In this paper, the similarities between the Gnostic and Islamic mystic beliefs about “Knowledge” (Ma‘refat) will be considered. The aim is to answer the question of whether they share a common view ...of divine knowledge. For this purpose, first Gnosticism and its ideas will be clarified. Second, a brief history of Islamic Mysticism will be presented. Then, in light of the evolution path of such beliefs, the main principles of both cults about the Gnosis and Mysticism will be reconsidered. The methodology of this study is based on a comparative study, by analyzing Islamic mystical books and Gnostic texts. Through the study of mystical books, the traditions and beliefs of the early mystics, in this case, are stated, and some examples from the Gnostic books about the Gnosis and mystical knowledge are mentioned. The comparative study of these two religions revealed that they have many similarities in points of view to “knowledge”. Similarities between Islamic mysticism and Gnosticism are so much that some believe that the theory of divine knowledge in the minds of Muslim Sufis originates from Gnostic ideas. But this claim cannot be completely true and the Gnostic beliefs have only had influences on it.
Wainwright considers the relationship between ethics and mysticism in two possible ways: 1. The destruction of ethics in the context of mysticism; 2. Strengthening ethics through mysticism. He ...mentioned and analyzed the reasons in each type, and then ended each section by expressing his point of view, and finally, he reached the point of view that morality and mysticism are separate from each other; In such a way that they neither strengthen each other nor destroy each other. This article, by criticizing the arguments of Professor Wainwright and enumerating and explaining the five models of the relationship between ethics and mysticism based on the perspective of Islamic mysticism, comes to the conclusion that contrary to his view, the relationship between ethics and mysticism, Those are not summarized in the two mentioned types and reducing these connections to those two types neglects many capacities involved in the discussion. With these debates, it is shown that the main arguments to prove the ineffectiveness of mysticism in forming a kind of ethics are not justified, but the arguments of the mystics in the direction that mysticism, both in the meta-ethical and in the normative stage, causes the realization of ethics, it seems sufficient. In the end, according to what has been said, we must adhere to the view that a mystical attitude is necessary for a completely ethical life (in the final stages of ethics). IntroductionThe most challenging issue under the topic of the “relationship between mysticism and ethics” is whether or not mysticism can provide the groundwork for the formation of ethics considering the view of the unity of existence. To study the relationship between ethics and mysticism, Wainwright has divided the relationships of ethics and mysticism into two parts and subsequently criticized them. In this article, we will evaluate Wainwright’s arguments and critiques and those of other experts while enumerating the typology of the relationships between mysticism and ethics to arrive at a more comprehensive view in this regard. The criticisms are presented with an Islamic mysticism approach.Examining the theories of the hindrance and weakening of ethics in mysticismBased on an argument in mysticism, apart from the Absolute Existence, other existents do not possess a genuine and true reality and they are phantasmal (vahmī). Thus, ethical matters and their laws are considered non-real matters and lose their real value. In response, it must be said that in mysticism, vahm refers to a faculty that can denote one meaning in the form of different images and thus, that multiplicities are vahmī means that they are the manifold images of a single reality.Based on another argument, in the unity of existence area, there is no possibility for an ‘other’ to be actualized as the object of a moral act as well as an independent moral agent. The answer is that what is negated in the Theory of the Personal Unity of Existence is the independent existence of manifold existents, not their actual being and manifestative distinctions.In short, the arguments concerning the weakening of ethics in mysticism indicate that mystical teachings focus a lot on individuality and the necessity of great emphasis on that is to weaken the place of the object of a moral act. It must be said in response that the main implication of such mystical teachings is a deep meaning and lofty goals and withdrawing from people, society, and similar things are not central in mysticism.Examining the theory of the independence of ethics and mysticismAfter studying and rejecting the arguments of both sides, that is, “the