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shadi ebrahimkhani; mohammad hoseyn bayat
Abstract
The discussion about the world of separate imagination has been very important for mystics as well as philosophers, and each of them had different opinions about this world. Among the mystics, Rumi has made indirect references to this world in Masnavi. Mulla Sadra also dedicated a part of the book to ...
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The discussion about the world of separate imagination has been very important for mystics as well as philosophers, and each of them had different opinions about this world. Among the mystics, Rumi has made indirect references to this world in Masnavi. Mulla Sadra also dedicated a part of the book to this discussion in Asfar Arbaah. This research has been done with the aim of investigating and analyzing the opinions of Rumi and Mulla Sadra regarding the imaginary world from the two perspectives of ontology and epistemology, under which, the differences and similarities of their views have been stated. The method of this research is descriptive-analytical and the evidence and samples have been collected from library sources. The findings of the research showed that there is not much difference in the opinion of Molvi and Mulla Sadra regarding the truth of the power of connected imagination and the existence of the world of detached imagination and their performance. Both recognize the existence of a separate imaginary world. At the same time, both of them consider the world of imagination to be the inner world of matter. But due to the fact that Rumi's view on the subject of the imaginary world has more of a mystical aspect, and in the same way, Mulla Sadra's view is more of a philosophical view. So, as a result, there have been differences between these two thinkers in their response to the topic of the imaginary world
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Nasrin Qaderi; Hiva Hasanpour; Seyed Asaad Sheykhahmadi
Abstract
Literary texts are the manifestation of the author’s unique perspectives and expressive techniques. One of the stylistic devices that renders discourse literary is apostrophe (eltefāt), which—based on the theoretical framework of Jonathan Culler (rather than traditional Persian literary ...
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Literary texts are the manifestation of the author’s unique perspectives and expressive techniques. One of the stylistic devices that renders discourse literary is apostrophe (eltefāt), which—based on the theoretical framework of Jonathan Culler (rather than traditional Persian literary criticism)—encompasses multiple levels that connect it to the present discursive moment. This study, conducted through a descriptive-analytical method and based on library research, examines and analyzes Majāles-e Sab‘eh by Mowlavi through the lens of apostrophe. The research findings indicate that apostrophe serves as a key to understanding the significant persuasive power of Mowlavi’s discourse in this work, contributing to the exposition and elucidation of his intellectual system. Given the didactic and sermonic nature of Majāles-e Sab‘eh, the first level of apostrophe appears most prominently, as it actively engages the listener, drawing them out of passivity and into the spiritual and dramatic atmosphere of the text. The second and third levels reflect Mowlavi’s worldview of wahdat al-wujūd (the unity of being), wherein all creatures possess consciousness and a right to life. The fourth level reveals Mowlavi’s restlessness and spiritual fervor, while the fifth level reflects deeper self-awareness and introspection.
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leila rastagarnik
Abstract
Throughout human history, colors have had an important importance and impact on human life. Paying attention to the various colors in nature is one of the recommendations of the Holy Quran and a sign of divine power, which is explicitly mentioned in several verses. However, each color has a specific ...
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Throughout human history, colors have had an important importance and impact on human life. Paying attention to the various colors in nature is one of the recommendations of the Holy Quran and a sign of divine power, which is explicitly mentioned in several verses. However, each color has a specific meaning and different uses in different cultures. However, they have found a special expression in various sciences, especially in mystical literature, because seekers of the path of truth go through stages in their spiritual journey, at each stage of which they observe a specific light and color, which indicates their inner state, and every change in their spiritual state is revealed in the form of a specific color. For this reason, great mystics such asKubra,Semnani, Rumi,.... were among those who were experts in this field and had detailed reflections on colors. By expressing colors and generalizing their meanings, these greats have expressed the stages of mysticism and even their spiritual discoveries and intuitions symbolically and in a literary and noble language for their scholars and disciples, and have written valuable works in this field that are among the brilliant treasures of mystical literature. One of the most prominent manifestations of color, especially the color red, in the depiction of the afterlife and inner states, is in the thought and works of Roozbahan Beghli. In this article, we will examine and analyze his works using an analytical-descriptive method and library tools, focusing on the book "Kashf al-Asrar " in this field.
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somayeh Khademi; fatemeh zamani
Abstract
In mystical terms, revelation means the revelation of spiritual truths and occult matters to the heart of a mystic. The mystic's immediate confrontation with the truths of affairs in the revelations contains valuable points in spiritual issues and efficient and theoretical mysticism. Attar's Tazkira ...
