نشریه عرفان اسلامی
پیاپی 14 (زمستان 1386)

While sharing the idea of monism, especially absolute monism, the writer of this paper endeavors to treat and compare the subject philosophically and specifically through the sublime philosophy existing in the unity round of suspicious monism so as to deal with some sort of analysis for the findings and probably points. Since the ultimate objective has been reflection and consideration of the monism premise that are accounted to be the mother of mystical problems, and if continued in the following editions of the book, the ultimate objective of the philosophical explanation of monism and in fact the definition of the concept in the divine philosophy would be based on the true position of that, that is, mysticism and intuition.

Going through the way of Sound Spirit through Rumi's steps is enjoyable in a sense that we found him a skillful leader, an old man who knows how to make his addressee with his own internal world and how to encourage him toward perfection.He first wants his subject to repent over what he has done in the past and refurbish his inner and outer self off any contamination in order to change his taste after which he can observe the world via his inner clear mirror.Therefore, in his opinion, a person interested in self actualization should be suffering, lover, self-sacrificing, seeking meaning, and thinker, while at the same time, try to dispel any bothering ideas from his mind.This man is knowledge seeker and scholar trying to test his knowledge in practice. To have introspection, he prefers seclusion and would rather be silent than being talkative. While accepting destiny and determinism, he would recognize some optional points within all the predetermined routes. He cares for consultancy and is of high aspiration plus striving a lot.He loses the materialistic joy to the spiritual one. After all, he is entirely moralist and decorates himself with slow-moving, patience, humbleness, being content, and being reliable.

After the domination and establishment of Mongols in Azerbayjan, the traditional and indigenous Sufis, who were bound to Shariah and pragmatism known as the features of the former Sufism of Azerbayjan, followed the same track of Sohrevardi and that of Khorasan Sufism. Though it was evolved due to some cultural, social, and political transitions, it made up the main feature of the Azerbayjan Sufism up to the second half of the eighth century. During this era, the traditional Sufism associated with the Fotovvat Principles extended according to some emerging social problems and even it impressed the Anatoly's Sufism in its procedures. Following Baghdad downfall, traditional Islam, and the end of religious influence of Abbassi's dynasty, the means of Shiite development and its link to Sufism was prepared. During the intellectual evolutions of the world of Islam and relative peacefulness of social conditions, it seems that the Sufis of Azerbayjan were appealed to Ibn Arabi's school of thought through theorization insofar as some of the Sufis could sit together with the pupils of Ibn Arabi and follow up his trainings. Step by step, toward the end of Mongol Era, some layers of the ancient Iran beliefs in a form of Sheikh Ishraq school among Dervishes and Sufis of Azerbayjan. The present paper will examine the influence and expansion of Ibn Arabi's School among some of the Sufis of Azerbayjan in Mongol Era.

For those who are familiar with the history of culture and religions philosophy and mysticism are not something strange. Each one of them refer to the recognition and identification that in the course of history and evolution of mentalities have played a significant role. Each phase of the various historical processes has come true due to some philosophical belief. In other words, historical movement in its generality could be justified on a basis of a logical and philosophical system. The role of mystical beliefs and the profound and exciting speeches of high rank mystics on the development of spiritual life should not be considered less than philosophical beliefs. We can never find any free and cautious man who ignores the importance of the sublime beliefs and inner observation and spirituality of mankind. Man has been after the meaning for which it is impossible to achieve without thinking and introspection. However, these two recognition systems have major differences in their entry, issues, and destination. We strive to analyze their advantages.

Mysticism is a means of achieving the truth through emphasizing the intuition and inspiration together with self-purification. Mysticism could be treated in its theoretical and practical aspects. Mystic is a person who performs his praying because of the fact that believes He deserves praying rather than hoping to receive reward or fearing the consequence.This paper tries to study the definition of mystic, mysticism, Sufism principles, stages of Sufism, historical development of Sufism, reasons behind Sufism development, mysticism inside and outside Islam, and the impact of mysticism on social problems.

Though Rumi had employed story telling as a means of sharing his beliefs, Masnavi stories are highly valuable despite their wonderful themes. Meanwhile, characterization, conflicting dialogues, and praiseworthy climax of the stories depict the dexterity of Rumi in story telling.Tens of protagonists and antagonists in Masnavi are categorized in five groups as follows:1. sacred true characters including prophets, divinities, and angels2. mystic and scholar true characters with lower ranks3. political, scientific, and social true characters4. imaginary characters in human figure5. imaginary characters in animal figureOut of characters available in Masnavi stories, characters such as Arabee, Johee, Boubakr Rabbani, Bohloul, and Clown (Dalghak) are attended more than other ones in Rumi's satiric stories. Even some of them such as Arabi have been employed in other poems and authors so much that tended to be of everlasting characters of Persian Literature.Arabi is present in three stories, namely Arabi, His Wife, and Calif; Arabi and Philosopher; Arabi and His Dog. In addition to focusing on dramatic elements, Rumi has taken mystic delicacies, and religious and philosophical parables into account.While it is endeavored to introduce various characters of Masnavi, this paper studies the characteristics of Arabi in the above mentioned stories within their concealed layers.

Reliance on God is one the Quranic words that is used to mean as one of the devotee's destinations. This paper deals with the word through its application and meaning as used in the Quran after the examination of the word in Arabic language. Then, it mystical contexts are dealt to prove the fully quranic content of this mystical position. As continued, the principles of reliance and its ranking degrees are discussed.

Fear and its main synonym dread are two of the basic concepts in mysticism and Sufism that are known to be as one of the major stages of inner behavior and journey on the way of truth and recognition facing a mystic devotee. This concept has got a special position both in the Quran, the divine book, and the Prophet Mohammad's way of life, as well as other religious scholars and well-known mystics, Sufis, and sheikhs. It should be noted that the root and origin of any mystical debates goes back to the Quran.Man in his servitude has always been encountering various deterring and consequences that have distracted him from his worshipping, but fear that is a sort of humbleness and wonder against the magnitude of the Almighty and His freely-given virtue and grace has directed His special creature through the risky bends of inner behavior and recognition process leading man toward his destination in a healthy and purified manner. This blessing has always been coupled with hope to get the never ending blessings from God in whose shelter man could never get entangled with desperation from His extensive blessings.