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Journal articles on the topic 'Mystical teachings'

Author: Grafiati

Published: 4 June 2025

Last updated: 15 July 2025

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1

Green, Deirdre. "St John of the Cross and the Mystical ‘Unknowing’." Religious Studies 22, no. 1 (1986): 29–40. http://dx.doi.org/10.1017/s0034412500018011.

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This paper is concerned with the nature of mystical knowledge in the higher stages of mystical realization, with particular reference to the teachings of St John of the Cross. Correspondences and parallels with the writings of other mystics may be noticed, but it is not the purpose of this discussion to elucidate these in detail.

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Held, Pascal. "Comparing the Teachings of ʿAbd al-Qādir al-Jīlānī and Abū Madyan". Journal of Sufi Studies 6, № 2 (2018): 165–89. http://dx.doi.org/10.1163/22105956-12341301.

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Abstract This study looks to identify commonalities between the ideas of the prominent sixth/twelfth-century mystics ʿAbd al-Qādir al-Jīlānī (d. 561/1166) and Abū Madyan (d. 594/1198). As will be shown, they not only overlap in their emphasis and interpretations of certain features of the mystical path, but in fact rely on a common basic understanding as regards mystical endeavors overall.

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3

Katz, Steven T. "Mysticism and Ethics in Western Mystical Traditions." Religious Studies 28, no. 3 (1992): 407–23. http://dx.doi.org/10.1017/s0034412500021752.

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Having considered the role of ethics in Indian mystical teachings in a previous, related, essay I would like to consider the same question in its western religious contexts in the present paper, beginning with the Christian mystical tradition. As is the case with Asian traditions charges of moral unconcern are widely directed at Christian mystics, but they are false. Christian mystics are not indifferent to morality nor do they disconnect morality from an intrinsic relationship to their mystical quest. Augustine would already teach that the story of Leah and Rachel was an instructive allegory

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Musadad, Asep Nahrul. "PERSINGGUNGAN ISLAM DAN TRADISI MISTIK LOKAL: STUDI KASUS PANANYAAN DAN AHLI HIKMAH DI MASYARAKAT TASIKMALAYA." Indonesian Journal of Islamic Literature and Muslim Society 1, no. 1 (2016): 47. http://dx.doi.org/10.22515/islimus.v1i1.77.

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AbstrakOne of the determinant factors in the process of Islamization of the archipelago is the intersection between Islamic teachings and local wisdom. The encounter of the two has apparently brought an esoteric way. In this case, the Islamic esoteric teaching namely Sufism has become important. However, there was another esoteric element which also has a main role in the process, namely the mystical insight as to the result of the synthesis of the Islamic esoteric teaching and the indigenous mystical tradition. Using the ethnographic approach, this article aims to provide a preliminary remark

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Khoiriyah, Fathul, and Zainuddin Syarif. "Eksistensi Tembang Mamaca (Macapat) dalam Dimensi Kultur, Mistik dan Religius." Jurnal Pemikiran Keislaman 30, no. 2 (2019): 324–34. http://dx.doi.org/10.33367/tribakti.v30i2.819.

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This study examines the historical terminology of mamaca (macapat) in the Modung Bangkalan West Serabi Village. "The focus of the study is" How is the existence of the Macapat songs in the cultural, the mystical and religious dimensions of the Modung Bangkalan West Serabi Village community? " The West Serabi Village community, the mystical and religious dimensions of Modung Bangkalan. The results of the study concluded and explained that the elements of the West's Song (macapat) in the Modung Bangkalan consist of: (1) personal beliefs about the old teachings as a truth, (2) the public's herita

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6

Knysh, Alexander. "Tasting, Drinking and Quenching Thirst: From Mystical Experience to Mystical Gnoseology." Manuscripta Orientalia. International Journal for Oriental Manuscript Research 26, no. 2 (2020): 37–43. http://dx.doi.org/10.31250/1238-5018-2020-26-2-37-43.

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The Sufi term “tasting” (dhawq) and its semantic cognates “drinking” (shirb / shurb) and “quenching of thirst” (riyy) appear frequently in the Sufi writings of the ninth — eleventh centuries AD to denote a mystical experience of the true reality of God and the divine creation. Originally referring primarily to the mystic's psychological or somatic state (hal), in later Sufi literature and oral teachings, especially in the writings of Ibn al‑‘Arabi (560—638 / 1165—1240), these concepts acquire metaphysical and cosmological connotations and are construed as being shared by both God and his elect

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7

Qureshi, Jawad Anwar. "The Mystics of Andalusia." American Journal of Islam and Society 34, no. 4 (2017): 90–94. http://dx.doi.org/10.35632/ajis.v34i4.802.

