Special Issue INTERNATIONAL JOURNAL OF HUMANITIES AND January 2016 CULTURAL STUDIES ISSN 2356-5926

Analysis of the theoretic relationship between mysticism and politics

Mehdi Heydari Assistant professor of and literature group at University of Yazd [email protected]

Abstract

Mysticism and politics are two of the most important grown branches of human knowledge and gusto that the function of most of them is different from the other. Mostly, it is supposed that politics focuses on exterior world and mysticism tends to interior world; but despite of these differences, an obvious cooperation and accommodation aspects are seen in these two branches of human knowledge and culture in theoretical and historical terms. In this study, we intend to describe and analysis the relationship between mysticism and politics from the perspective of contemporary Persian-speaking thinkers and also Sufi (especially initial Sufis). For this purpose, at first we express the ideas of advocates and opponents of the theoretic relationship between mysticism and politics among contemporary thinkers and then we’ll analysis and evaluate them. In the next step, we’ll investigate the remarks related to this subject in initial Sufis books and finally we’ll compare and assemble them. As we shall see, despite of lack of consistency between mysticism and politics in some ways, these two have a longitudinal relationship with each other in many positions and also initial Sufis that were closer to mysticism sources have mentioned this subject implicitly.

Keywords: mysticism, theosophy, politics, theoretical.

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Introduction The concept of politic culture in the sense of how culture and politics effect on each other mutually is not only new, but also exists in specialized politics text since this science is studied (Sariolghalam, 1389 number: 20). In the idea of contemporary researches there is a close relationship between culture and politics in every society. Political culture represents the fact that each set of values, attitudes and features builds its cultural structure. For defining the political culture, Almond said: “ It is a set of cognitive, analytical and emotional interests that is expressed toward political phenomenon” (Haman: 21). Fukayama explains this with an example like this; he expresses that in Germany and United States, people tend to meet each other for solving their problem and their living environment problems, while in France and Italy, wealthy know the government as the solvent of problems. In fact, these generally unconscious trends cause the formation of cultural processes and their effect on political and economic scene. Therefore, understanding the cultural trends of a society is one of the important factors of knowing a scholar of political science. (Haman: 12 and 13). Therefore, it can be concluded that mysticism that is one of the important conscious and unconscious cultural elements of Islam, has had an important role in political structure of Islamic society. In this research, we want to examine this ratio specifically and on the base of scholars’ assumptions. This research is fundamental and has been done by library method. History of research has been described and analyzed very well in the evaluation of pros and cons’ comments.

Mysticism and politics One of the important questions that attracted scholars’ minds especially in contemporary age and Iranian society, is that do mysticism and politics have a relationship with each other or not? And if yes, how two sciences that one of them is divine and the other one is terrestrial and one of them belongs to aggregation and the other one belong to division, are related to each other? Or, based on the word of one of the researchers, mysticism flourishes our true essence and politics leads us to routine and other’s existence so how they are related to each other? (Hakkak, 1381 number: 73). There are two general points of view about the theoretical relationship between mysticism and politics and refusal or possibility of producing a political thought out of that: first point of view is comments that believe in the absence of political idea’s birth out of the scene of mystical idea or evaluate the influence of these two in each other negative and the second point of view is comments that believe in the occurrence of political ideas out of the mystical scene. We need to determine our mean of the relationship between mysticism and politics, before expressing these two groups of assumptions. Our mean in not the presence or absence of one or more Sufis and mystics in political and social roles, because it is like that investigate the category of doctors and jurist according to the special political, social and economical works that they dis in times past, and be claim of investigating the relationship of medicine or jurisprudence with politics. Also, we are not talk about that whether mysticism and politics have gathered in the essence of one person in history,or not? The aim of the mentioned relationship at first, is not that whether mystics and politicians have taken any allusions, allegories, similes or metaphors out of each other’s mystical scene or not; for

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example a doctor could simulate a virus or a cancerous gland to some political forces but not be politics scene, however, in the following we’ll show that these exploitations also are a good psychological sign of mystics’ and other classes of society’s policy thinking (RK Mojahedi, 13788: 303 and 304). Our question here is that whether a reasonable extension of mystical knowledge leads to politics and whether mystical knowledge has a theoretical effect on politics scene or not? In this article, we express first and second category’s comments briefly and then we’ll analysis them.

