پژوهشنامه عرفان
سال دوم شماره 4 (بهار و تابستان 1390)

It goes without saying that the issue of perfect man is one of the most important problems of theoretical gnosticism which is the root of the entire divine gnosis. In viewpoint of the Muslim mystics, the holy Prophet of Islam has materialized the concepts of perfect man and manifested all human perfections in the celestial world. Ibn Arabi is known to be the first thinker to coin the concept of perfect man. However, many thinkers such as Bayazid, Hallaj, Abdul Jabbar…used this meaning in different concepts. The first systematic work in this regard was written by Azizuddin Nasafi. Nevertheless, diverse and at times contradictory definitions and notions in his works prevent a single definition of perfect man by him. However, a study of these definitions indicates that there are different grades for man in his works. The present study is an attempt to make a distinction between these grades and explain their characteristics. Also two viewpoints about perfect man, i.e. perfect man in general sense and perfect man in specific sense, that is, Nasafi’s viewpoints, have been discussed in the present paper.

The event of “you will not see Me” is a unique event of the sacred history which has been referred to in the A’raf Chapter of the holy Quran. The event refers to the way of a meeting between God and Prophet Moses on the Mount Sinai. The event has been narrated in two short verses of the holy Quran. However the curious mind of mystics has not bypassed these two verses. Hence, inner, mysterious and allusive interpretations were the means for the mystics to realize the content of “You will not see Me” and consequently it was expanded to terminology, explanation and elucidation of fundamental concepts of Islamic mysticism. The present paper is an attempt to study mystical, hermeneutical and mysterious approaches to this great event. Indeed the divine meeting, conversation between God and Prophet Moses, “you will not see Me”, fainting of Moses and his repentance are the unknown aspects of this huge event.

Realization of the position of Mohammadan Truth and Alavid truth in different grades of manifestation is one of the fundamental epistemological principles of Imam Khomeini’s mysticism regarding the perfect man. An understanding of the relations between the two and explanation of the meaning of affiliated manifestation of the Grand Name in the Alavid truth and assignment of the Mosta’tahr Name to the Mohammadan truth open new avenues in front of human being. Belief in the Alavid position in Imam Khomeini’s mysticism is a turning point which distinguishes it from the mysticism of Ibn Arabi and Qeisari, giving a Shii color to it. With regard to the issues of the apparent Wilaya and Khilafa of the Seal of Prophets, Imam Khomeini believed in the two principles of Thaqalyn. Although he had a special respect for Ibn Arabi, calling him the Great Shaikh, with regard to the Khilafa of the holy Prophet (PBUH), Imam Khomeini has his own stance, giving his answer to Iban Arabi on the basis of his own mystical principles. He has incorporated the issue of Alavid truth in the Absolute Guardianship (Wilayat Motlaqeh) and attributes the issue of Apparent Khilafa to the holy Prophet.

There is a verse in the holy Quran which indicates that the Holy Book lays emphasis on listening and fairness. According to this verse these two concepts go hand in hand. There are many anecdotes in the mystic books alluding to listening to or hearing of the recitation of the Quran. According to these anecdotes the mystics after listening to the Quran were so excited that many a time they passed away. The present paper is an attempt to introduce Tha’labi who is the compiler of these anecdotes and to study and introduce some of these anecdotes. Also the classification of these anecdotes in accordance to their audience is another issue that has been briefly discussed. The findings of the paper demonstrate that some of the audiences of these stories were influenced by the beauty aspect and others by the glory aspect of the holy Quran. In fact the glory on the one hand and excitation and interest on the other influenced them.

Imam Khomeini studied mysticism under the supervision of Shahabadi and hence his notion of primordial nature follows his teachings and his own innovations. Imam considers man’s primordial nature as his existential requirement and attributes it to good and light. Through different ways by elaborating the requirements of primordial nature, he tries to prove the origin of Unity of God and His comprehensiveness. He relates the concept of Wilaya to primordial nature and tries to prove the resurrection through arguments based on primordial nature. He also theorizes the naturalness of religion. He gives an analysis of the relationship between religious teachings and human primordial nature. Imam Khomeini in his viewpoints lays emphasis on the primordial nature’s love of perfection and dislike of imperfection. He has discussed the issues related to primordial nature in various works. The findings of the present paper indicate that the viewpoints of Imam Khomeini about primordial nature can be formulated in a systematic and organized theory.

Commandment of Good and Prohibition of Evil is one of the fundamental principles of Islam. Other religions have not discussed this issue as much as Islam has. However, perhaps no other Islamic principle can provide the grounds for lapses and falling into the trap of carnal desires as this principle can. Imposture and arrogance are two prohibited issues, which can stem from blind commandment of good and prohibition of evil. On the other hand, the Malamatiya is a school of Islamic mysticism whose foundation is sincerity. The main hypothesis of the present paper is that the early Malamatiya through their unique approach not only did not eliminate sincerity from their practice but did not ignore commandment of good and prohibition of evil either.

Sufi dance is an exciting Sufi rite, which has been prevailing among the Sufis since the third century and a wide range of gnostic literature has been assigned to it. The gnostic Sufi literature, besides depicting different scenes of Sufi dance, contains several points about ontological, behavioral, epistemological, psychological and aesthetic aspects.Gnostic music and songs, movements, rotating, dancing and stitching of Sufi garment are among the main components of Sufi dance. Given the pivotal role of theology and ontology in mysticism and mystical experiences, the present paper is an attempt to discuss ontological aspects of Sufi dance and its symbols.