نشریه عرفان اسلامی
پیاپی 39 (بهار 1393)

In Suhrawardi's opinion, soul is a light of ‘triumphal’ or ‘victorial’ lights that while is from east world, has belonged to material body; involved to its possession and trapped to the dark world. seeker's soul finds his true position after knowledge itself and seeks to achieve it. Main theme of Sheikh Eshragh's writing in symbolic languages include the way back to real home, obstacles ahead and following steps with guidance of leader. Suhrewardiin symbolic form, occasionally, express some clauses for entering into soul world and spiritual experiences.Based on Sohrawardi’s Mystical opinions, highperfection of soul is his more sameness to Allah. This is what the mystical writings are preparing premises for its explanation.

Shams-Aldin Mohammad Asiri Lahiji, in whose poetry and verses, he tried to depict Gnostic notions in theoretical and practical terms is one of the Teymurian’s Shi’ite Gnostics (840- 912A.H.). The most fundamental premises, in his discussion, are the presentation of the “Unity of Existence” theory. Being impressed by Ibn Arabi and Sheikh Mahmood Shabestary, he proposes his ideas aesthetically. The “Unity of Existence” theory is considered as a kind of interpretation of Monotheism whose roots are in Islamic Gnosticism in the 2nd century that is analyzed by Ibn Arabi methodologically with a kind of philosophical interpretation. Asiri Lahiji is also considered as one of the proponents of the“Unity of Existence” theory while contemplating and implying Hafez and Molavi Gnostic concepts as well as Earlier Gnostics. He elaborates on the “Unity of Existence” proceeding to the “Perfect Universal Man.” The unique “God” is the genuine and gracious Absolute Unity, the sole eternal “light”, from whose essence all the other creatures are mere reflections.

This paper tries to present Joneid’s knowledge, insight, and moods who was one of the prominent figures of Islamic mysticism, as reported by Attar in Tazkaratul Owliya.Though Joneid is a member of Sahv school of thought, he is not irrelevant to Sekkar. However, the major issue related to him is his overemphasis on Shariah. It is this tendency of him that makes him separate from passionate mystics like Hallaj, and keeps him accused of having dependency with Abbasid dynasty. To make a clear image of Joneid, first of all the implications of researchers on him are discussed briefly and then to depict his characteristics, Tazkaratul Owliya is scrutinized. Attar, just like his introduction of other characters, first stated the quotations on Joneid, and then addressed his selected speeches on various issues. Analyzing the two ways, the writers have endeavored to draw on the structure of his knowledge and insights and worldview to the possible extent.In this structure, Joneid is found to be the pro-Shariah mystic who on the one hand, he is strictly following the fundamentals of his own faith and on the other, he tries to show more flexibility on his intuitive and religious beliefs and achievements. Together with his extensive knowledge in the field of mysticism, he criticized a lot of mystical issues with his selective speeches so that he did unveil his level of knowledge and spiritual moods.

The belief that the soul originates from the celestial world and is imprisoned in the material world as a result of neglect is a fundamental belief in mysticism. the sophis try to purify the soul through knowledge and wisdom before it unites with the God in the afterworld. Aviccina focuses on this purification in his Ode (Einieh) and the Persian poet, Bardsiri Kermani, does the same in his long piece of poetry(Mesbah-ol-Arvah) and follows the example of Einieh. makes use of several terms and themes of Islamic mysticism including vesal, Boka, Bareqe and Hejab similarly references are made to light and darkness.This paper comparatively explores the theme in these works.

Islamic Theosophy is closely and inseparably related with Koran and Hadith. Koran is the precious and methodical guideline for mankind. Koran not only has instructions regarding religious tasks and rituals but also has a rich and artistic literature. It has all features of a true art work both in its structure and in content. Sufis have found some pretexts both in Koran and in Hadith, based on which they tend to prove that there is a string that makes a link between the almighty God and the mortal human.And since generally the sayings are mystical, strange and coded, they believe that Koran means more than what it is seemed at the surface and the true meanings are covert, spiritual and deep and cannot be understood deeply unless through intuition or revelation. Such an attitude justifies a commentary approach to Koran. Due to vastness of Koranic concepts and Hadith, and for the link they have with theosophical thoughts, this essay attempts to brieflystudythis linkage and to manifest Sufis’ commentary approach to Koran and Hadith.