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In mystical terms, revelation means the revelation of spiritual truths and occult matters to the heart of a mystic. The mystic's immediate confrontation with the truths of affairs in the revelations contains valuable points in spiritual issues and efficient and theoretical mysticism. Attar's Tazkira Al-Awliya contains many revelations and anecdotes about the findings, discoveries, and mystical intuitions of mystics, which the eloquence of words, tone, and atmosphere of speech in Tazkira Al-Awliya have given it a special edge. To change the behavior and attitude of his audience, Attar has narrated the revelations of mystics and has used an improvisational style to define and teach mystical teachings. Therefore, the present article examines the persuasive style and rhetorical tricks of the revelations of Tazkira al-Awlia in teaching the basics of practical and theoretical mysticism. The method of conducting this research is descriptive-analytical and based on library sources. The result of this research indicates that Attar, in narrating the revelations of the saints, uses a persuasive style such as preaching, warning, hinting, and questioning indirectly by arousing the emotions and thoughts of the audience, creating a sense of fear or passion, associating the revelation in the mind and identifying with the mystic. , deals with the teaching of authorities and conditions in Islamic mysticism, such as monotheism, manifestation, knowledge of truth, guardianship, and the perfect human being
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malek shoaei; seyyedreza mousavinia; Soraya Lorestani Abdoli
Abstract
The discussion of death is one of the most important foundations of Molvi's thought, which has been discussed under various titles. He considers the happiness of human beings in self-cultivation and the death of vices before death. Maulvi believes that those who choose voluntary death do not have a natural ...
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The discussion of death is one of the most important foundations of Molvi's thought, which has been discussed under various titles. He considers the happiness of human beings in self-cultivation and the death of vices before death. Maulvi believes that those who choose voluntary death do not have a natural transfer of their soul during death, because before death, their soul resides in the holy world due to their education. In his Masnavi book, he considers characters such as the Prophet of Islam (pbuh) and Hazrat Ali (pbuh) to be better models for the way of voluntary death and not only considers voluntary death to be the opposite of destruction, but also to its evolutionary explanation as a touchstone, a tool for transformation and divine booty. Dealing with titles such as: Water of Life, Sea of Divine Secrets, Love, Light, Freedom, Treasure, Divine Gift, Immortality, Second Birth, Immortal Death, Leafless Leaf, Herald of Unity, Poverty and Annihilation in the Faith of God and so on. He mentioned it and saw its level of perfection in Ana al-Haq Hallaj.In an analytical-descriptive manner, this article has examined the subtle and scholarly points and the allegorical attitude of Rumi to voluntary death, which is specific to mystics and mystics. The statistical population of the research of Mawlawi's Masnavi book and the statistical samples are the parts of the mentioned book that mention voluntary death. The method of collecting information is documentary and library.
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Mojahed Gholami; ali ali
Abstract
As one of the mothers of literary and mystical works and one of the most influential of them, Hadiqa-ul-Haqiqah has many research capacities. Like many other mystic literary works, the language of Hadiqeh is written in an informal and close to colloquial way. This closeness to the colloquial language ...
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As one of the mothers of literary and mystical works and one of the most influential of them, Hadiqa-ul-Haqiqah has many research capacities. Like many other mystic literary works, the language of Hadiqeh is written in an informal and close to colloquial way. This closeness to the colloquial language has become the basis for entering some unpleasant forms of language such as cursing, rude words, humiliation and mockery, which can be considered as an example of linguistic violence. In this article, which is done in an analytical way, the examples of verbal violence in Hadiqah are first extracted and then analyzed in connection with the mystical discourse and the living conditions of the poet as well as the political and social realities of the poet's era.And at the end, the possible causes of the emergence of this type of language have been discussed. It seems; The reasons for the emergence of verbal violence in Hadiqah should be related to the audience of Sufia's works, which were generally the common people. The existence of a general audience has given the poet more freedom in using the capacities of language. Another reason is the didactic aspect of mystical literature. Didactic literature is more violent than other types of literature. The personal life of the poet and the moral decline of the society are other factors that have contributed to the high frequency of violence in the garden.
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Hosein Arian; bakhshali ghanbari
Abstract
Salvation means being free from the hardships that cause pain and suffering to humans and enjoying the blessings and graces that provide material and spiritual comfort and enjoyment. Human history is evidence that humans have pursued this since the beginning of their existence on Earth. It makes no difference ...