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The Mystics of al-Andalus by Yousef Casewit, assistant professor of Qur’anicstudies at the University of Chicago Divinity School, tells the story of an overlookedmystical school of Andalusia, the Muʿtabirun (lit. “the contemplators”or “the practicers of iʿtibār”). The Muʿtabirun, as Casewit demonstrates, formulateda mystical teaching centered on contemplating God’s signs in creationand the Book, and that self-consciously distinguished itself from the Sufis of the East. This book details the ways in which Ibn Barrajan (d. 536/1141), Ibnal-ʿArif (d. 536/1141), and Ibn Qasi (d. 546/1151), the sch

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Ayubi, Sholahuddin Al, and Muhammad Masruri. "Ritual learning method for mystical ijazah at pondok pesantren salafiyah." Journal of Education and Learning (EduLearn) 19, no. 1 (2025): 314–21. http://dx.doi.org/10.11591/edulearn.v19i1.21090.

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This study aims to explore mystical ritual learning methods to obtain mystical ijazah in Pesantren Salafiyah (Islamic Boarding Schools). The certificate of mysticism is a gift from the Kiai to the students. The Pesantren Salafiyah, known for its traditional approach to Islamic education, offers this unique learning experience to its students. This study examines the ritualistic aspects of obtaining a mystical diploma in the Salafi Islamic Boarding School. This study investigates the methods, practices, and teachings used by the Kiai and ustad to facilitate the spiritual growth and development

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Zahiremami, Parisa. "The Politics of Mystical Poetics: Bahrāmshāh b. Masʿūd’s (r. 1117–1157) Patronage of Sanāʾī’s (d. 1131 or 1135) Mystical Poetry". Journal of Sufi Studies 13, № 2 (2024): 155–90. https://doi.org/10.1163/22105956-12341346.

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Abstract Scholarship on the intersection of Islamic mysticism and politics often focuses on the way Sufi authors preach their mystical teachings to rulers. This article draws attention to the role of court poetry composed by authors who are not considered to have been practicing Sufis in promoting and popularizing mystical teachings at royal courts by examining Sanāʾī’s court-patronized poems as early specimen of mystical works that had a political dimension. This political dimension allowed Sanāʾī to promote and legitimize his royal patron Bahrāmshāh (r. 1117–1157) as a perfect ruler. The stu

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Valkenberg, Pim. "Radical Love: Teachings from the Islamic Mystical Tradition." American Journal of Islamic Social Sciences 36, no. 4 (2019): 119–21. http://dx.doi.org/10.35632/ajiss.v36i4.665.

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Collections of poems from the Islamic mystical tradition are not at all unusual on the American market. Yet most of these collections have been published by presses that specialize in spirituality, so it is quite remarkable to see this collection of poetry translated and edited by Omid Safi being published by Yale University Press. Safi is a Professor of Islamic Studies in the Department of Asian and Middle Eastern Studies at Duke University in North Carolina, and he is author of numerous books such as Progressive Muslims (2003), The Politics of Knowledge in Premodern Islam (2006) and Memories

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Nawafi, Ahmad Yuzki Faridian. "Titik Temu Mistisisme Islam dan Mistisisme Jawa; Studi Analitis terhadap Persinggungan Ajaran Tasawuf dan Kejawen." Jurnal Intelektual: Jurnal Pendidikan dan Studi Keislaman 10, no. 2 (2020): 242–54. http://dx.doi.org/10.33367/ji.v10i2.1297.

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This article discusses the mysticism contained in Islam and Javanese culture. Islamic mysticism is known as Sufism while Javanese mysticism is known as mysticism. Sufism and kebatinan as mystical teachings have the same goal of becoming a perfect human being by the union of a being with a creator. These two teachings then have several similarities, such as in the matter of being united with God as a perfect human endeavor. Then in the process or effort to achieve these goals and the need for a guide in carrying out the mystical process.

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Evatov, Salimjon. "THE ESTABLISHMENT OF SUFIS AND PHILOSOPHICAL DOCTRINE IN CENTRAL ASIA." Oriental Journal of Social Sciences 02, no. 01 (2022): 9–19. http://dx.doi.org/10.37547/supsci-ojss-02-01-02.

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The mystical-philosophical doctrines of Central Asia are not just a general term, but include the study of certain issues in the universe and man, nature and society within the circle of philosophy and mysticism, as well as problem analysis and methodology. This article examines the mystical and philosophical teachings in Central Asia.

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Ulfah, Rokhmah. "MISTIK SUNAN BONANG." Jurnal THEOLOGIA 24, no. 2 (2016): 139–62. http://dx.doi.org/10.21580/teo.2013.24.2.331.

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Abstract: This article will explain the mystical teachings of Sunan Bonang. He is a member of the Board Walisongo, which has a major role in the process of Islamization in Java. In preaching Islam, he is not only a cultural approach, but by creating songs and gending; he is also very closely related to the mystical teachings. In a mystical concept, humans must do the cleaning him self well so that it can unite with God. Mystical of Sunan Bonang can not classified as pantheism, but rather based on the Shari'a. He emphatically stated that there was separation between God and man, not fused toget

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14

Halilović, Seid. "Theoretical Sufism and Sharia regulations." Kom : casopis za religijske nauke 12, no. 1 (2023): 67–86. http://dx.doi.org/10.5937/kom2301067h.

