نشریه عرفان اسلامی
پیاپی 8 (تابستان 1385)

Safavid era (1736) should be considered as one of the most brilliant developing periods of mysticism and philosophy in Iran. Mysticism and Sufism could find an opportunity to enter into the status of Iran leading to the political unity and stability of Iran and a cultural and spiritual revolution in which the philosophy of good walker and illumination were combined with Shiite discourse and pure Iranian mysticism together with Ibn Arabis Sufism. The biggest step was taken by Mollasadra. Meanwhile, a Sufi looking group entered into politics causing religious sects argument. Some class scholars showed their great dissent with the process. Safavid government utilized any deception it could to sustain its status. In such a circumstance, original mystics ignoring their self-interests, seclarianism, and demagogy, stood up against two excessive and recessive groups and sometimes against Sagavid governmet. They elevated the status of Islamic and Iranian mysticism and philosophy so high that it should be named as the Summit of Iranian Philosophy that of course it is known as Sublimed Philosophy.In this paper, different aspects of mysticism and Sufism in Safavid era has been studied and there are three phases have been idetified and analyzed. First, pure mystics, philosophers, and comprehensive Sufis such as Bahaeddin Ameli known as Sheikh Bahayee, Mirfendreski, Mirdamad, Mollasadra, Abdorrazzaq Lahiji, Mohammad ibn Saeed Qomi, Mohammad Taghi Majlesi (First Majlesi), Fayz Kashani, Molla Masihaye Gilani, Molla Rajabali Tabrizi, and Vadood Tabrizi. Second group includes apparent Sufis and sects titled and Darvishism. Third group were those class scholars who made an excuse on the deviation of second group and came to be at adds with mysticism, Sufism, and philosophy willing to beat any rivals through political purposes. As long as the first group offered their consultancies to the king, Iran was succeeding, just like when Khaje Nasiriddin who in the past preferred to adopt a positive interference in politics. Ever since the third group or class scholars consulted the court, Iran receded in development and began retardation.

With a slight reflection over and the study of the history of praying as an effective mystical approach, one can trace back praying to the creation of mankind, and look for its origin in various eras of agriculture, industry, and post-industry in a conslant change and gradual reforms in content and process.Praying in an investigative stydy in Persian dictionaries is defined as worshipping, good will supplication, a good job, supplication through mourning, praising. Friendship, and hospitality. While praying, human being as a prayer or worshipper deals with worshipping and praising his worshipped deity, that is, real creator of the world, and transfers his internal requests and willing from heart to mounth through weeping and mourning in a special physical position manifesting humbleness and grace that makes him hopeful to substantiate it for which he is impatient. Among the existing talks, dialogue, i.e. praying, is conspicuous in which mutual talks is preferred over monologue and those intrapersonal talking.In praying, as the most remarkable signs of cognition, on the one hadn, it is mankind, and on the other, it is the Almghty God that get engaged in exchanging talks just like two lovers talking with pleasant harmonic discourse. In this situation, man in called the worshipper or prayer, and the creator as the worshipeed or able to be worshipped.The writer has strived to both explain real concepts of praying and clarify its components and secrets, discuss the origin of praying in Islam in terms of understanding, morality, emotion, social and political terms, introduce praying from knowledge seeking motivation of students in order to communication and personal creativity. In the end, he has presented the moral, educational, and social outcomes in addition to the means of a promoting culture of praying in university.

Mănes was born in Babylon, Iran in 215 B.C. and claimed his being a prophet. Major portion of his religion was based on devotion and real training of mysticism. His followers were spread from Europe to west China and even Turkistan over a thousand years. This paper endeavors to depict the strong relation of Manes religion with mystical Gnostic truths, and to discuss Manes mysticism that is saving soul from earthly bounding.