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Salvation means being free from the hardships that cause pain and suffering to humans and enjoying the blessings and graces that provide material and spiritual comfort and enjoyment. Human history is evidence that humans have pursued this since the beginning of their existence on Earth. It makes no difference whether they consider it an intrinsic value or not. This concept has always been a concern of all humans, philosophers, theologians and mystics of different religions have thought about it and have had many reflections about it. Rumi is one of the many mystics who has been deeply involved in this category. He has examined its foundations, ontology (causes, classes and obstacles) and epistemology (signs). In examining this topic, she focuses on two opinions: salvation is an intrinsic value in the realm of worldly affairs and for those followers of the path who are content with few and limited achievements, and it is an external value for those seekers who have focused on connection, intuition, and unity with God. There is no doubt that the outcome of these two views will be different because the first group achieves their goal as soon as they achieve salvation, and their path is complete. However, the second group, after achieving salvation, seeks union, intuition, or unity, because the goal of the second group is not salvation itself, but salvation itself is a prelude to the aforementioned goals.
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fateme hooshangi; Mohammad Ibrahim Maalmir; Mojtaba Biglari
Abstract
Eckankar, as one of the popular American pseudo-spiritualities and eclectic, consumerist "mystical" movements, has gained traction in Western and even Islamic societies. Factors such as individualism, freedom from Sharia-based obligations, and responsiveness to "customized" spiritual needs have driven ...
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Eckankar, as one of the popular American pseudo-spiritualities and eclectic, consumerist "mystical" movements, has gained traction in Western and even Islamic societies. Factors such as individualism, freedom from Sharia-based obligations, and responsiveness to "customized" spiritual needs have driven the appeal of such movements, necessitating in-depth and meticulous investigations across various dimensions to address and counter their influence. This study aims to conduct a comparative analysis of the concept of "Sugmad" in Eckankar and the concept of God in Islamic mysticism to elucidate the convergences and divergences between these two systems within the framework of mystical theology and comparative theology. Employing an analytical-descriptive methodology and documentary analysis of Eckankar’s foundational texts (e.g., works by its leaders) and key texts of Islamic mysticism, the core concepts of both traditions are examined through the lens of comparative theology. The findings reveal that in Eckankar, Sugmad is defined as a flow of energy and an "impersonal ultimate truth," accessible through subjective experiences (e.g., Soul Travel) and guidance from "Living Masters." Superficial similarities between the two systems include an emphasis on the unity of truth and mystical empiricism. However, fundamental differences in ontological foundations (personal/impersonal), anthropological frameworks (submission/spiritual autonomy), and epistemological bases (revelation-centric/human-centric) position them in profound opposition. Despite Eckankar’s use of terminology reminiscent of Islamic mysticism, the impersonal nature of Sugmad, the absence of adherence to Sharia, and an instrumentalist interpretation of spirituality establish a radical distinction from Islamic theology and mysticism.
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parnian Mohammadian
Abstract
One of the most important obstacles that mystics face on their way to the eternally beloved is mystical veils. Hijab is a general term used in mystical texts for anything that blocks the path of the mystic and prevents him from God. In Mirsad al-Ibad, Najm al-Din al-Razi emphasizes that man must, with ...
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One of the most important obstacles that mystics face on their way to the eternally beloved is mystical veils. Hijab is a general term used in mystical texts for anything that blocks the path of the mystic and prevents him from God. In Mirsad al-Ibad, Najm al-Din al-Razi emphasizes that man must, with the help of Sharia and Tariqat, return the soul trapped in the body to God, but divine deposits with man can be a veil that not only prevents him from achieving his goal, but also turns him away from the straight path. Therefore, the seeker must know the types of veils, the reason for their existence, and the way to discover them. In Mirsad al-Ibad, Najm al-Din al-Razi considers two general categories of veils: luminous and dark. Luminous veils, which include veils such as formal worship and attributes of beauty and glory, are less frequent than dark veils. In Razi's view, the veils of darkness are divided into such things as the veil of humanity, the soul, imitation, phrase, color, and intellect. Razi believes that only with the help of true remembrance can a person remove the veil of darkness and attain intuition and ultimately nearness to the truth, nearness to the voluntary acts. In the present study, the author intends to use the descriptive-analytical method to reveal the nature, why, and types of dark and light veils in the vision of the people and the ways to remove them from the perspective of Najm al-Din Razi.
