پژوهشنامه عرفان
سال سوم شماره 5 (پاییز و زمستان 1390)

Inner experiences and personal intuitions are not weaker than external experiences with regard to their existential grades and certitudity. Hence, one should not underestimate the significance of reality of inner senses and inwardly experiences. Although the world has layers, it enjoys unity. The layers of man’s existence enjoy similar nature and level with those of the universe. Man’s soul is abstract and does not have any temporal or spatial limitation for connecting to the known. What is necessary for realization of metaphysics and supernatural is extraction from the body and material world as well as attention to celestial world. Connection to the world of unseen is another term for this attention. The mystical wayfaring too is the very attention to the sacred world. The mystical ways such as self purification, seclusion, rejection of carnal desires and remembrance of God all in all pave the way for this attention. Corporal, mental and spiritual moderation, self purification, purification of heart, and adjustment with rational forms as mentioned in the Protected Book are among the existential causes of accurate mystical intuitions. Certitude, reason, compliance with the religious texts, compliance with religious commandments, consensus of mystics and experiment and experience are among the criteria that can distinguish accurate from inaccurate perceptions.

In many Ghazals of Mulavi, the music stemming, from repetition, which is a requirement of Sufi dance session, dilutes the semantic connotations of speech but highlights its vocal texture. The domination of emotional excitations is such that Mulavi’s Ghazal at times becomes devoid of semantic function and enters the realm of meaninglessness and contradiction. Under the circumstances, the text assumes an inculcative role and the exciting moods and emotions of the narrator are imparted to the audience through repetitive sounds and lyrics. The decline of awareness and unconsciousness during the moments of excitation and madness of sama dance have led to creation of Ghazals that try to create ecstasy and selflessness by relying on diverse repetition, asymmetrical returns and musical synchronizations in the couplets or in the form of long rhymes. The present article is an attempt to study kinds of evasion of meaning in Mulavi’s Ghazals on the basis of connection of these Ghazals to Sufi dance.

There are four viewpoints about the ambiguous terms of the Quran: appearance of the verses, verbal commonality, truth, metaphor and spirit of meaning. According to the theory of spirit of meaning, words carry semantic spirits, while the features of referents have not been stipulated in their meanings. Hence their application can be true with regard to intelligible referents as well. Therefore the ambiguous words used in the Quran in regard to abstract and intelligible referents are used in their true sense not metaphorically. This philosophical-mystical approach about language was presented for the first time by Gazzal and after him other Muslim thinkers have been offering it till date. In Particular one may mention Mulla Sadra, Allama Tabtabaie Hakim Sabzvari and Imam Khomeini. The present paper’s main thrust is to explain Faiz Kashani’s viewpoints.

Given the high status of celebration in the holy Quran, including celebrating the praise of the Lord and celebration of creatures, attempts have been made in the present article to discuss the realm of quiddity, which is free from any condition and manifestation which includes the attributes and qualities of creatures to shed light on the nature of celebrating of all creatures, its skeptical gradation, celebration of a perfect man and its difference with celebration of manifestations. Also attempts will be made to explain glorification and glorification of glorification and or celebration of celebration which is the very “celebration of His praise”.

The focus of the present paper is to study the ethical rule of love and friendship. Muhammad bin Zakaria Razi through a rational approach and on the basis of the theory of ethic therapy analyzes love and friendship, considering any type of love and friendship a kind of fatal disease. Mulavi through a mystical approach, considers love a healing drug for carnal diseases and ethical vices. A comparison of these two viewpoints can held a deeper understanding of the truth of love, friendship and their ethical rule. Razi considers love and friendship as interpersonal behavior (love and man) or relationship between man and properties and possessions, but in finding an ethical rule, he analyzes it on the basis of intra-personal communicative behavior and man’s interaction with himself. The secret of considering love and friendship as an unethical issues lies in man’s attachment to mortal issues and its consequences for his psychological health. Mulavi offers Razi’s arguments in Mathnavi while acknowledging them but offers a different analysis of love. Mulavi gives a processual analysis of love. In this analysis, the process of man’s love can lead to dependence which is a disease and a vice or can lead to union, sympathy, empathy, good and caring about others which is a virtue. The divine love or man’s love of God is not the disease of dependency because it is an eternal love.

Intuitive gnosis or mystical knowledge is different from conventional sensual or rational knowledge. This knowledge is not achieved through theoretical contemplation but is attained through remembering God, meditation, purification of soul and mystical life. In this knowledge there is no distance or medium between the object and subject of knowledge. In other words, the knower and the known or the witness and witnessed enjoy a kind of unity or union and connection. Hence, this knowledge is known as direct, intuitive and without medium. The subjects of this gnosis are God, universes of being and inner and hidden worlds which, in the viewpoint of mystic, are nothing but the divine inner manifestations. As our ordinary knowledge is diverse and gradational, mystical intuition too is diverse and gradational. As our ordinary perceptions are divided into sensual and rational, our mystical discoveries are divided into formal and spiritual.From the perspective of Islamic mysticism, the superior path to gnosis of God and faith in Him is intuitive knowledge. There are two criteria for assessment of mystical institution, particularly for non-mystics, i.e. reason and revelation. The main thrust of the present paper is to sum up the viewpoints of the Muslim mystics about this issue.

The main thrust of the present article is to discuss the truth of man, place of his soul and spirit, the truth of manifestation of God’s spirit in man and veiling of his qualities in veils and shortcomings of the expanse of his existence. Since the main objective of creation is to achieve perfection, the sublimation of soul in the curve of ascension and in returning to the Absolute Truth, wayfaring different stages, and exaltation of his deserving degree is subject to descent and attachment of body to the material world so that he would achieve the purified life and become the manifestation of divine lights. The contention of the present article is that the path of achievement and wayfaring of the wayfarer is through acquisition of gnosis, labor, and purification of soul so that in the way towards God he would achieve annihilation. This can be achieved only by obeying the Lord, Prophet of Allah, the Infallible Imams and the holy Quran.