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Sharia means formal regulations on legal and ethical issues, that is, God's commandments and prohibitions that a Muslim should follow in the everyday contexts of his physical life. If someone does not thoroughly implement the Sharia regulations, such as the regulations on prayer or fasting, he will not be able to properly approach the sphere of spirituality and it will even be meaningless to talk about the results of his spiritual and mystical development. Therefore, he will not have credible intuitive power and the most refined ontological and metaphysical secrets of the universe, which are d

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Nazra Zahid Shaikh, Farhana Yasmeen Qadri, Muhammad Safdar Bhatti, and Handoko. "Exploring the Mystical Universe!" Andalas International Journal of Socio-Humanities 4, no. 2 (2022): 80–91. http://dx.doi.org/10.25077/aijosh.v4i2.40.

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Islam is the religion of peace and harmony as its name suggested by Allah. It is rooted in purity, submission, and obedience. Historically, modern researchers claim Islam is 1400 years old; the youngest religion in the world which was introduced by Prophet Muhammad (PBUH) in 610 A.D. But Muslims believe that this is the oldest and first entered the religion of the world and stepped onto this world with Hadrat Adam (A.S) And Hadrat Hawa (A.S). Contrary to this, Islam has also seen many twists and turns due to its followers and critics. Its original teachings are somehow forgotten by Muslims and

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Rofiqoh, Yusnia I’anatur, Ach Tofan Alvino, Asmi Chusae, and Yasyva Agfa Nizar. "Islam and Syncretism in Java: Reflections on the Thought of Geertz and Woodward." MUHARRIK: Jurnal Dakwah dan Sosial 4, no. 01 (2021): 47–61. http://dx.doi.org/10.37680/muharrik.v4i01.634.

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This article aims to revisit the concept of Javanese Islam in the thinking of Clifford Geertz and Mark R Woodward. This study is not a comparative study of the two figures but rather a criticism of Geertz's thinking using Woodward's thinking. Geertz stated that Islam in Java is considered a practice that deviates from Islamic values and teachings. Geertz's grouping of religious typology, namely Priyayi, Abangan, and Santri, is also problematic. Priyayi and abangan groups are considered followers of mystical teachings (kejawen), while the santri group adheres to pure Islam. Meanwhile, Woodwar

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Subagja, Suni. "Studi Kritik Pemikiran Tan Malaka tentang Logika Mistika dalam Madilog Perspektif Hadis." Jurnal Riset Agama 4, no. 2 (2024): 81–93. http://dx.doi.org/10.15575/jra.v4i2.31617.

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Tan Malaka in Madilog mentions mystical logic as the main factor in the Indonesian nation's lack of progress. Mystical logic is an instant way of thinking that cannot be justified. He mentioned mystical logic as an implication of mystical religious teachings. Looking at the context in Indonesia, the religion that is the majority is Islam. So in conclusion, Tan Malaka thinks that mystical logic is the fruit of Islamic religious teachings. Departing from this background, this research wants to examine how the hadith view of mystical logic in Tan Malaka's Madilog is reviewed by ma'anil hadith. Th

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18

Tworek, Wojciech. "Setting Times for Torah Study in R. Shneur Zalman of Liady's Thought." AJS Review 38, no. 1 (2014): 29–57. http://dx.doi.org/10.1017/s0364009414000026.

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This study presents the ideas about setting times for Torah study in the writings of R. Shneur Zalman of Liady (Rashaz) as one of the elements that formed the inclusive concept of mystical experience in the Ḥabad movement. The article argues that in his teachings Rashaz invested common experiences and the precepts of normative, non-mystical Judaism with mystical meanings, and thus proposed a new, inclusive concept of mystical experience. The reinterpretation of the precept of setting times for Torah study in Rashaz's writings was one of the factors that greatly contributed to the re-evaluation

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Syajaroh, Wiwi Siti. "Adaptasi Ajaran Tasawuf di Jawa: Perspektif Personal dan Kultural." JURNAL INDO-ISLAMIKA 7, no. 2 (2020): 229–54. http://dx.doi.org/10.15408/idi.v7i2.14823.