Opponent’s views: 1. Fathali 2. Akhoundzadeh and : These two individuals are the representatives of a part of open-mind individuals of Mashrouteh that are staunch opponent of the relationship of mysticism and even religion with politics. Their argument is as follows: The political and social effect of mysticism is lethargy, depression, isolation, wane, decline and prolapse; but mystical attitude is nothing but passive reaction against military invasions and social cruelties. In other words, mysticism is an ideology that is created for justifying historical and social failures and the individuals that could not have an active political and social movement refer to their internal world for escaping from visual facts of the society. In the meantime, mysticism is the sublimated form of repressed instincts of the individual or society and the currency of mysticism is also the reason of mentioned social situations (Parsaniya, 1387 number: 31 and 32). It should be noted that in the recent age, this comment has found new fans that express the negative role of mystical thought compared to political thoughts for sure. West orientation and the definition of mysticism based on experience and translation that causes modern skepticism are of this category’s features (Haman: 33 and 92). 3. Ali Shariati and Jalal Al-e Ahmad: These two individuals are not optimistic about the effect of mystical attitude in political thought scene. Unlike the previous group, there is not an optimistic attitude about theoretical and practical politics of west. Shariati’s critic about the political works of mystical attitudes is focused on political function of some of the mystics and their critical evaluation, more than focusing on the relationship of mystical knowledge with political thoughts. This view tries to connect the political decline of Islamic world to the mystical thought. The most major reason in this view is some of the historical evidences that show the influence of mystical thoughts among some of the kings that have extracted the leadership of the Islamic society out of its cultural context and occupied the power of the Islamic society. The dominant figure in this way is critical-social and left. (Haman: 42 and 43). 4. Seyyed Javad Tabatabayi: He is one the extenders of first group’s way that know the Iranian mysticism as a reaction to political failures in fourth and fifth hegira centuries and assigns the domination of intrinsic interpretation on rational receipt as the reason of the descent of Iranian culture. His results are as follows:

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Mysticism ↔ politics World’s death ↔ world’s survival Inside ↔ outside God and human ↔ human, god and the world Elitist-oriented ↔ society-oriented Asocial ↔ social Power acceptance by need ↔ production and distribution of political power Anti-post ↔ tenure of posts (Baghrifard, 1384 number: 122 and 123) 5. Abdolkarim Soroush: He believes in the negative effect of mysticism on politics because of the following reasons: 1) Lack of the connection between internal sovereignty and political sovereignty: A) The requisite of spiritual sovereignty is disciple’s pure obedience, but pure obedience has not meaning in the political sovereignty. B) President of the society should be criticizable and people’s responder, while leader is himself the proof and argument. C) In the internal sovereignty, the emulators opts his leader by himself and necessarily the selection is done from above. 2) Separating the non-rational management of rational management: Nowadays, demystification has been done in the domain of management, while mysticism is a kind of mysterious knowledge. 3) Natural contrast between mysticism and politics because of the following reasons: A) The existence of human incontinence and world’s worthless elements in mysticism B) The algebra thinking and wondering projection of mysticism C) Mysticism, the theory of the minority not the majority D) The growth of violence and opposition toward the dissidents and tolerance with tyrants E) The relationship between the leader and the disciple and pure obedience F) Lack of the general mystical conduct and individualism (Haman: 125 to 127; Roudgar, 1387 number: 37 to 39). 6. Mohammad Mehdi Mojahedi: Some of the reasons for his opposition to this topic: 1) The spirit of disclaimer form the world in mysticism 2) Opposition to philosophy and contention and minor mind in mysticism 3) Politics’ righteousness against the station of “layoseloemayafalo” in mysticism 4) Common and showy functions of Imams in the station of politics 5) Numerous errors of mystical explorations (Mojahedi, 1378: 307 to 311). 7. Mohammad Hakkak: According to two factors, he is a disciple of this relationship but he believes that mysticism and politics in each other also lead to deterrence. This effect is caused by human’s low capacity and it is not related to the nature of mysticism and politics. Mystics are threated to politics avoidance and politicians are threated to mysticism avoidance (Hakkak, 1381 number: 70 to 75).

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8. Alireza Al-e Bouyeh: He has investigated the mystical behavior in terms of being individual and social and has voted this sentences’ individualism in many cases; for example, mystical behavior doesn’t judge other’s behavior. In his idea, the factors that deter the entry to social networks that exist in mysticism are as follows: 1) Emphasized invitation to silence 2) Emphasized invitation to solitude 3) Emphasized invitation to low consumption 4) Emphasized invitation to nightlife and note 5) Pessimism to ourself and optimism to others 6) Fatalism and depending attitude 7) Inviting to being solitary (Al-e Bouyeh, 1388 number: 180 to 191). Disciples’ views: The disciples of the relationship of mysticism and politics are generally two categories: one of them, is those that have a selective and fallacious attitude to Islamic mysticism and try to justify the modern politics with a mystical attitude and the other one is the group that study the political-social thoughts of Islamic mysticism (Bagherifard, 1384 number: 128). In fact, there are different thoughts also in the disciples. Some of the individuals of this group believe in the general influence of mysticism on politics; it means they believe that mysticism just determine politics’ framework and aim and does not enter its details. The other group sees that the role of mysticism in detailsmore important. A group also advises the mystical attitude in politics scene because of its facilitation. Now we want to investigate mentioned groups: 1) SarjanMalkom, YahyaDolatabadi, Ali Dashti: These individuals’ theory that is presented in the age of Mashrouteh in terms of historical aspect, knows the mystical political and social thought against juridical-political severe and sometimes rough viewpoint. Arguments that are used in this theory, are mostly an affidavit to some historical evidences related to the age of Safavieh and Qajar (Parsania, 1387 number: 18). In fact, they present mysticism in a western cover to use its facilitation against the jurisprudence and jurists (Bagherifard, 1384 number: 128). 2) EqbalLahouri: His thoughts entered to social culture of after thirties. Eqbal was looking for organizing a resistant political thought against west’s political movements, through mystical concepts. He wasn’t optimism about Marxism thought and his social impression was raised from Islamic mysticism with his own philosophy of mysticism. Dr. Shariati also was implicitly accompanying with EqbalLahouri in this view (Parsania, 1387 number: 48 and 49). 3) Ayatollah Ruhollah Khomeini: Imam Khomeini mostly has shown his ideas about this topic in his action and speech. In his view, if the human be amended, the society and the world will be amended as well and it is the axis of his political thoughts. Imam focuses on internal refinement of human more than everything and knows the placement of power and rule in the wrong hands as the reason of the corruption of society (Esmhosseini, 1387 number: 9). In Imam’s thought following the