A lot of mystical poetry works especially during the sixth century have come up with various approaches. This study tries to shed light on literary and mental works in mystical order from a different view so that the manifestation of Israelites could be reflected in their works. In this short paper, that section approved by researchers and great hadith relators who commented on the forged relation of Israelites in the stories of Adam and Solomon and their echoes on Manteghul Tair, as the most important mystical poetry of the six century. This paper has used a descriptive analytic research with the purpose of studying the forged relations and Israelites as the non-Islamic beliefs in general and the level of affectedness of Attar’s works in particular. The founding of the study demonstrates that entry of forged relations into the poetry of those such as Attar comes from some evidences. The most important reason is their poetic implications on the commentaries and incorrect relations and sometimes some weak resources have been used unconsciously. Regardless of the kind of resources and the originality of relation and story, reflection and commentaries of mystical teachings on any issues have been utilized.

A group of theologians disbelieve in wisdom to be a trustworthy instrument to achieve the desired perfection and exploring different aspects of existence. For using reason and causal evidences, they resort to love and recognition and take these two precious stones that are stemmed from the polished and pleasant heart coming from the life ascetics as their guests. Those theologians who picked out love for wisdom are called mystic. Using the ladder of heart and the two wings of love and recognition, mystics step up to approach the divinity and achieve their real felicity and desired perfection. Mysticism is also misused just like any other ways. Pro mysticism persons have written books and articles to show the true image of the excellent thought under the façade of suspicion and distractions so as to introduce a balanced and non-extremistic way. Mullasadra is an advocate and wayfarer of the mystic journey who wrote the book “Kasrul Asnaam-e-Jahelliah” to reveal the true principles of mysticism and declare the distractors wrong methods. This paper tries to explore the thoughts of this mystic accordingly.

This paper discusses the Koran and mystical approach toward the concept of catharsis. The word catharsis in fact contains two meanings on growth and transformation as well as purification and cleansing. Of course, it should be noted that they are interrelated and are kind of essential to one another. Usually, two words of breeding and polishing are used for catharsis in the moral and mystical texts. Catharsis in mysticism is removing evil spirit and discharging it from any ill thoughts and malicious characteristics, warding off spiritual impurities, rearing and bearing and qualifying spirit from an aggressive one to the secure one. Some persons take catharsis as disporting worldly affairs. Catharsis is not at all dealt with independently in mystical sources; rather, it is mostly addressed as spiritual journey and asceticism. In ethical works, too, catharsis is dealt with under the term of spiritual refinery.

One of the essential characteristics of literature, apart from the mental and spiritual rejoice, includes the fundamental and general principles of various sciences and interdisciplinary issues as a whole. In this regard, the philosophical debates such as the reality and origin of the world and heavens, continuity and cause, as well as the genesis and creation of creatures and created ones and the like, is of utmost importance within the past and present words of orators and composers. Especially once these issues are investigated mystically and metaphysically in a way that their relationship with the special worldview of mystics and Sufis is analyzed. Beedel Dehnavi is one of the few poets who have achieved his own style in poetry through the combination of philosophical foundations as well as mystical and educational mysticism, thereby his own remarks deserves reflection and scrutiny. He has supposed poetry to be the reflection of philosophy and philosophical consideration, and despite the mystic's ideas over the inability of words to convey meaning, he has well been able to draw the picture the realities in the form of difficult and rare Indian style metaphors and terminologies. This paper tries to analyze and study over the existence and non-existence philosophical and mystical roots within ten selected lyrics out of his own Divan-e-Ghazaliyat (Anthology of Lyrics). In fact, it is tries to analyze the special and exclusive worldview in combination with the two topics of philosophy and mysticism, especially involving necessity and possibility.