mysticism

Mir Sayyid Ali Hamadani is a great Muslim mystic of the 8 th century AH (14 th century AD). He has left several manuscripts focusing on mystical teachings and we can recognize his attitude toward the issue of justice in these works. Therefore, the main question of this article is: what is the relationship between mysticism and justice in the political thought of Mir Sayyid Ali Hamadani? Our hypothesis is that, there is a positive longitudinal relationship between mysticism and justice in the thought of Hamadani. According to the foundations of his ontology and anthropology and his definition of mysticism and human’s felicity, the issue of justice itself is one of the pillars of the voyage toward God. The data of this research are gathered by the library method. Also, we have used Abd al-Qahir Jurjani's method The Theory of Order, to obtain an integrated knowledge about various components of Hamadani's thought as well as Franklin Le Van Baumer’s The Climate of Opinion, to deepen the historical aspects of our research. Findings of this research show that by using The Theory of Order, we can clearly see the link between mysticism and justice in Hamadani's thought. Moreover, the study of the intellectual atmosphere of the time shows that majority of Muslim mystics, considered the issue of justice as one of their teachings.

The present article investigates Emily Dickinson's poem "I taste a liquor never brewed" and aims to solve the confusion of scholars that struggled to specify the precise meaning of some of the terms in the text and fully appreciate the psychic dynamics of it in terms of Lacanian psychoanalysis. The first question the article asks is how is 'desire' represented, and the second is whether the speaker of the poem longs for an 'Other jouissance.' In Seminar XX, Lacan defines Other jouissance as the most intense and ineffable kind and equals it to the jouissance of the mystics. Desire, in Lacanian teachings, is unattainable and an inevitable consequence of language. The famous Lacanian maxims "desire is the desire of the Other," and the "Other is the treasure trove of signifiers" indicate that desire could be represented through signifiers. The article integrates These Lacanian notions in Paul Ricoeur's three-staged hermeneutic Arc, which consists of 1) explanation, 2) understanding, and 3) appropriation. The poem will undergo these three stages of interpretation. By the end of the last stage, the world of the text is appropriated by the selected Lacanian notions. The results of the study are the following: 1) the poem is unique in displaying what Lacan termed 'Other jouissance,' 2) it demonstrates an intense desire for a supreme being—the Other, 3) desire is explicitly named in the poem: it is manifested explicitly in the words ‘liquor," tankards," Alcohol," inebriate," debauchee," drams," drink," little tippler.'

The present study aimed to analyse the process that caused revolutionary rationality. Revolutionary rationality supported extreme action in the years 1356-57. Shia political thought through the centuries has developed fertile and deep rationality in various fields of knowledge such as philosophy, history, mysticism and jurisprudence. "Philosophical Rationality" means that religion is interpreted with philosophy and given a philosophical form. "Jurisprudential Rationality" is the proven reason that establishes the goodness of religious rules and command. "Historical Rationality" identifies the principles and regulations behind the events of history, and "Mystical Rationality" is the expression of mystical meanings through rational style. Revolutionary rationality is rooted in the above principles. This rationality interacted with revelation and supported it, and had a relationship with other ideas, including the thought system in the old and new West, and emerged during the Islamic Revolution. Revolutionary rationality was manifested in the words of the revolutionary leaders in explaining the objective situation of society and politics, as well as in drawing the future of the revolution. The theoretical and methodological basis of this research is discourse analysis and its result, explaining the achievements of this rationality in overcoming the political order of Taghut and the birth of the Shia political order.

In Mysticism, traveling and journeys are considered the essentials for self-knowledge, evolution, and theology. This research with a descriptive-analytical method tries to analyze the life, writings, and the legacy of Rumi - as one of the most prominent and influential mystics of history - in order to shed light on the concept, the roots, and the results of the journey from his point of view. In Rumi’s mysticism, the journey can be evaluated from a physical or spiritual aspect, and this term is usually accompanied by the concepts of separation and distance in his poetry. Rumi sometimes considers the journey as the reason behind this separation, while he sometimes considers it as its solution. The concepts of ‘whirling’ and ‘returning to one’s origins’ are among the other themes intermingled with the journey in his mysticism. These concepts can still be observed after hundreds of years in the ‘Sama Dance’ rituals in Konya. In general, Rumi considers movement, journey, and transformation as the basis for evolution and the transcendence of the human soul.