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corrupt government barricades the felicity of society in large-scale, as bondage of passion barricades the individual felicity. Imam once said: “tolerating the injustice is like tyrannizing, both of them are from the region of lack of refinement” (Barzegar, 1383: 32). He believes that the seeker to god will come back after completing the whole way to god and for god (MansouriLarijani, 1385 number: 155). 4) Saeid Nafisi: He implicitly believes that mysticism has a positive effect on politics. Lack of the class and free privileges of the secretary is one of the features that in Nafisi’s view have linked the Iranian mysticism with political protest. In his view, the Iranian’s turning to pre-Islamic mysticism and after that in the age of Baniomayyeh and Baniabbas, was a reaction to class disputes and contests (Nafisi, 1388 number: 52 to 54). 5) Mohammadtaghi Jafari: He has divided mysticism to two positive and negative parts (unreal and real) and believes that positive mysticism not only does not secludes the individual from society, but drives him/her to attempt and enter to politics scene. He believes that, the mystic feels responsible toward his/her fellows due to this fact that life and human are manifesting god’s attributes. AllamehJafari believes that separating the mysticism and politics is possible just in the case of dummy definitions of mysticism and Machiavelli understanding of politics and also relates the separation of these two scenes to mystic’s disability that can not manage the material and meaning completely (Bagherifard, 1384 number: 133 and 134; Barzegar, 1383 number: 25). 6) AbdollahJavadiAmoli: He rejects the definition of mysticism to absolute peace and expresses that noting to god and move in souls could not barricade mystic’s duties in the material world. Therefore, mystic also has an epic presence in the world of multicity (Haman). 7) Reza DavariArdakani: He believes that we should not ask mystic to tell us about the economy (banking without lucre). Mystic can remind us that where we are and how far we are from the destination. Mystic’s effect on politics is goal setting and raising the general plan. Mystic can be the tutor of people’s mind and strengthen their mind’s house and see the far horizons of politics (DavariArdakani, 1379 number: 266 and 272 and 277 and 278). 8) MostafaMohagheghDamad: He cites his theory to the opinion of Mr. MohammadrezaQomsheyi. He proves the necessity of worldly power of god’s caliph besides his spiritual power and lack of the separation of polar and caliph and the necessity of reasoning and believes that arise with divine mercy can find a mystical dependence (MohagheghDamad, 1377: 625; Bagherifard, 1384 number: 135). 9) HamdiParsania: He believes that the mystic that has his own life’s fear and spiritual felicity can not have a same connection with all of the political behaviors and actions, but he needs a guidance that supply his desired conduct. However, he says that mysticism does not act in politics scene directly, but opts a jurisprudential vision appropriate with its own internal vision. Therefore, in his view mystical vision does not result in and determined political sentence. Mystical

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vision emphasizes the jurisprudential vision to politics and political jurisprudence has its own sentences. Therefore, if there is a dispute in political visions of mystics it is not related to their mystical thought, but it refers to their jurisprudential vision (Parsania number: 106 to 108 and 116 to 118). 10) Mohsen Mohajernia: Although he believes that there is not a direct relationship between mysticism and politics, but he remarks that the history of both knowledge shows that politicians from politics station have considered mysticism as mystics from the mysticism station had a glance on world affairs and livelihood works management (Mohajernia, 1387 number: 56). 11) Mohammad Hakkak: He believes in the connection of protection and completing to the positive impact of the relationship f these two phenomena. The impact of protection is one-way and it is from mysticism on politics. The things that save the politician of the risk of sinking in power are ethics and virtue. In his view, the impact of completing is two-way. It means, mysticism completes politics in common meaning (the technique of administrating justice in society’s territory of material life), because human is not a pure material, he is also meaning. Apart from that his life in the other world is basically spiritual, half of his life in this world is also in this form and more importantly, his spiritual life in the other world is formed besides his material life. Of course, this does not mean that the details of human’s mystical conduction should be noted in political planning (Hakkak, 1381 number: 73). 12) Alireza Al-e Bouyeh: He enumerates the encouraging factors of entry to social networks in mysticism as follows: 1) Love to god and creatures and compassion to people 2) promoting to business and trade 3) generosity and sacrifice 4) manliness and chivalry 5) enjoining good and forbidding bad He call the mystical behavior, social behavior because of that it barricades the individual’s assaults to society (Al-e Bouyeh, 1388 number: 178-179 and 192-199). 13) Mohammadjavad Roudgar: Referring to prophet’s behavior in upbringing the humans and their relationship with people besides proximity to god, he results that god and people have not any conflict with each other and he also writes: “ Admittedly, the person that will be related to the total caliph of god, have the power of controlling the passion and dealing with despotism to removing it or the one who just have political management and tool wisdom? Absolutely, an awesome look includes a wise look” (Roudgar, 1387 number: 43). 14) Qader Fazeli: He believes that mysticism gives the power of rise to human in recognition scene and politics do the same in action scene. Hence, each of these two will weaken without each other and will strengthen with each other (Fazeli, 1387: 11). He writes: “ Legal physiognomyis that the human know the relationship of heaven and earth and be noted of the unseen world’s effects on the testimony world to mange it better” (Haman: 122). In his view, the governor is obeyed somewhat that the obedient be right. He believes that social kindness is more important than social concerns and he also believes that mystic’s