The focus of this paper is on the speech and eloquence of Mowlana. The aim of the paper is to mention the multitude and depth of Mowlanas speeches and to demonstrate his eloquence in poetry and prose in his full potential.Also, it is intended to deal with some factors and barriers available in his speeches. Thus, the majority of references come from Mowlanas own works, especially the noble book called Masnavi Manavi (Spiritual Poetry) containing comprehensive beliefs on Shariah (religious laws) and Tarighah (religious ways), as well as internal secrets and hearfelt trughs of Mowlana. The poems employed are just some examples to prove the relevant facts.

What follows in the research the main focus is on love as explained by Ahmad Qazali, the mystic of 6th century A.H. As you know, one of the principles of mysticism is takling about love, and this phenomenon is the building block of life and dynamism in the poetic and prose Farsi literature that has dealt with it since 5th century A.H.Love as the spice of conversationalists has created the golden poem of human living. And since the basis of social life of human being is on love and affection, mystics and Sufis were determined to visualize the available objectivities in the mind and restate the untold intentions of people.Thus, among the shiny aspects of Farsi literature, the life making light of Sophistic and pedantic literature is of high value and validiy that the climax of its flowering refers to 5th and 6th A.H., the period in which despite the domination of invading countries, it has coincided with the expansion of guiding and reforming trainings as well as well-known intellectuals such as Sanaee Qaznavi, Attar Neishbouri, Owhadi Maraqayee, Mowlana Jalaledding Mohammad Balkhi, Hafiz, and Soltan Valad in the field of mystical poetic literature, and Ibn Sina, Aflatoon, Ahmad Qazali, Sayfeddin Bakharzi, Fakhreddin Iraqi, Aziz Nasfi, Shah Nematollah Vali, Noureddin Abdorrahman Jami, and others in the field of mystical prose literature.Their encouraging messages and liberating lessons involved their entity and existence and their homeland based on love and affection.Qazali, who knew that the quantity of wisdom is overridden by love, and mystical journey is possible through the wigns of love, and that through love manifests on can reach God, and that secret language is the sensation one, wrote a treaise titled Savaneh fel eshq revolving around love and in an eloquent descriptive language, that the outstanding researcher and intellect Mr. Iraj Afshar has rectified it. What follows is some tiny drops out of the mystical sea of love by Ahmed Qazali.

Regarding the poems by Shiraz Distinct Peot, Hafiz, there are various viewpoints available, and Hafiz experts have endeavored to decode the secrets of his poems in their own way. This paper has studied this perspective that Hafiz lyrics cold be totally attributed to the mystical stages and even as for the most apparent concepsts, inner meanings and mystical ones could be found. In other words. Hafiz himself was a man of inner journey and conducts so that in fact it is his own personal feelings and conducts that is manifested in his poems. In deed, it is in this way that the practical direction of followers is accopmplished through stating delicacies and details of the journey.

Achieving real felicity in life makes every intellectual and scientist gain an accurote knowledge of himself, and since the truth about mankind is composed of his soul, and soul is known as abstract, knowledge about it depends on cosmology. Thus, the necessity of offering mysticism and knowledge is apparent. Mysticism is a sort of life love f God and true knowledge make its main principles. Mystic is a person who has elevated to the level of abstract knowledge and divine qualities and attributes. This paper tries to identify mysticism and knowledge of mystic through documented resources.

Sheikh Shahabeddin Sohrevardi and Einolghozate Hamedani are not unknown figures. Sohrevardi is known for his Illumination philosophy, the one promising light and illumination married with Ancient Iranian philosophy and that of Islam: novel scheme was offered and the other one with his passionate book of arrangements togheder with pure speeches and crystal clear beliefs. But what counts most for positioning these two lovers is their bloody martyrdom because both of them sacrificed their lives for one thing and both were the victims of their time. Though Einolghozate (Birth: 492 B.C. death: 525) and Sohrevardi (Birth: 549, death: 587) were a half-century time dimension apart, but reaing thieir works can depict their commonalities in mystical beliefs of both. This research endeavors to at first give a short introduction of illumination Shekh in mystical and Sufis territory, then give a chronological discussion of the common mystical concept of these two martyred sheikh.