Contrary to what has been stated in most accounts that Hume intends to make arguments against the existence of God, he aims to attack the claim that religious propositions can be argued; not completely reject these propositions. He considers these propositions epistemologically outside of human knowledge but ontologically accepts the existence of God. With such a view, we can dismiss atheistic-agnostic interpretations and relate him to a kind of mysticism. The key to deciding whether or not Hume is a mystic is to determine what criteria we have to consider someone a mystic. Two very influential components here are (1) the belief in the existence of God;  (2) the belief that the existence of God is far from our usual reasoning (antirational or irrational).And the second component is enough to call someone like Wittgenstein a fideist. We claim that there is clear evidence of these components in Hume’s works; therefore, what reason do we have to remove Hume from the circle of fideism and mysticism? In this study, after an introduction to the concept and types of fideism, we show that Hume , based on his works, surpasses skepticism and manifests a special kind of fideism.While there is an emphasis on the mystery of the proposition that God exists, he combines Christian faith, in aform that is inseparable from illogical and mysterious propositions such as the incarnation of God. Thus, Hume can be called a Christian mystic.

SUBJECT AND OBJECTIVES : The Holy Quran has always been an inexhaustible source of divine wisdom and knowledge that Muslim philosophers and mystics picked up and demonstrated through research and analysis. Among the important Quranic topics dealt with by Muslim mystics, headed by Ibn Arabi, is the true dream, as the Almighty Lord in His Holy Book, singled out several verses for it, so that Surat Joseph had topped the Holy Quran with the subject of the true vision and its interpretation. METHOD AND FINDING : In this research, we sought, by following the descriptive analytical method of the dream Quranic verses, based on a mystical viewpoint, to know its origin which has two dimensions, one existential and the other cognitive, as well as clarifying its effects on humans life. CONCLUSION : Based on this study, we concluded that the origin of the dream in the Holy Quran is mystically linked to the discontiguous world of imagination on one hand, and the world of contiguous world of imagination on the other hand, connecting this with the position of man and what he perceives from the presence of imagination, which is an independent presence in which meanings and spirits appear in forms. In addition, revealing the importance of the true dream in terms of predicting future events, and the position of the dream interpreter in regard to realizing the dream in the world of visibility.

This paper argues that it is not reasonable for a critical rationalist to be a religious believer in the Abrahamic tradition. The argument is distinctive, in that it takes seriously the critical rationalist view that we should abandon ‘justificationist’ argument. What this means, is that the structure of argument then becomes a matter of offering theories as resolutions of problems, and then judging how they fare in the face of ongoing critical appraisal. The paper surveys issues in several areas, including God and what is good; homosexuality; mysticism; and messianic ideas. It argues that, unless the believer engages in intellectual retreat (something that is unacceptable for the critical rationalist), the problem-situation facing the believer appears to be so daunting that it would be unreasonable for them to hope that they can overcome it.

SUBJECT & OBJECTIVES : This research explored the concept of human perfection through the lenses of Ibn Arabi’s Mysticism and Theravada Buddhism Mysticism. The aim was to create a dialogue between Buddhism and Ibn Arabi's mysticism, and to shed light on the similarities and differences in their perspectives on human perfection. METHOD & FINDING : This research presented a comparative research study of the profound mystical teachings of Ibn Arabi, a renowned Sufi mystic, and Theravada Buddhism, the oldest existing school of Buddhism. The study examined the nature of self, the significance of the spiritual journey, and the role of love  in both traditions. This study found that in the approach of the perfect human from Ibn Arabi's viewpoint, a individual achieves unity with the divine; While Theravada Buddhism seeks human perfection through the attainment of the Arhat, a liberated being free from suffering and ignorance. CONCLUSION : The study offered a comprehensive understanding of human perfection from Ibn Arabi's and Buddhist mystical perspectives, and revealed that both traditions challenge the conventional understanding of self and advocate for a transcendent perspective that seeks to realize the ultimate reality of existence. The study also showed that both traditions have different metaphysical and ontological assumptions, as well as different methods and practices of meditation and contemplation. Finally, concluded that the comparative study of Ibn Arabi’s Mysticism and Theravada Buddhism Mysticism can enhance dialogue and understanding, as well as provide insights into the nature of human existence.