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interest to society is the interest to right and occurs social concerns in him for amendment and not for presidency, because mystic sees all the creations as a appearance of god (Haman: 141 and 219). The similarity of mystical polar and leader of the society is of another topics that Fazelibrings up in this subject (Haman: 60). 15) Hamidreza MozaheriSeif: He believes that mysticism is naturally related to politics, because when the mystic achieved to genesis in the place of sincere people (people who modify themselves), moves another time from the position of sincere people to the place of sincere people, but this time not with purifying themselves but after this he will purify human societies (MazaheriSeif, 1388 number: 30). Mazaheri talk about the modality of inside’s appearance in outside with explain the reform of Arabian people such as FeizAqdas and FeizMoqadas and results that a complete mystic tries to demonstrate the names of god in politics scene. If the government was divine it should have demonstrated god’s name and stooped in front of them and if it was not so, he tries to make such a government (Haman: 77). Therefore, in his view practical monotheism brings up the politics in the domain of mysticism with factors such as freedom, unity, strength and fighting against oppression (Haman: 148). 16) Mohammadreza Darvish: He knows the tolerance and lack of the fundamentalism as some of the natural features mysticism that cause the negation of religious intermediation and equality of all people and no need to god’s representing. In his view, paraphrastic method of mysticism that rejects monopolization in understanding the meaning, causes to the creation of political democracy. Therefore, in his point of view religious pluralism is the precondition of political pluralism in religious societies and this subject matter will not be resulted unless with mystical attitude. He even knows the practical result of reproaching as a fight against in human’s increasingly seeking and exploitation and generally, they believe in the positive impact of mysticism in politics scene. In fact, he also describes mysticism with western foundations to use it against jurists (Darvish, 1378 number: 27 and 28; Bagherifard, 1384 number: 128).

The analysis of the opponents and disciples view As we have seen, opponents was citing to some reasons for proving their word. One of the mentioned issues was that mysticism is a reaction toward political failures in Iran and is a sign of fall and decline of intellection. Even if it is right to say that when some raiders like the Mongols attacked to Iran, our history declined, we could not say that mysticism has been created because of Mongols’ attack to Iran or other attacks. Mysticism has different domains that there is not any sign of disappointment in them, because a real mystic looks at the origin and never will be disappointment. Of course this point is correct that the human seek for a haven in the place of despair and socially maybe the boom of kings in the age of Mongol can be justified in this way, but disappointment was not always the source of attention to mysticism and even if we suppose that mysticism is the haven of disappointed people, its not disappointing itself and removes disappointment from the human; as many of champions were mystics and many of Sufis were killed in the fight against Mongols. Of course, even if

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we remind the history of Iran after Mongol, we would understand that firstly perfection age of Islamic mysticism is not after Mongol and secondly the mystics of the age of after this attack pays attention to politics more than their predecessors (R K Davari Ardakani, 1379: 262 and 263). Another objection that had been raised by opponents is the world evasion in mysticism. The fact that mystical thought cannot lead to political thought based on world’s originality is completely correct, because mystics consider a purpose and destination for the world and what is in it. World is in the longitudinal connection with the other world that will defined and here is where each act of mystic in outside finds an internal appearance that enhances him or push him back in his conduct way. In elitism domain of mysticism it should be said that it is true that mysticism offers deeper layers of religion that its understanding is difficult for plebeians, but it should not be forgotten that mysticism have doubt steps and the minimum level of that is necessary for the minimum piety. Therefore, mysticism connects to appropriate levels of it in the society in its different layers; it means that it will be socialism besides being elitism. In addition, it should be noted that politics is also elitist, because the persons that come to this scene are usually of elites of the society. Therefore, both of mysticism and politics are elitism in the level of their main members, but both of them have a social role that connects them to different levels of people. For example, corrective behaviors of Abousaeid Abolkheir can be mentioned that covered his deep thoughts in the cover of words and was used to down his kind of speech to the level of plebeians’ understanding. Firstly, misanthropy was not also among mystics in all of the historical ages and secondly, is not the nature of mysticism; but it may refer to the character weakness of mystics and Sufis. Also, the reason of the resignation of some mystics from politics in the ages of the history of Islam was the existence of some tyrant governments that the only way of their rescue and even awareness was isolating. Even, some of the researchers believe that if mystics couldn’t reduce tyrants’ cruelty in fights, at least they have created a competitor called Pir for world rulers to two rulers rule in one region; the first one on body and the second one on the soul (R K Sharifian, 1385 number: 135). The problem of inner caliphate was of other places of dispute. Mystical thought is very important in its place and certainly is the complement of outward caliphate. The one who has lived just in the outward world does not deserve the management of human society, because he is a shallow person. But the topic of pure submission can be discussed more. As we know, the submission of disciple from god is related to individual journey and in the domain of appearance world, mystical Pir often is not beneficial of his own internal caliphate, but he may use his internal knowledge for discovering the fact of affairs, but he utilizes intellection and reasoning tools in the world of multiplicity and tries to reclaim the society with this weapon. If such characters are found rarely in the history, it shows the characteristic asthenia of Pirs and leaders that could not unite the internal and outward caliphate together. Of course, it should be acknowledged that the topic of pure submission in mysticism have some basic differences with the submission from the leader of Islamic society, but this mystical vision sometimes exists in some political positions like martial issues. The point that commander’s