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This paper studies the mystical tenets [of Islam ( tasawwuf )] as essentially inward aspects that enlive all traditional Javanese culture. Here, this article uncovers that these mystical teachings of Islam are rooted in the culture of the Javanese Priyayi. Moreove, this article finds that a number of sects of Javanism (kebatinan/kepercayaan ) is a insurgence of Javanism. Here, this article detects that the main teaching of Javanism is the belief that human beings is able to have relationship with God by meditation. In this respect, this paper argues that historically the tasawwuf was able to s

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20

Mottaghi, Hossein. "Interreligious Peacebuilding and Minority Problems in Islamic Mystical Teachings." Jurnal Fuaduna : Jurnal Kajian Keagamaan dan Kemasyarakatan 7, no. 1 (2023): 57. http://dx.doi.org/10.30983/fuaduna.v7i1.6015.

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<p>Differences are a necessity that humans cannot deny, including differences in matters of belief and religion. Humans living side by side in a community should be able to create a harmonious, safe and peaceful life. However, harmonious relations between religious adherents are often disrupted for various reasons. Religious people, who should respect and care for one another, are often provoked so that differences, which should be understood as a necessity and a gift, sometimes fuel divisions. By using Library Studies, this study explores sources that can be used as arguments for religi

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Tajallinasr, Faraz. "Comparing the Roots of the Faculty of Imagination and Analyzing the Concepts of the Divine Names (Asma’ Allah al-Husna) in the Degrees of Human Existence from the Perspective of Ibn Arabi." Comparative Studies in Jurisprudence, Law, and Politics 6, no. 2 (2024): 206–25. http://dx.doi.org/10.61838/csjlp.6.2.12.

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This research examines and analyzes the roots of the faculty of imagination and the concepts of the Divine Names (Asma’ Allah al-Husna) in the degrees of human existence from the perspective of Muhyiddin Ibn Arabi. The transformations of theological and mystical concepts, from the advent of Islam to the medieval periods, especially in the realm of Sufism, have been accompanied by depth and evolution. From the 8th century CE, Islamic mystics in both the eastern and western parts of the Islamic world solidified and developed the theoretical foundations of Sufism. In the 12th century CE, Ibn Arab

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Nevolina, Viktoriya Vasil'evna. "Scientific methodological laboratory for personal growth: pedagogical assistance and support." Современное образование, no. 3 (March 2018): 9–15. http://dx.doi.org/10.25136/2409-8736.2018.3.26883.

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The subject of this research is the phenomenon of mystical viewed in context of the history of religion and culture of mankind. Reference to the mystical experience attains special meaning at the current stage of civilizational development &ndash; the search for exiting the spiritual crisis. The &ldquo;mystical&rdquo; is typified as the &ldquo;internal religion&rdquo; opposite to the &ldquo;external religion&rdquo; &ndash; the religious cult and religious organization. Mysticism, being the inner part of religion, is identified with the most sacred knowledge and

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Zhantiev, Dmitry. "Emir Abd al-Qadir al-Jazairi and the legacy of Ibn Arabi in Ottoman Damascus." ISTORIYA 14, no. 10 (132) (2023): 0. http://dx.doi.org/10.18254/s207987840028762-7.

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The article analyzes the late period of the life of the hero of the anti-French struggle in Algeria, Emir Abd al-Qadir al-Jazairi (1808—1883) in Ottoman Damascus in 1855—1883. Refusing to continue the fight against the French colonialists after being released from captivity and moving to Ottoman possessions, Abd al-Qadir devoted his later life to charity and teaching the mystical teachings of Muhyi al-Din Ibn Arabi (1165—1240). The activities of Abd al-Qadir in Ottoman Damascus were inscribed in the moral, religious and political context of his era, when the Ottoman Empire was subjected to inc

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Azdari Fard, Parisima, Farid Dokaneheefard, and Simin Dokhterekhani. "Comparing the Effectiveness of Positive Psychology Therapy, Acceptance and Commitment Therapy (ACT), and Their Combination with Mystical Teachings on Flourishing in Teachers." Journal of Study and Innovation in Education and Development 4, no. 3 (2024): 1–21. http://dx.doi.org/10.61838/jsied.4.3.1.

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This study aimed to compare the effectiveness of Positive Psychology Therapy, Acceptance and Commitment Therapy (ACT), and their combination with the mystical teachings of Rumi on the flourishing of female high school teachers in Tehran. This research was conducted using a causal-comparative design. The statistical population consisted of all female high school teachers in public schools in Tehran during the 2022-2023 academic year. A multi-stage random sampling method was used, and 68 teachers voluntarily participated in the study. They were randomly assigned to three experimental groups and

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Santiani Santiani, Petrus Poerwadi, Misnawati Misnawati, Siti Supriyati, and Sri Maya. "Unsur Mistis Dalam Novel-Novel Karya Neno Cristiandi Nelis dan Implikasinya pada Pembelajaran di SMA (Tinjauan Antropologi Sastra)." PROSIDING SEMINAR NASIONAL PENDIDIKAN, BAHASA, SASTRA, SENI, DAN BUDAYA 1, no. 1 (2022): 137–54. http://dx.doi.org/10.55606/mateandrau.v1i1.150.

