps of the mystical jourey is explainecl.

The first book among early mystical fexts to discuss mystical sects is Hojviri's kashf Al-Mahjub. This work was created in the fifth century (A.H). Hojviri (b. Circa 470) classifies sufis into twelve sects in one part of his work and explains their basic belliefs. The question raised by some readers of this text is whether these sect existed at all at that time. The present paper attempts to explore past sufi sects to help answer this question.

Mulana Jalal Al-Din is one of the most exuberant scholars of iran. He has raised the persian mystical literature to its peaks. His poems have always dedeply fascinated the beart-burnt people of the world. His most maginficant piece of poetry in Mathnavi starts with what the reed has to say. He views the reed as a manifesstation of himself and al other hurt people. He has selected the reed from anomg so many musical instruments to show how the piper gives life to it and how similarly he takes his life from shams tabrizi. The whole long story of Mathnavi is the groan of the reed, making it masively fighurative and associative rather than merek didactic and conceptual. The present paper elaborates on these issues.

I am thinking of rhymes, and my sweet heart sayes to me ''Do not Think of aught except Vision of me.'' Mawlana Jalal-addin Mohammad Balkhi, then Rumi, has conquered the hearts of people all over the world with his poem, which he sometimes refers to as ''thinking of rhymes''. Some people think that if Mawlana expresses dissatifaction with rhymes and rhythms it is because he thinks they are not essential for the writing of poetry, while all scholars of the field, until quite recently, have emphasized the significance of these two basic elements of poetry. The purpose of this article is to show that Mawlana has in reality attached great importance to rhymes and rhythms, as revealed in all his great works. His deep knowledge and exposure to the vast literature of Arabic and Persian literature had influenced him so much so that he spontaneously produced thousands of excellent lines of poetry all with varied rhymes and rhythms.

One of the most controversial issues for the followers of great religions has been the scope of man's determinism and choice with regard to the will of God, the creator of the universe. The Islamic sects of Mutazeleh, Zeidieh, Ismailieh, Imamieh, Matridieh, 'Ashaereh, and Jabrieh hav assumed the most an the least amount of determinism for man respectively. In the light of Hakim Sanai's poems, this paper attempts to show that despite common beliefs, his ideas are in line with Matridieh and Imamieh Shiism and very muich different from those of 'Ashaereh and Mutazeleh.

Yusef-Name the interpretation of yusef verse in the holy Quran is the work of the great 9th century poet, Pir Jamali Ardestani. This work is a combination of prose and poetry. In his interpretation of this verse, jamali explains Zoleikha's burning love for yusef in the light of mystic beliefs. He also points to the majesty of the Holy prophet (P.b.u.h) and shows the sigificance of sharia low over others laws. In his work, jamali seems to have been influenced by Ibne Arabies Theory of unity. This paper discusses Jamali's views about the holy prophet (P.B.U.H) and compares hi sideas with those of Ibne Arabi and some other sufis in works like Fusus Al-Hikam and Futuhat Al-Makiah.

Voyeurism is a mystical term. It's literal meaning is very much different from it's mystical one. For ordinary people, it signifies a negative sensual behaviour. Sufis have barrowed this term and given it new figurative meaning. The most common figurative meaning associated with this term in sufism which is also related to it's original meaning of sensual looking is seeing God through tooking at the world. The other meaning is that the sufi sees God's angels in the face of beautiful people in his imagination. The present paper elaborates on five mystical meaning of the term.