SUBJECT & OBJECTIVES : The objective of the article is to provide evidence on the impact of mysticism on the Islamic Republic of Iran through the figure, thought, and legacy of Imam Khomeini. To achieve this, the article discusses the relationship between the political thought of Imam Khomeini and his mystical and philosophical views on society and life. METHOD & FINDING : The descriptive-analytical method is used to state the role and impact of mysticism on the Islamic Revolution by analyzing and comparing Imam Khomeini’s texts and speeches on the topic. Imam Khomeini was a devoted scholar who brought Islamic mysticism to the public realm of discussion, both within the religious seminary system and in the public arena of institutional discussions around the formation of the Islamic Republic. CONCLUSION : Imam Khomeini revolutionized the clerical attitude towards politics and proved that religion was still relevant as an ideology capable of building a Modern society. His success in mobilizing his followers went beyond as he achieved this in a historical moment where the discourse of Westernization posed a threat to Iranians. Also, conveyed the revolutionary movement in a unique language featuring connotations of martyrdom, justice, freedom, and political and sociocultural independence. He emphasized the need to revitalize religion through the guidance of jurists and clerics while referencing the mystical traditions of Islam, which highlight its universality and transcendental importance.

Introduction: Self-knowing and self–recognizing are the issues which have been studied in psychology, mysticism and religions. From any view which it is regarded, it shows the man's ability and aptitude in the line of dynamism of individual and the society. With regard to the importance of self-knowing, the main goal of the present research is to study the role of self-knowing for attaining the individual perfection and the formation of ethical society from the view of Attar. Material and Methods: In this essay, descriptive method has been employed and the researchers by studying and reviewing the books and essays about anthropology-religions – sociology and philosophy have looked for the factors of intuition, appearance and vision in the stories of "Manteq-ol-Tayr"; Conclusion: The main view of Sheikh Farideddin Attar, as one could see in most of his works especially in Mantq–ol-Tayr is returning man's attention to himself. Attar in this story explains his self-knowing doctrine to attain an ideal society and then announce his manifest of alliance on the basis of wisdom in the format of a story of birds who plan to find their king=themselves. Any of the birds of Manteq-ol-Tayr is the symbol of people with various thoughts and views.

Mosques, as symbol of Islamic architecture must play an important role in reflecting the superiority of Allah the Almighty. There are many ways in making it successful and one of them is through the high quality of aesthetic value. Aesthetic value in Islamic art and architecture is normally portrayed by the highest degree of motifs and ornamentation. Contemporary mosque designers normally focused on the majestic looks of the exterior part of the mosques and leave the manipulation of the interior space to the users. This research method is descriptive - analytic gathering tool: library studies and documents referring to the theories of thinkers has benefited the field. So, this paper explain Reflecting the symbolic meanings of Islamic mysticism in design of Mosque in Hermeneutic and Semiotic as research methodology. At the end of some of the concepts related to reread the configuration mystical concepts discussed in the relevant analysis is presented.

This article offers a detailed study of a story by one of the giants of Persian literature, Farid al-din Attār. It particularly focuses on the character of Attār’s “The Pious Woman”, who emerges as a symbol of faithfulness and discusses her significance as a character of mystical proportion and grandeur that also appears as personification of virtue in a world dominated by acquisitive and lascivious men. In many aspects, the Pious Woman reminds one of Penelope in Homer’s The Odyssey who is also celebrated for her faithfulness to her husband and for her patience and feminine virtues.