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Mystical is a spiritual effort in realizing the social relations that prevail in society. Mystical as an understanding that gives teachings that are secret or all-secret, hidden, dark, and veiled in darkness, so that they are only known, known, or understood by certain people,especially their adherents. This study aims to describe the mystical forms and beliefs of the Ma'anyan Dayak people towards mystical matters including: (1)Mystical forms in the novels Minyak Bintang, Dalung, and Kariau (2) Public beliefs in mystical elements contained in the novels Minyak Bintang, Dalung, and Kariau

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Mufid, Fathul, and Abd Hakim Mohad. "Indigenous Theosophy in Indonesia: Conception and Meaning of Mystical Philosophy in the Naqshabandiyyah Al Mrikiyah Text." QIJIS (Qudus International Journal of Islamic Studies) 10, no. 2 (2022): 357. http://dx.doi.org/10.21043/qijis.v10i2.16415.

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<p>Tariqah Naqshabandiyyah in Indonesia comprises several sects, each having a different style and character; one of them is Naqshabandiyyah Al Mrikiyah. The Naqshabandiyyah Al Mrikiyah sect is a tariqah group with an indigenous Javanese style and a teaching character that accommodates the culture and beliefs of the local community. This paper aims to explore the three realities that have developed among the Naqshabandiyyah Al Mrikiyah sect in adapting Javanese culture within its teachings and the meaning contained in each ritual. It includes the reconstruction of theosophical concepts,

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Kelly, Jason. "Soul-Life: Richard Jefferies’ Mystical Vision of Nature." Religions 15, no. 8 (2024): 910. http://dx.doi.org/10.3390/rel15080910.

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This paper examines Richard Jefferies’ contribution to the study of nature mysticism. I argue that the study of nature mysticism can be utilized as a valuable source of insight to cultivate a more ecocentric response to the ecological crisis. Historically, the study of mysticism in the West has been shaped by a monotheistic bias that tends to marginalize the teachings of nature mystics. I seek to redress this lacuna in the field by calling attention to the understudied teachings of the English mystic and author, Richard Jefferies. I claim that Jefferies’ spiritual autobiography, The Story of M

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عثمانی, مژگان. "Critical Analysis of the First Part of Mowlana's Biography." ghalib quarterly journal 13, no. 2 (2024): 147–68. http://dx.doi.org/10.58342/ghalibqj.v.13.i.2.8.

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The biographical account of Mowlana Jalaluddin Muhammad Balkhi, relying on ancient biographical sources and the general principle that the earliest manuscripts are the most authentic, has discredited many biographers who have not taken a critical and scientific approach to it. This research, based on credible sources, adopts a critical perspective on Mowlana's life, events, and experiences. The present study examines the first half of Mowlana’s life, which is divided into two parts: the first part covers Mowlana's birth until his education in jurisprudence and his role in delivering sermons an

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Беневич, Григорий Исаакович, and Дмитрий Александрович Черноглазов. "Mystical Theology and the Exegesis of Transfiguration in St. Maximus the Confessor." Библия и христианская древность, no. 2(2) (June 15, 2019): 145–76. http://dx.doi.org/10.31802/2658-4476-2019-2-2-145-176.

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В статье рассматриваются толкования прп. Максимом Исповедником события Преображения Господня, которые сопоставляются с его учением о мистическом богословии. Доказывается, что Преображение созерцается прп. Максимом как своего рода «эйдос» или парадигма мистического богословия. Проводится сравнение некоторых ключевых понятий мистического богословия прп. Максима, с одной стороны, с «Ареопагитиками», а с другой - с учением свт. Григория Паламы. Сохраняя верность основным моментам учения «Ареопагитик», прп. Максим придаёт ему более отчетливое христологическое и опытно-антропологическое истолкование

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Беневич, Григорий Исаакович, and Дмитрий Александрович Черноглазов. "Mystical Theology and the Exegesis of Transfiguration in St. Maximus the Confessor." Библия и христианская древность, no. 2(2) (June 15, 2019): 145–76. http://dx.doi.org/10.31802/2658-4476-2019-2-2-145-176.

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В статье рассматриваются толкования прп. Максимом Исповедником события Преображения Господня, которые сопоставляются с его учением о мистическом богословии. Доказывается, что Преображение созерцается прп. Максимом как своего рода «эйдос» или парадигма мистического богословия. Проводится сравнение некоторых ключевых понятий мистического богословия прп. Максима, с одной стороны, с «Ареопагитиками», а с другой - с учением свт. Григория Паламы. Сохраняя верность основным моментам учения «Ареопагитик», прп. Максим придаёт ему более отчетливое христологическое и опытно-антропологическое истолкование

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В.А., Лебедев. "МИСТИЦИЗМ В ПРОИЗВЕДЕНИЯХ МАССОВОЙ КУЛЬТУРЫ". Вісник ХНПУ імені Г. С. Сковороди "Філософія", № 50 (27 червня 2018): 53–60. https://doi.org/10.5281/zenodo.1299000.

