Faezeh Nourian; Najmeh Shobeiri
Abstract
“Path of perfection”, one of the most famous concepts and terms in mysticism, has been derived from a conceptual domain formed in relation to the meaning of walking or passing. As if they really thought of this process as a path that exists. Also, the word "camino" in Spanish means road, ...
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“Path of perfection”, one of the most famous concepts and terms in mysticism, has been derived from a conceptual domain formed in relation to the meaning of walking or passing. As if they really thought of this process as a path that exists. Also, the word "camino" in Spanish means road, and that is the beginning of the subscriptions between these two literary styles. In this context, there is a metaphorical notion around the concept which is consistent with the notion of mystical conduct. Eventually, they both refer to the concept of the “creed”. Other terms including “moradas” have the same structure. "Morada" literally means residence and refers to the place where we choose to stay. But in mystical terms, it means the stage that the mystics choose: a way to “transcendency”. Hence, it is quite compatible with the concept of “Manzel” which means residences “on the way”. Three major grades of Spanish mysticism that are known as “Path of Perfection” can be a departure point in a comparative approach to Mystic studies in Iran and Spain and further investigations of these concepts and senses. Accordingly, this paper gives examples from the biography of Santa Teresa de Jesus and Abu-Saeed Abulkhair. From this point of view, due to the subscription in their lifetime, mortifications, thoughts, doctrines, creed, and their unique incorporations between poetry and ascetics, this paper aims to characterize an aspect in resemblance of these mystical methods.
monireh taliehbakhsh; gholamhossein gholamhosseinzadeh; Alireza Nikouei; mehdi moinzadeh
Abstract
The first trace of the critique of objective truth and the “present-at-hand” tradition can be found in Sufism and Mysticism. Mystics emphasize the outstanding role of uncovering and intuition which implies the desire to leave mediators in order to achieve the truth and reflects their creative ...
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The first trace of the critique of objective truth and the “present-at-hand” tradition can be found in Sufism and Mysticism. Mystics emphasize the outstanding role of uncovering and intuition which implies the desire to leave mediators in order to achieve the truth and reflects their creative approach toward tradition, which, while rooted in tradition, is seen as revival. They considered the truth of their approach to tradition as a Naghd/critique. Naghd, in common terms, is simply translated as the assessment of something. However, in the mystical tradition, it is prior to assessment and refers to calling something that is “ready to hand” existence. Today, the way through this tradition is being inquired about and though about is groundless. Groundlessness is the indicator of the dichotomy of tradition and modernity, whereas the original foundation through the experience of a moment of "negation" is an abyss/ the nothing foundation. This article will begin with two fundamental theoretical approaches in Western thought to understand the foundations of the mystic approach to tradition. The first approach is "Romantic Hermeneutics, Historicism, Fundamentalism, and Traditionalism," which comprehends tradition as it has been spent, and the second approach with titles such as "philosophical hermeneutics, historicity and traditionality" considers tradition as something present now. This article proves that both tradition and modernity adopt the same approach while the second approach implies a different perception of the foundation / beginning, time and existence.
mohammad fanai ahkevari; ali karimian seyghalani
Abstract
The most important question ever posed in the realm of Art Studies investigates the relationship between aesthetic principles and artistic discourse. Taking note of the fact that schools base their definition of aesthetic principles on their intellectual frameworks, the authors of the present paper seek ...
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The most important question ever posed in the realm of Art Studies investigates the relationship between aesthetic principles and artistic discourse. Taking note of the fact that schools base their definition of aesthetic principles on their intellectual frameworks, the authors of the present paper seek to extract and organize the aesthetic principles which are based on the Islamic Mysticism. This paper addresses mystical aesthetic-epistemological principles since the existence and appreciation of beauty constitute the main foundations of aesthetics. Although this paper is not intended to compare the aesthetic principles of the Islamic Mysticism and contemporary art, it sheds light on the fact that the Islamic Mysticism owns some fundamental principles in aesthetics which could attract the attention of the researchers working in the Philosophy of Beauty and contemporary art.
hoseyn kalbasi ashtari
Abstract
All historians and researchers of Islamic Philosophy think of 11th/17th Century (in Safavid Era) as a period of blossoming of Iranian-Shi'i philosophy and the emergence of figures such as Mir Damad, Shaykh Bahai, Mulla Sadra, and Mir Findiriski. Among them, Abul-Qasim Mir Findiriski has been less than ...