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sentence for his subordinates is a must and he should not explain the reasons of his sentences nowadays is almost accepted in politics world. The only difference of political and martial mere conformity with mystical conformity is in being consciously and unconsciously. The soldier does not obey a commander consciously. He doesn’t have the right of choosing the commander but in the way of conduct, the mystic opt his master by himself. Being the Passover of commander is not the necessity of being soldier but being the Passover of master is the necessity of perfection seeking (Fazeli, 1387 number: 57). Qader Fazel even believes in this domain that if mysticism and politics gathered in one person and converted his conformity to a mystical-political conformity, it can be called as the great submission (Haman). The mysterious of mysticism has some similarities to politics, because political affairs are also complicated and mysterious, but the tool of revealing mystical secrets is intuition and political secrets are often revealed by intellection. Also in this area, the principles of mysticism and politics are not fit together and each of the human’s cognitive abilities should operate in its own area. Of course, it should not be neglected that there are some secrets in politics world and mysticism world that are revealed by intuition and intellection respectively; it means that in some cases human’s cognitive abilities should be mixed together. In the case of mystical wonder it should be noted that this situation is completely normal for the persons who have opened their eyes to the depth of life’s metaphysical, as FeizKashani knows this phenomenon visible for the mystics that are in the first steps of spiritual purification (Izutsu, 1385 number: 105 and 106). In the opponents’ arguments mystical wondering that is the result of mystic’s victory is in the recognition of the essence of god and for sure it will increase with more recognition (Baghrifard, 1384 number: 130). In fact, mystical wonder is the result of human’s disability in recognition the essence of god and Salami in this regard said: “valaisafelhaghighatehayreezaahaghighezaheramakshoufelelhaghvalakentasirefihelkhalghbeg hosoremahallahom an bologhelhaghaeghvaltabayenmahalelkonanalmakkon” (Salami, writings, 1388 sun, vol. 3: 458). The topic of algebra and negative tolerance of Sufis often refers to their Ash’ari being and not to their mystic being. This point that mysticism behaves with opponents with violence firstly is different with the view of many other theoreticians of this flank that believes that mysticism is tolerance- oriented and secondly the outward violence in mysticism is not always negative, because mystic fights for the purification of the living scene from tyrannies. As Mr. Hakkak has mentioned, the impact of inhibitory is related to mystics’ low capacity. Not judging the behavior of others is a feature that mystics are committed to, but not in any case and any place, as the history of Safavieh age is full of them judgments about unjust rulers. An invitation to silence, low consumption, nightlife, pessimism to gee and trust are of positive features of mystics that even are effective in strengthen their justice seeking spirit.

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These features are also seen in many of Muslims that had participated in all political affaires including the wars. Silence also has its special worth but silence against tyrants is not true! Being single is one of the deviations that has penetrated in Islamic mysticism and it is a negative act for sure that is not related to the essence of mysticism. About Marxists and liberal’s use of the concepts of Islamic mysticism it should be noted that these adoptions were often along changing this expressions’ meaning. As the issues of experience and a=translation, doubt, wonder, beingpeople-oriented, equality and diplomacy of Safavieh is from this kind. West-oriented and east-oriented reading of mysticism whether for proof and rejection of mentioned relationship is not documentary due to usage of non- Islamic foundations. Considering mysticism exclusively in an anti-racial vision and highlighting the movements such as Shoubieh commotion in mysticism is a kind of desired confiscation and denying the depth of mystical thought’s fighting against oppression. Here, to achieve the final result we should examine the relationship between intellection and intuition to discover the relationship between politics and mysticism. As we said, each of intellection and intuition has their own slightly domain, but this is the fact that these two faculties can even enter to each other’s domain. Rasel believes in this regard: “ The confrontation between intellection and instinct is mostly illusion. Instinct or intuition or insight is the thing that leads us at first that intellect reject or confirm it later, but conforming a belief in the case that it is possible in the final analysis is the agreement of that believe with other beliefs that are not less important than the discussed instinct belief. Intellect is a coordinator and promoter force and not creative. Even, in the territory of pure logic also this is vision that discovers new things” (Rasel, 1386 number: 49). In addition to this, even if we know the activity domain of intuition and intellection separate, again, these two areas could not be unrelated. Appearance and reality world has a longitudinal relationship and inevitably, every inside has an appearance aspect and vice versa. Although some of the researchers deny this relationship, a warrior wrote: “A linear relation, the causal relationship between the two sides, both cognitive and non-cognitive factors (sociological and psychological) is included. In this way,it's not possible not only productive communicate between actual perceptions and credit perceptions in terms of rules but also among actual perceptions, lack of material copiesCases, can prevent from the productive communicate, as the philosophical premises on the experimental results can not be reached, and vice versa such the proportion doesn't hold a relation between the intuition cases the predictable manner from any side (Mojahedi,1378) As Dr. Davari Ardakani said it's not intended to infer the theoretical mysticism from assumptions of economics or politics. Mysticism specifies the direction and purpose and general scheme, but doen't it end there? I don't agree with ARDAKANI and Parsania here. This mysticism determines the surface affairs and when it has been reached to pluralized world endorse a vision of jurisprudence and its effect is temporary, to limit the powers of the prodigious mysticism. The deep impact of spiritual, mental vitality and having vision to diagnose right and wrong, including works that appeared in the surface universe. It precisely at this point is determined the difference