impossibility or weakening of ethics in the context of mysticism” and “the strengthening of ethics based on mysticism,” Wainwright concludes that they are independent of one another. The problem with his argument is that the claimed result is not produced from the aforementioned premises as well as that other main hypotheses can be raised regarding the relationship between these two sciences.Examining the theories of the strengthening or necessity of mysticism in relation to ethicsStace believes that all human beings are one in the domain of mysticism and this necessitates that the behavior of a moral agent with others is like one’s behavior with oneself and this leads to the strengthening of ethics in the context of mysticism. Wainwright raises issues against this argument and states that the characteristics of the unity of existence are not such that require oneness in the aforementioned meaning. After evaluating Wainwright’s argument, it must be said that according to Stace, the oneness of the moral agents and the object of a moral act does not refer to the oneness of the agent – while maintaining his limitations – and the other – while maintaining his limitations. Rather, it refers to the agent achieving mystical altruism in the third journey of wayfaring and in this case, Wainwright’s criticism doesn’t stand.ConclusionThe most important issue raised by Wainwright regarding mysticism and ethics was that there are two main hypotheses about the relationship between ethics and mysticism and each of them leads to false logical consequences and, as a result, ethics and mysticism are two unrelated domains. However, it is clear that neither is the deduction very logical and nor are the hypotheses regarding the relationship between ethics and mysticism limited to the instances that he has claimed; rather, five types of relations can be enumerated in this regard. It is also clear that his arguments for questioning the effectiveness of mysticism in shaping ethics are not justified; rather, the arguments of the mystics in this regard seem to be sufficient. Therefore, we must commit to the view that a mystical attitude is necessary for a fully moral life.
The thirteenth-century Muslim mystic and poet Jalal al-Din Rumi
(1207-1273) is a popular spiritual icon. His legacy is sustained
within the mystical and religious practice of Sufism, particularly
...through renditions of his poetry, music, and the meditation
practice of whirling. In Canada, practices associated with Rumi
have become ubiquitous in public spaces, such as museums, art
galleries, and theatre halls, just as they continue to inform
sacred ritual among Sufi communities.
The Dervishes of the North explores what practices
associated with Rumi in public and private spaces tell us about
Sufism and spirituality, including sacred, cultural, and artistic
expressions in the Canadian context. Using Rumi and contemporary
expressions of poetry and whirling associated with him, the book
captures the lived reality of Sufism through an ethnographic study
of communities in Toronto, Montreal, and Vancouver.
Drawing from conversations with Sufi leaders, whirling
dervishes, and poets, Merin Shobhana Xavier explores how Sufism is
constructed in Canada, particularly at the nexus of Islamic
mysticism, Muslim diaspora, spiritual commodity, popular culture,
and universal spirituality. Inviting readers with an interest in
religion and spirituality, The Dervishes of the North
illuminates how non-European Christian traditions, like Islam and
Sufism, have informed the religious and spiritual terrain of
Canada.
The Tijaniyya is the largest Sufi order in West and North Africa. In this unprecedented analysis of the Tijaniyya's origins and development in the late eighteenth century, Zachary Valentine Wright ...situates the order within the broader intellectual history of Islam in the early modern period. Introducing the group's founder, Ahmad al-Tijani (1737–1815), Wright focuses on the wider network in which al-Tijani traveled, revealing it as a veritable global Islamic revival whose scholars commanded large followings, shared key ideas, and produced literature read widely throughout the Muslim world. They were linked through chains of knowledge transmission from which emerged vibrant discourses of renewal in the face of perceived social and political corruption.
Islamic mysticism is one of the famous and important Corrective Movement, which has different ṭuruq or "orders. Order of Qadriyya Mahmoodiyah is one of these Turuq which has some specific Adhkar / ...Sufi ritual for recitation like other Turuq.In this article the sequence of the these Adhkar is discussed in the light of Islamic mysticism. This study will help the scholars to understand the Order of Qadriyya Mahmoodiyah and elaborate the importance of this Sufi ritual and also the sequence among the Adhkar.