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The article analyzes the manifestations and images of mysticism in the works of modern mass culture. Mysticism (mysticism) is traditionally defined as a religious-idealistic view of reality, based on belief in supernatural forces. If initially it was the occupation of the intellectual elite, then, beginning with the twentieth century, mysticism more and more penetrates into the mass consciousness. It is shown that mysticism as a religious and philosophical phenomenon always coexisted with artistic and literary mysticism. Mystical motives have developed in a special way in such a direction as r

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梁, 成德. "Mou Zongsan’s Interpretation of the Taoist System of Mystical Teachings." Advances in Philosophy 12, no. 07 (2023): 1468–75. http://dx.doi.org/10.12677/acpp.2023.127247.

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Halilović, Seid. "What is theoretical Sufism: The relationship between theoretical and practical Sufism." Kom : casopis za religijske nauke 11, no. 2 (2022): 55–78. http://dx.doi.org/10.5937/kom2202055h.

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Mystical heritage in Islam is firmly grounded on the holy teachings of Qur'an, which is why it relatively quickly established itself as a popular cultural trend in early Muslim societies. However, until the 13th century, Muslims had developed exclusively the teachings of practical Sufism in their mystical schools, and in that period theoretical Sufism did not take the form of an independent discipline. It was not until Ibn ʻArabī and his influential disciples began to write about a systematized ontology based on the credibility of mystical intuition that theoretical Sufism became a new discipl

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Saeedimehr, Mohammad. "Islamic Mysticism and Interreligious Dialogue." Poligrafi 25, no. 99/100 (2020): 57–78. http://dx.doi.org/10.35469/poligrafi.2020.237.

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My aim in this paper is to investigate Islamic Mysticism and find out how and to what extent mystical views can build good grounds for a productive and fruitful interreligious dialogue. First, I provide a brief clarification of what I mean by the notions of ‘interreligious dialogue’ and ‘Islamic mysticism.’ Then, I explain three mystical principles as three bases for the promotion of interreligious dialogue. These are the metaphysico-theological principle of ‘the unity of existence’ (waḥdat al-wujūd), the anthropological thesis of fitra (primordial nature), and the hermeneutic method for inter

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Kéri, Szabolcs, and Christina Sleiman. "Religious Conversion to Christianity in Muslim Refugees in Europe." Archive for the Psychology of Religion 39, no. 3 (2017): 283–94. http://dx.doi.org/10.1163/15736121-12341344.

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An increasing number of Muslim asylum seekers and refugees convert to Christianity in Europe. The conversion motifs in these individuals are unknown. In this study, we applied biographical interviews in 124 converts. There were two dominant patterns: intellectual (42.7%)—intellectual plus experimental motifs (10.5%), and mystical (16.1%)—mystical plus affectional motifs (21.0%). Pure experimental and affectional motifs were rare, and there were no revivalist and coercive motifs. Demographic parameters (age, gender, education, family status, country of origin, traumatic life events, and refugee

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Fayyaz, Fatima. "Rūmī and Chishtī Mystics in the Subcontinent (18th Century to present)." Pakistan Journal of Historical Studies 6, no. 1-2 (2021): 1–28. https://doi.org/10.2979/pak.00001.

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ABSTRACT: From the eighteenth century onwards, Rūmī’s Ma ṡ navī significantly influenced the Chishtī Silsilah, one of the most popular mystic orders of the subcontinent. Biographies, discourses, treatises, and other writings of Chishtī Sufis reveal how Ma ṡ navī was integrated into theological and mystical debates within Chishtī ḳhānqāhs. The shared emphasis on the centrality of the pīr (spiritual guide) in both Rūmī’s mystical ideology and Chishtī Sufism allowed Chishtīs to frequently quote Ma ṡ navī in their discussions. Leading Chishtī figures referenced Ma ṡ navī’ s verses to support their

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Broadbent, Christine. "Celestial Magic as the ‘Love Path’: The Spiritual Cosmology of Ibn ‘Arabi." Culture and Cosmos 19, no. 1 and 2 (2015): 145–66. http://dx.doi.org/10.46472/cc.01219.0217.

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Nature’s secrets can be approached in a variety of ways and this paper explores celestial magic as the ‘path of love’ via the Sufi teachings of Muhyiddin Ibn al-Arabi (1165–1240 CE). Given the honorary title of ‘the greatest master’, al-Shaykh al-Akbar, he occupies a special place in the Sufi tradition, because his writings are by far the most extensive contribution to Islamic mystical philosophy. His terminology and works have become a main point of reference for most Sufi orders, partly due to the historical circumstances explored below. His teachings continue to be widely studied, and a ran

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Katz, Steven T. "Ethics and Mysticism in Eastern Mystical Traditions." Religious Studies 28, no. 2 (1992): 253–67. http://dx.doi.org/10.1017/s0034412500021582.