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mystic politician between who is merely the supreme politician. Jurisprudence and mysticism are two sides of the same coin and both have no value without being each other. Someone who only believes in the Jurisprudence, he also uses it in the world of politics. But his depth and motivation and thought remain on the surface and do not penetrate into it. Unfortunately, Nowadays the problem is the appearance and personal thinking. As Tocqueville has shown the relationship selfish feeling or self-centered and reduction of national sacrifice in Western democracies (See Sower, 1383 p: 44). Schopenhauer says" someone who exceeded the detailed limit and re- recognize the fact , he finds the differences between appreance and doesn't related to the essence of a thing. The procrustean of the suffer is the same. (Stacey, 1384 Page: 338) Moral values motivated by the self mystical experience. If we're not the only one strap and everyone has their own individual self independent but united continually know with other people's lives and the life of God , then we can have hope of salvation (ibid: 335) and this is where the mysticism linked policies. As Freund in the book "what is politics" says Everyone thinks that his mission is to devote himself to social ideal, he has no choice to become politician. Therefore, mysticism establishes certain moral traits such as courage, tolerance Passion, Generosity, silence power and appropriate word here in Mystic that these features are actually very necessary for politicians And also to promote the value of service to each type of mysticism, promoters the political view. However, this phenomenon is formed The mystic gather aspects and stages of the world. In fact, humans have ontological status based on knowing the truth and with the presence in the pluralized world, experience the other aspects of this . Trust, truth-and devotion develop the mystic's vision of society and his influence in the heart, but someone who is immersed in the pluralized world But those who immersed in the world of multiplicity and cut his field of origin and seeking personal gain and his own fantasies, his rule was Satan. The popularity is the properties of mysticism and we know this trait is a urgent needs for a politician. As examples, contemporary Syastpzhvh, calls the popularity the promising glory future calls (see ibid: 103) Due to these properties when mystics consider the political order feasible , Power function of human knowledge is (intuitive knowledge) In the next section we want to study the ideas in the literature regarding the relationship between Sufism and Sufis and politics.

Theoretical relationship between Sufism and politics from the perspective of Sufism In addition to individual Sufi traditions in prose texts, also some social etiquette suggests this indicates that Sufis are also issues the pluralized world. The books sometimes, emotional and psychological disorders are described by mystics, which incite him or positive social behaviors. Business problem, including issues that have always been motivated conflict between Sufism and Sufis. Many Sufis due to its positive social effects, the business license voted. Salma example by quoting the Messenger of Allah, Ibn Umar vote on it as follows: The Messenger of Allah said upper hand is better than the lower hand and Ibn 'Umar said, the upper hand is needless and the lower hand is asker. in perspective of Sufis group the beggary is a pest social. And therefore they have promoted the thought of this issue in their books and believed that between mysticism and action are inextricably bound. (For samples 95, computing, -93: 342; the same classes, 1372 p. 281; as, notably, the 1372, Vol. 2: more Ref:

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Salma, writings, 1388 Sun, Vol. 3, Issues 1969: 183 and 184, 186 and 194). Sufi knows the most mystic people are more diligent in carrying out the commands of God and adherence to Nabi (the same classes, 1371: 214). They look at the social issues deeply and are trying to create reform, the good companionship and good behavior. As Zvalnvn says the mystic socializes with people with goodness. (Rabbit, refine, 2006: 192) Razi's Alzohd book as followos: If you like to be the chosen of God, make peace and friendship among the people and love everyone who is your enemy.( Razi, Abu Hatem, 1422 .38) He has also written and quoted the Bible says "those who make peace among the people, who will be saved and they are the chosen of God among the people". Yahya bin Maaz Razi knows the servants of God as a cause of improvement:"Indeed, the pious comes up to this world to love the servants of God when they slip." (Razi, Yahya bin Mu'adh, 1423: 148). Salma even knows such acts of negligently of Sufi by chivalry: "it's chivalrous to compassionate for transgressives". (289: Salma, writings, 1372:2) Of course,there is this sense of compassion for the transgressives that they can improve with kindness. Salma is quoted in another language such the Sufis story about the Maruf Karkhi: " we were with Maruf Karkhi and crossed our ship a group of young people while they were feasting and drinking and playing music. So one of his companions said: aren't you looking at the youth in the sea and they disobey the God, then curse them. then Maruf Karkhi raise his hand toward the sky and said: My God, I want you to please these young people in the hereafter, as you pleased them in this world. The man said to Maruf KarkhiI I asked you to curse them and Maruf answered that, my brothers, if God please them in the Hereafter, they will repented. He is trying to introduce the best policy for servants the God policy, so Salma calls the true Muslim who has contemned his self petty and make the Muslim community glorious. Hamadoun also says that the benefactor is someone who demands God and people rights. Social improvement is so important for the mystic so that Abdullah bin Mubarak also quoted the Messenger of Allah:" verily, there are the servants who aren't the prophets or martyrs but they envy of their ranks. it's been said" who are they?" said: those whose make friendship among the people and God and they are philanthropist and adviser in the earth.( Tirmidhi, houses, 1423:47)" so,the true mystics is kind to the weak and the poor of society. As Mahasebi quoted the prophet: "the best actions are to be kind to the poor and supervise the petitioners and assist the companions. And also Mahasebi said:" People are dependents of God and the most loved people are the most beneficial to others." The true Sufi is fearful of oppression and outcomes, as Mahasebi quoted Abuzar:" avoid from the curse of the oppressed". the mentioned samples have been displayed the relationship between the mysticism and the politics indirectly. Social importance for the disciple leads him to the social and political mores. Mystics know the community so important in the way of the deportment. if the wayfarer's brothers and friends aren't redresser, he will fall in the vortex of corruption. Khargushi told about this story:" The man in the Kaaba, saying: Lord, reform my friends. he was told "pray for yourself". Said, surely I have the friends that i will turn to them and if they reform, I will be reformed, too and if they are corrupt, I will get corrupt as well. So when the corruption permeate in society so that the reformation is out of the responsibility of the mystic, he saves himself. Because his redemption depends on the life in good society. as Suleiman quotes the interpretation about exiting from the infidels' territory from Sahl testeri "If a land was turn to sins and

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innovations, migrate from that land to the obedient area of God(118: Al-Salman, facts Altfsyr, 1421, vol.) As we have seen so many Sofia not only refuse the social isolation but also they are trying to reform their friends and society. And that point implicitly emphasizes the relationship between Sufism and politics (in the sense of reforming society). We are going to follow the communication of the Sufism and policy issue from the clearer perspective on the first sufi's speech.

Necessity of mysticism for lords of power

In the Sofia speech necessity of gaining mystic qualities & Moralities for lords of power is one of the wonderful aspects of relationship between mysticism & policy. In view of Sufis, politician who comes to the pluralized world without self- purification, will be involve in the abyss of destruction; because the power forces indomitable nature of human to rebellion. Salmi in interpretation of a verse from The Quran said: “Ebn Ata said, thinking about your needless makes rebellion, because it causes pride& pride causes rebellion; &YahyebnMaaz said, there are two kinds of rebellion in the world: scientific & financial rebellion & the only thing which survives human is asceticism in this world.” (The same:407) Who just lives in the pluralized world, can see anything except people & his finally effort is (for) people. This is beginning of his fall. Abo Taleb Maki as a description for such a man says: “Attention of people to him & trying for asset are the most important things for him & he doesn’t see anything except people & his greed is resulting in people.” (Makki, 1422, volume:1: 316).

From view of mysticism even if someone in the middle of the conduct way& journey towards God, joins to the people, he will tend towards vested interests in the pluralized world; asSalme has mentioned: “ some of the Sofis said: everyone who turns back to the people before joining to God, he has looses the right way & his austerity doesn’t cause anything except managing love & wanting excellence on people; & who turns back to the people after achieving God, he will be a leader that is beneficial for others.” ( Salmi, Asar, & actually their governing is God’s governing, because they came out from their ego. (the same: 35,36). Kharraz reminds life style of politicians mystics & after he describes simple life of Ali, he align Zobeir with Ali’s dignity & criticized claimant of his era. Who plunge in ego’s wishes & think, they are living in caliphs & good cmpanions style ( the same: 45). Then in the Sophia opinion, who didn’t pass all levels of self-purification in the pluralize world, will slip in the pluralized world. Such this person maybe do jihad or spend (of his asset) but because of this defect, his action are not separate of some apparent & inherent flaws; such that Mahassebi in reasons of duplicity, mention boasting into action& as an example he says a man who try to development & successive attacks to the enemy just for showing his excellence on the others or spend a more than of his ability to flaunt on it.

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(Mohassebi, Alreaya, Bita, 224, 225). Such person have flaunt & pride in all of his actions & he shows he is premier of others in spending, fighting & even memorizing the Hadiths of the prophet & blames them (the same). Abu Saeed Kharaz about estate & presidency topic, debates an important discussion. He premonition someone who has a weak ago from doing such a thing ( kharraz, bita:34,35). & he writes about his how the prophets like David, Solomon, Abraham, Job & Joseph, do this action: “ know that prophets, scientists & worthies are God’s trust worthy on the earth for order & disorder & compassionates for people. These are who understood God’s orders & are God’s caliph on the earth for God. But if it is except obedience & if its goal is that except obedience & for the others know you, its right. “ (the same). He says that, knowing evil others’ disapprobation is right if it’s a sign of blame of God or caused that people sin, or even only it is opposite of human nature. (the same:284). Because setter bad & said Jamil is a gift from God & causes happiness; therefore if it is because of God obedience, it makes the person as a good example without that he becomes proud of his dignity. (the same:288).