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All historians and researchers of Islamic Philosophy think of 11th/17th Century (in Safavid Era) as a period of blossoming of Iranian-Shi'i philosophy and the emergence of figures such as Mir Damad, Shaykh Bahai, Mulla Sadra, and Mir Findiriski. Among them, Abul-Qasim Mir Findiriski has been less than other introduced; and scientific and practical aspects of his life have not been discussed in details. More important is his school of taste which, if we take into account his various spiritual and intellectual dimensions as well as his Sufi life style, cannot be classified under philosophical, intuitionist, and mystical schools then popular in the history of Islamic philosophy. On the one hand, he was teaching books such as Ibn Sina's Shifa and Qanun, and on the other, he was so interested in pious life of Dervishes and even life style of Indian Yugis. In addition, poems left by him under the title "Ya'iyah Odes" (odes ending in the vowel /i/), suggest mainly his mystical and Illuminationist-Platonist and Neo-Platonist-inclinations. And these poems have caused various and even conflicting stories to be presented about his views and school of thought. Thus, it seems to be difficult and even impossible to specify his intellectual orientation and practical style. One of the analyses made in this regard is that Mir's thought and approach is described as eclectic, and he is regarded as the meeting point of different − and even conflicting − theoretical and practical attitudes. While neglecting the "Ya'iyah Odes" and the relevant commentaries, the author of this article has tried to describe and analyize Mir's intellectual attitudes and possibly his philosophical system based on three works of him.
Mahin Arab
Abstract
Guardianship as one of the foundations of religion is the core and essence of it. In the rules of Islam, it has been quoted, "Deeds are not accepted unless performed with faith in Guardianship". In fact, Guardianship is the heart and basis of the entire human virtues and the starting point of achieving ...
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Guardianship as one of the foundations of religion is the core and essence of it. In the rules of Islam, it has been quoted, "Deeds are not accepted unless performed with faith in Guardianship". In fact, Guardianship is the heart and basis of the entire human virtues and the starting point of achieving the ultimate stage of faith as well. Hadjviri, the great mystic, in his book, Kashf al Mahjoob, says: "the foundation of the disciplines of Islamic mysticism and knowledge of God is Guardianship". In Islam the first rate of Guardianship belongs solely to God, and the other rates as manifestations are derived from this pre-existent spring. Although Guardianship is considered widely in many kinds of Islamic knowledge but in this square, discussion of completing guardianship and the last guardians is one of the most important and exotic discussion in the view of Islamic mysticism that had been disputed by many of elegance inhabitants and spiritual masters. In this issue, first, Guardianship and its various kinds and then the last of the Guardians, based on Ibn Arabi's viewpoints, have been considered and criticized, and at last the Shiite's faith in guardianship has been emphasized.
amer gheyturi; hamid taheri; jafar mirzaee
Abstract
This article aims to bring the French philosopher Jacques Derrida into conversation with the Persian mystic poet Mowlavi. What might link the two thinkers is their critical approach toward philosophers' claim as to the authority of reason upon the truth. According to both, reason should acknowledge its ...
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This article aims to bring the French philosopher Jacques Derrida into conversation with the Persian mystic poet Mowlavi. What might link the two thinkers is their critical approach toward philosophers' claim as to the authority of reason upon the truth. According to both, reason should acknowledge its limits. However, by so criticizing the material reason, Mowlavi opens the way to Love, the Heart, or revelation as an alternative to get to the truth-a tool that Derida, as a philosopher, does not seem to resort to. Hence, he remains a philosopher to the end. It is, nevertheless, in acknowledging the limitations of the philosophical approach that he kneels down before truth and faith, speaking to his God with swollen eyes full of tears.