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Ethics and mysticism, we are regularly instructed, are if not antithetical, then certainly, at the very least, unrelated. This common wisdom is predicated on a specific understanding of morality and a flawed, though widespread, conception of mysticism and mystical traditions. It is yet another distorted and distorting manifestation of the still more universal misapprehension that mystics are essentially arch-individualists, ‘Lone Rangers’ of the spirit, whose sole intention is to escape the religious environments that spawned them in order to find personal liberation or salvation. Accordingly,

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Khondzinskii, Pavel. "Émile Mersch and theology of the russian diaspora." St. Tikhons' University Review 102 (August 31, 2022): 29–49. http://dx.doi.org/10.15382/sturi2022102.29-49.

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In 1933 the Catholic scholar Emile Mersch published his work “The Mystical Body of Christ” (Le Corps mystique du Christ), in which the concept of the “mystical body” was traced from early Christian times to the beginning of the 20th century. Having paid tribute to Eastern fathers, Mersch believed that this concept reaches its final synthesis in the works of the “French school” authors in the 17th century, where the concept of personal mystical unity with Christ, dating back to the Rhine mystics, is combined with the idea of St. Cyril of Alexandria and St. Hilary of Pictavia of the “natural” un

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Evlampiev, Igor I. "The philosophy of L.P. Karsavin and the mystical teachings of Kabbalah." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 16, no. 2 (2022): 634–43. http://dx.doi.org/10.25205/1995-4328-2022-16-2-634-643.

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The article proves that the philosophical system of L.P. Karsavin has a number of concepts borrowed from Kabbalah as a basis. Karsavin describes the relationship between God and the world in accordance with the concept of tzimtzum, according to which God limited himself in a certain sphere in order to give place to created being. Karsavin's concept of evil and his idea of Adam Kadmon as the original integral, divine state of man also have Kabbalistic origins. The article expresses the conviction that the use of Kabbalistic ideas does not contradict Karsavin's statements about the Christian nat

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Woods OP, Richard. "Mystical Union in the Teachings of Ibn ‘Arabī and Meister Eckhart." Medieval Mystical Theology 22, no. 1 (2013): 74–90. http://dx.doi.org/10.1179/2046572613z.0000000005.

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Koshemchuk, T. A., M. L. Reysner, and M. Yahyapour. "Antropological Concept in Mystical Poetry of Parvin Etesami." Concept: philosophy, religion, culture 5, no. 4 (2021): 186–99. http://dx.doi.org/10.24833/2541-8831-2021-4-20-186-199.

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The essay reflects on the creativity of Parvin Etesami (1907 – 1941), a distinguished Persian poet, little known abroad. We highlight anthropological teaching based on the religious worldview as one of the aspects of her mystical poetry. Created in the era when Persian literature and its classical tradition were breaking, Parvin’s poems affirm loyalty to the mystical tradition and the ways of self-creation of an individual laid down in it. The article shows that the Muslim science of behavior guides a person striving for wisdom and determines their path. The preaching of morality in Parvin’s p

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Amonova, Zilola, Marifat Rajabova, Hilola Safarova, Mekhrigiyo Shirinova, and Zufnunabegim Akhrorova. "The teachings of Hurufism and Nasimi’s poetic skills." E3S Web of Conferences 538 (2024): 05037. http://dx.doi.org/10.1051/e3sconf/202453805037.

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The article describes the stages of the formation and development of the Hurufian order and the influence of this mystical direction on the work of Imadiddin Nasimi. In addition, comments related to the uniqueness of Nasimi's style and themes are noted. Poems of the poet on various topics were subjected to ideological-artistic analysis. It is also based on the fact that Nasimi's poetry was a source of inspiration for the work of many poets. Based on the analysis, scientific conclusions related to the topic were expressed.

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Razzokov, Alisher. "ARTISTIC INTERPRETATION OF MAQAM OF FAQR AND IMAGE OF FAQIR IN THE WORKS OF ALISHER NAVOI." INTERNATIONAL JOURNAL OF ALISHER NAVOI 1, no. 2 (2021): 73–79. http://dx.doi.org/10.26739/2181-1490-2021-2-8.

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This article examines the artistic interpretations of the status and images of poverty in mystical teaching in the works of Alisher Navoi. The author of the article has first studied the definitions of the status of poverty in Islamic history, the latest mystical teachings, and other areas of thought and opinion. The history and definitions of the word «Faqr» were written by the first authors of mysticism, such as Abu Nasr Sarraj, Abu Talib Makki, Shahabuddin Suhrawardi and Ali ibn Usman Hujviri, as well as from the representatives of the Naqshbandi sect belongs to Alisher Navoi, Khoja Bahaudd

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Nikolaeva, A. B. "Variants of the hermeneutical interpretation of the Bardo Thedol text: allusions and metaphors." Herald of Omsk University 29, no. 2 (2024): 57–65. http://dx.doi.org/10.24147/1812-3996.2024.2.57-65.