Painting and poetry, as two arts that are closely related to one's thoughts and interests, are a reflection of common religious beliefs and associated symbols. Painting and poetry are both rooted ...from the same source and foundation and correspond to the thoughts and ideas of the author. Sohrab Sepehri, a contemporary poet and painter, has a special style that distinguishes his works from others. The issue that can be raised is how to reflect the cultural beliefs and mystical thoughts in Sohrab Sepehri's paintings. This research uses a descriptive method and content analysis to analyze the style of Sohrab Sepehri's paintings. The findings of the research indicate that Sepehri has used mystical ideas such as Islamic mysticism and Zen Buddhism in his paintings and his works are influenced by Zen behavior. Most mystical artists, including Sepehri, have paid much attention to nature, which is one of the obvious manifestations of the creation of the universe.; in this sense, Sepehri sees and feels God next to the tall pine tree in the middle of the night. Sepehri's works also have artistic and semantic themes of worldview of mysticism, including Islamic mysticism. In general, it can be said that mystical ideas and Zen Buddhist behavior have been very influential in the composition and drawing of Sepehri paintings. Also, the existence of mystical and Zen symbols of Buddhism, such as mountains, trees, etc. in Sepehri's paintings expresses Sepehri's naturalism, which is one of the mystical ideas and principles of Zen Buddhism. Research aims: 1. The study of the influence of Zen thought and Islamic mysticism on the composition of Sohrab Sepehri's paintings. 2. A study of the symbolic aspects of the elements of nature in Sohrab Sepehri's paintings according to Zen Buddhism and Islamic mysticism. Research questions: 1. What effect did Zen Buddhism and Islamic mysticism have on the composition of Sohrab Sepehri's paintings? 2. According to Zen thought, what are the symbolic aspects of the elements of nature in Sepehri's paintings?
Mysticism can have many effects on our Iranian cultural and spiritual life. This influence can play a significant role in the future of youth education. In this article, we say that mysticism is a ...kind of individual or personal approach, but education is a collective and social work. How can one use individual approach in collective work? Our response to this question focuses on describing the concept of freedom and its use in both areas. Freedom in the realm of education is a fundamental issue, while mysticism is a kind of inventive and personal approach and attitude. Freedom in the realm of education is a fundamental problem, while mysticism is a kind of inventive and personal approach and attitude. In this article, at first, we try to describe the characteristics of mysticism that make it possible for a person to gain freedom, and also to mention some problems that may lead to determinism and in such a situation the person will be cornered. This situation makes one ignore his responsibilities to one another.
The Tijaniyya is the largest Sufi order in West and North Africa. In this unprecedented analysis of the Tijaniyya's origins and development in the late eighteenth century, Zachary Valentine Wright ...situates the order within the broader intellectual history of Islam in the early modern period. Introducing the group's founder, Ahmad al-Tijani (1737 - 1815), Wright focuses on the wider network in which al-Tijani traveled, revealing it as a veritable global Islamic revival whose scholars commanded large followings, shared key ideas, and produced literature read widely throughout the Muslim world. They were linked through chains of knowledge transmission from which emerged vibrant discourses of renewal in the face of perceived social and political corruption. Wright argues that this constellation of remarkable Muslim intellectuals, despite the uncertainly of the age, promoted personal verification in religious learning. With distinctive concern for the notions of human actualization and a universal human condition, the Tijaniyya emphasized the importance of the realization of Muslim identity. Since its beginnings in North Africa in the eighteenth century, the Tijaniyya has quietly expanded its influence beyond Africa, with significant populations in the Middle East, Southeast Asia, and North America.
Each religious sect has its own characteristics, whether fundamental, radical, or religious. One of them is Insan Al-Kamil Congregation, which is in Cijati, South Cikareo Village, Wado District, ...Sumedang Regency. This congregation is Sufism with the concept of self-purification as the subject of its teachings. So, the purpose of this study is to reveal how the origin of Insan Al-Kamil Congregation, the concept of its purification, and the procedures of achieving its purification. This research uses a descriptive qualitative method with a normative theological approach as the blade of analysis. In addition, the data generated is the result of observation, interviews, and document studies. From the collected data, Jamaah Insan Al-Kamil adheres to the core teachings of Islam and is the tenth regeneration of Islam Teachings, which refers to the Prophet Muhammad SAW. According to this congregation, self-perfection becomes an obligation that must be achieved by human beings in order to remember Allah when life is done. The process of self-purification is done when human beings still live in the world by knowing His God. Therefore, the peak of self-purification is called Insan Kamil.
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