Search results for: mystics

Authors: Maryam Bakhtyar, Pegah Akrami

Abstract:

Intuitional insight or mystical cognition is a different insight from common, concrete and intellectual insights. This kind of insight is not achieved by visionary contemplation but by the recitation of God, self-purification, and mystical life. In this insight, there is no distance or medium between the subject of cognition and its object, and they have a sort of unification, unison, and incorporation. As a result, knowledgeable consider this insight as direct, immediate, and personal. The goal of this insight is God, cosmos’ creatures, and the general inner and hidden aspect of the world that is nothing except God’s manifestations in the view of mystics. AS our common cognitions have diversity and stages, intuitional insight also has diversity and levels. As our senses are divided into concrete and rational, mystical discovery is divided into superficial discovery and spiritual one. Based on Islamic mystics, the preferable way to know God and believe in him is intuitional insight. There are two important criteria for evaluating mystical intuition, especially for beginner mystics of intellect and revelation. Indeed, the conclusion and a brief evaluation of Islamic mystics’ viewpoint is the main subject of this paper.

Keywords: intuition, discovery, mystical insight, personal knowledge, superficial discovery, spiritual discovery

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Authors: Farideh Aramideh

Abstract:

The aim of this essay is to study the light in Zoroastrianism, and Masnavi by Rumi. The use of light goes back to thousand years B.C. the light in the legacy of ancient Iranian wisdom has been used in Mithraism, Zurvanism, Zoroastrianism and Manichaean religion and spirituality has been emanated in the world through the light. Ontology and angelology and the sacredness of fire in Zoroastrianism have been interpreted according to the concept of light. The ruling atmosphere on mazdaism world is the world which is full of light and angels, and light is one of the basis of worldview in ancient Iranian mysticism, especially Zoroastrianism and Manichaean, continued widely in Islamic mysticism, and also it always provokes discussions among scholars and mystics especially Iranian mystics. Light and fire are used as the signs and symbols of God's existence, The Shining lights emanated from the sacred essence of God, knowledge, and mysticism, love, discovering the wisdom and a way to God. Rumi speaks eloquently about light in Masnavi, and by using the light; he could render his readers the fundamental mystic subjects such as the true existence of God, the verity of prophets and saints, intuition of God, spiritual states of union with God and abiding in God, which are the most complicated mystic terms.

Keywords: zoroastrianism, myticims, Masnavi, light

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Authors: Seyed Razi Nousavi Gilani

Abstract:

Islamic culture and especially the Shia is full of mystical and philosophical elements. A close look at the history of Islamic civilization, which is supposed to represent the teachings and words of faith leaders with the knowledge and use of the philosophical and mystical concepts, has influenced Islamic art. This article explains the influence of Shiite Islamic teachings and their teachings of mystical elements on Islamic art and examines as case studies in the arts such as architecture, calligraphy and painting. These arts have always been associated with mystical and philosophical teachings in view of traditional artists.

Keywords: mystics, Islamic Art, Islamic culture, mystic

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Authors: Arin Salamah Qudsi

Abstract:

Female piety and the roles that female mystics played in Muslim landscapes of the period between the ninth and thirteenth centuries are topics that attracted many scholarly endeavors. However, personal aspects of both male and female Sufis were not thoroughly investigated. It would be of a great significance to examine the different roles of Sufi women as spouses, household supporters, and, mothers based on Sufi and non Sufi sources. Sisters and mothers, rather than wives and daughters, are viewed in anthropological studies of different cultures as women who could enjoy a high social status and thus play influential roles. Sufi hagiographies, which are our main sources, have long been regarded in a negative light, and their value for our understanding of the early history of Sufism is held in doubt. More recently, however, a new scholarly voice has begun to reclaim the historical value of hagiographies. We need to approach the narrative structures and styles of the anecdotal segments, which are the building blocks of the hagiographical body of writing. The image of a particular Sufi figure as portrayed by his near-contemporaries can provide a more useful means to sketch the components of his unique piety than his real life. However, in certain cases, whenever singular and unique appearances of particular stories occur, certain historical and individual conclusions could be sought. As for women in Sufi hagiographies, we know about sisters who acted as a solid support for their renowned Sufi brothers. Some of those sisters preferred not to be married until a late age in order to "serve" their brothers, while others supported their brothers while pursuing their own spiritual careers. Data of this type should be carefully considered and its historical context should be thoroughly investigated. The reference here is to women, mostly married women, who offered to maintain their brothers or male relatives despite social norms or generic prohibitions, which undoubtedly gave them strong authority over them. As for mothers, we should differentiate between mothers who were Sufis themselves, and those who were the mothers of Sufi figures. It seems most likely that in both types, mothers were not always unquestionably the effective lightening trigger. Mothers of certain Sufi figures denied their sons free mobility, taking advantage of the highly esteemed principle of gratifying the wishes of one's mother and the seminal ideal of ḥaqq al-wālida (lit. mother's right). Drawing on the anecdotes provided by a few sources leads to the suggestion that many Sufis actually strove to reduce their mothers' authority in order to establish their independent careers. In light of women's authority over their brothers and sons in Sufi spheres, maternal uncles could enjoy a crucial position of influence over their nephews. The roles of Sufi mothers and of Sufi maternal uncles in the lives of early Sufi figures are topics that have not yet been dealt with in modern scholarship on classical Sufism.

Keywords: female Sufis, hagiographies, maternal uncles, mother's right

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Authors: Mohammad Soltani Renani

Abstract:

The problem of evil is one of the heated battlegrounds of the idea of theism and its critics. Since time immemorial and in various philosophical schools and religions, the belief in an Omniscient, Omnipotent, and Absolutely Good God has been considered inconsistent with the existence of the evil in the universe. The theist thinkers have generally adopted one of the following four ways for answering this problem: denial of the existence of evil or considering it to be relative, privation theory of evil, attribution of evil to something other than God, and depiction of an alternative picture of God. Defense or criticism of these alternative answers have given rise to an extensive and unending dispute. However, evaluation of the presupposition and context upon/in which a question is raised precedes offering an answer to it. This point in the discussion of the problem of evil is of paramount importance for both parties, i.e., questioners and answerers, that the attributes of knowledge, power, love, good-will, among others, can be supposed to be infinite only in the essence of the attributed and the domain of potentiality but what can be realized in the domain of actuality is always finite. Therefore, infinite nature of Divine Attributes and realization of evil belong to two spheres. Divine Attributes are infinite (absolute) in Divine Essence, but when they are created, each one becomes bounded by the other. This boundedness is a result of the state of being surrounded of the attributes by each other in finite world of possibility. Evil also appears in this limited world. This inconsistency leads to the collapse of the problem of evil from within: the place of infinity of the Divine Attributes, in the words of Muslim mystics, lies in the Holiest Manifestation [Feyze Aqdas] while evil emerges in the Holy Manifestation where the Divine Attributes become bounded by each other. This idea is neither a new answer to the problem of evil nor a defense of theism; rather it reveals a logical inconsistency in the discussion of the problem of evil.

Keywords: problem of evil, infinity of divine attributes, boundedness of divine attributes, holiest manifestation, holy manifestation

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