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Tibetan Buddhism is represented by several schools or traditions, each of which includes certain religious and mystical practices and is based on the meditative experience of the guru. In addition, Tibetan Buddhist schools are based on specific teachings presented in written and oral sources. The study of written sources is carried out most often from the standpoint of hermeneutics and textual studies, since it requires interpretation, interpretation and understanding of existing texts. One such text containing a special Tibetan teaching is the Bardo Thedol, or Book of the Dead, which largely

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Ateş, Hayrul Nisa. "Sufismus und Theologie - Grenze und Grenzüberschreitung in der islamischen Glaubensdeutung by Reza Hajatpour." Ilahiyat Studies 13, no. 1 (2022): 165–69. http://dx.doi.org/10.12730/13091719.2022.131.238.

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Mysticism is a religious phenomenon open to different interpretations, and it receives varying expectations from its followers, which corresponds to the nature of the religion. All religions act with the schools of thought and doctrines within the same religion. In his book Sufismus und Theologie - Grenze und Grenzüberschreitung in der islamischen Glaubensdeutung, Reza Hajatpour addresses the most important aspects of mystical theology. The investigation is primarily intended to analyze the approaches of teachings and understandings from the offer of Sufi beliefs and the associated controvers

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Zhirtueva, Natalia S. "The material and the ideal in the context of typology of the world`s mystical doctrines." Vestnik slavianskikh kul’tur [Bulletin of Slavic Cultures] 61 (2021): 104–14. http://dx.doi.org/10.37816/2073-9567-2021-61-104-114.

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The phenomenon of mysticism is one of the most controversial issues in modern humanities. We still lack generally accepted typology for mystical traditions of the world. The paper studies the issue of correlation between material and ideal beings, which constituted the basis of the most common typology of mystical doctrines. The research of mystical traditions, formed in Christianity, Islam and Buddhism is carried out on the basis of the comparative analysis methodology. The author comes to the conclusion that one may trace two stages in the mysticism’s development. The first one, ascetic, whi

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Mirisola, Nicholas David. "A Comprehensive Meta-Analysis of Nicholas David Mirisola’s Metaphysical Claims in “Metaphysical Sherpa: Misunderstood Mystic”." International Journal of Research and Innovation in Social Science VIII, no. XVII (2025): 99–152. https://doi.org/10.47772/ijriss.2024.817psy0010.

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This meta-analysis critically evaluates the metaphysical claims of Nicholas David Mirisola as presented in Metaphysical Sherpa: Misunderstood Mystic, focusing on reincarnation, interconnectedness of consciousness, and mystical experiences. By employing interdisciplinary methodologies, the study synthesizes qualitative and quantitative data, including surveys, case studies, and theoretical frameworks, to explore the validity and significance of Mirisola’s assertions. Findings reveal statistically significant evidence supporting his central themes, such as personal transformation, spiritual awak

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Rustom, Mohammed. "Mysticism and Rational Inquiry in the School of Ibn ʿArabī". Üsküdar Üniversitesi Tasavvuf Araştırmaları Enstitüsü Dergisi 1, № 2 (2022): 172–82. http://dx.doi.org/10.32739/ustad.2022.2.35.

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Despite the fact that some of the main followers of the famous Spanish Muslim mystic Ibn ʿArabī (d. 638/1240)2 were well-versed in the discipline of philosophy, the school of Ibn ‘Arabī is often not regarded in Western scholarship as a philosophical school in the usual sense of the term. This is because Ibn ʿArabī’s followers tend to tackle the central problems of philosophy through the medium of mystical and religious symbolism (all here positively understood). In order to properly present the teachings of the school of Ibn ʿArabī as a unified philosophical perspective, therefore, I will argu

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Irawanto, Rudi, A. A. Ngurah Anom Kumbara, I. Nyoman Suarka, and I. Ketut Darmana. "ARTICULATION OF THE JAVANESE ISLAMIC MYTHIC IDEOLOGY IN THE KRUCIL KEDIRI PUPPETS." E-Journal of Cultural Studies 15, no. 1 (2022): 1. http://dx.doi.org/10.24843/cs.2022.v15.i01.p01.

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The Cipto Manunggal Kebatinan Community is a mystical community that has developed in the Kediri area of ??East Java, which strengthens its ideological identity through the Krucil puppet art. Krucil is constructed as a performing art from the kebatinan community, which displays the concepts in the kebatinan teachings they profess. The main concepts in kejawen teachings are reconstructed through symbols in the Krucil puppets, so that the core concepts in kejawen teachings have new meanings. This study uses a critical ethnographic approach to dissect the ideological concepts in the wayang Krucil

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