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mostafa mirdar rezaei
Abstract
Obsessions, considered as a kind of "nervous system disorder", generally are classified into two types: obsessive compulsive disorder and obsessive-compulsive state. Najes-Paki OCD (which means having obsession about impurity) is one type of obsessive-compulsive state, take the fourth place in terms ...
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Obsessions, considered as a kind of "nervous system disorder", generally are classified into two types: obsessive compulsive disorder and obsessive-compulsive state. Najes-Paki OCD (which means having obsession about impurity) is one type of obsessive-compulsive state, take the fourth place in terms of importance among psychiatric disorders. This neurological, biological and behavioral disorder, which is accompanied by repetitive obsessive thoughts and behaviors, takes a lot of time and causes disruption in daily life and functioning. The character "Bat" in the Mantegh Al-teir of Attar is suffering from this kind of disorder. This survey which is written in descriptive-analytical and library tools, tries to investigate the coordinates of this disorder in "Bat". The results show that the appearance of obsessive-cleanliness disorder in "Bat" (a kind of duck) can be seen from two different aspects: 1- Pollution: performing and implementing repetitive behaviors (excessive cleanliness and washing) based on certain arrangements and patterns (bathing every moment); 2- Janmaz Abkeshi (an irony in Islam which refers to washing more and more): who tries his best to reach the goal of purity and strives so that he does not miss the slightest attention to a religious act . This characteristic has also caused the duck to become perfectionist and to some extent self-righteous; Because this obsession has brought the duck to a place where it considers only itself pure in this world and the others are impure. The present survey also shows Attar's artistic and poetic skills in dealing with obsession issue.
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fereshteh miladi; abbasali vafaei
Abstract
This study, using a descriptive-analytical method and relying on meta-roles of ideas, studies the way mystical experiences are represented in Sufi writings and seeks to answer the question of what effect does the dominance of each of the roles of language in these texts have on the way linguistic processes ...
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This study, using a descriptive-analytical method and relying on meta-roles of ideas, studies the way mystical experiences are represented in Sufi writings and seeks to answer the question of what effect does the dominance of each of the roles of language in these texts have on the way linguistic processes are used? The results of the study show that the dominance of each of the roles of language in these texts has directly affected the type of use of linguistic processes and has caused a difference in the representation of the experiences of Sufi writers. For example, in texts where the persuasive role of language has prevailed, a significant transformation has occurred from material processes to mental processes. In such texts, the “experiencer” is active and doer, and most verbs have transitive structures and past tense. The high frequency of the declarative aspect and the emphatic semantic ranges in these texts indicate the certainty in the author’s words. When reading these narratives, the audience’s mind is separated from its natural place and time and accompanies the narrator in the space of the experience. This mode of expression has found different manifestations with the changing roles of language. The characteristics of mystical experiences such as “indescribability”, “transience” and “passivity” are also, in parallel with the roles of language, other determining factors in the way of representing these experiences. Sufi writers are influenced by these characteristics, who refrain from accurately describing the situation and quality of experiences. Symbolic expression, high frequency...
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Nayyereh Kanani; Hamidreza Takakoli
Abstract
Gnostic culture and tradition is one of the important discourses that has been prevalent in our culture since the past and has maintained its influence. This culture, under the influence of modern and post-modern developments, has undergone transformation and created new spaces; Spaces that are different ...
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Gnostic culture and tradition is one of the important discourses that has been prevalent in our culture since the past and has maintained its influence. This culture, under the influence of modern and post-modern developments, has undergone transformation and created new spaces; Spaces that are different from the traditional view of mysticism and sometimes criticize it. Propositions of this culture have continued to exist in the contemporary world and in Persian literature. Mystical culture is also reflected in contemporary novels. But over time, it has distanced itself from the traditional spaces and has appeared in other forms; In such a way that its effects can be recovered explicitly or indirectly in the structure and content of some of these novels. From this point of view, these structures are one of the platforms for introducing mystical heritage and its study can introduce us to it. The novel Touba va ma'na-ye Shab (Touba and Meaning of Night) is one of the important works of Shahrnoush Parsipour, which has mystical elements in it. In this research, an attempt has been made to identify and explain the propositions related to mystical culture and tradition, and to show how contemporary man confronts mystical heritage and his judgment towards it. With this review, it is possible to present some indicators of the flow of mysticism and introduce the place of mystical culture and tradition in the contemporary period.
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