Actually these worthy mystically qualities brings power’s equipment, because, his esteem, power & popularity increase when he finds more recognition about God. Mahhasebi says about this: “someone asked the prophet, guide me towards something which makes me popular in front of God & people. Be ascetic in this world that God loves you & surrender the sorrow of assets to others & don’t think about bothering the others then the people will love you.” ( the same: 276). Kharraz thinks presidency of prophets &righteousness is without attachment to the world or is while the works & writes: “they didn’t enjoy of their governing & didn’t attach to the world.” (kharraz, bite:38). , alright from Sophia attitude actually this power & presidency are safekeeping from God for test the people & some persons who are people of insight & people of truth & know this. They try so hard for maintaining justice &being patient on obedience of God. (the same: 37). Therefore someone who is slave of the world & doesn’t know anything of mysticism, doesn’t have ability to afford sorrows & hardness. & in the other words, the world & everything is in it & all of the world’s energies are under the power of who is a real servant for God;

As YahyebnMaaz has said: “everyone who be a servant for God, all of the objects are his servants.” (yahyebnmaaz, 1423:14) then from mystric’s opinion, politic is a kind of social discipline & mysticism at the first is a personal discipline. &everyone who is notable for correct himself, can’t be a good politicians. From these word basis is resulted that : “who is not able in correct himself, he is more unable in correct the others. 9salmi, tabaghat, 1372,53). Then from sophis

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view, mysticism is one of necessary needs for politicians. Sahltastary also says in a description about truth politicians: “nobody is not worthy for presidency unless he has these four qualities: Take away his foolish from the people & affords their foolish & doesn’t want their assets& spend of his assets for them. “ (the same: 209). Then in a summary the manager must be submissive generous not foolish & greedy. Salami with pay attention to a verse of Quran says: aftqar in the presence of God is a condition for achieving to the health & victory. (the same, asar.1388, volume3. 47,47). & he writes instead of AbolhasanBoshenji: “ every body who makes himself humble, God increases his dignity in front of the people, “ (the same). Then from this view, who wants honor & presidency must enter from mysticism path & who achieves to this, from wrong path is astray & his presidency is null & unstable: “ Ebnata said that kingdom of skies & earth are for God, then everyone who wants kingdom from who is not king, is wrong & Nasr Abadi said: everyone who is getting amused in the kingdom is only a king & everyone who I getting amused to the real king, he wil have kingdom too.” (salami, haghaeghaltasvir, 1421:290). Zonnonmesri also with regards to the hadith qudsi, says obey of God is something forgetting close to God until if a submissive servant wants to decline of worlds from God, this will happen. (the same, tabaghat,372,:19). Mystic see every benefits next to God & beside of his geatness, he appreciates the little creatures (mohasebi, alraya, bita,193). & from sophies’ opinion this mystic power help to mystic for victory in the politic area; as salam in the interpretation of killing jalut by David in the Quran writes: “he kills him with 3 stones which in the gloss it means go away from ego, take apart from world & being opposite of lust.” (salami, ziadat, 1997). As we saw from the opinion of Sophia at the first, each politicians must know about mysticism for that his management be comprehensive, multidimensional & be in the genuine reform society path. Now we want to say is there opposite of this topic in Sophia attitude? .it means, are the mystics need to thread this way for complete their journey in mysticism or no.

Necessity of power for people of my stoicism This tittle is not mean, every mystic must enter to the politic arena, because the politic has some complex things which simple mind people can’t solve them. Then in Sophia view, who has a weakness in their character, is better don’t enter to this arena. But in totally pluralized & unique societies are worthy for achieving the power. From Sophia opinion, Solomon’s story has exemplary points in this topic. Salami in the interpretation of request’s Solomon for kingdom from God, says: Solomon wanted world kingdom from God to see how will be his patience for this world when ha has power.” ( the same, interpretation, 1421:187). & also says about Solomon “he wanted kingdom from God to test his patience in taking away from loving world, that patient on the world is who achieves to the world & is patient no that one who is take apart from the world completely (the same, ziadat, 1997:146).

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As we see even Solomon’s request for kingdom is a test for capacity & his real nature. Mohassebialsa says asceticism without power is meaningless. & he writes: “asceticism comes to you before presidency, so you will think you are ascetic & when you be a king, you will have willing for the world.” ( Mohassebi, alreayat, bita:329). In the view of Sophia, power in the ascetic’s hand in addition to providing a position for making a justice government & destroy the evil government, also define his real cutie. politics evocations in the Sophia words, being of allegories, metaphors & politic evocations in Sophia texts shows that Sophia mind unconscious pay attention to the power. Actually this text is a kind of psychological-literary view to these texts. Which shows lots of knowledge of some Sophias about politics world problems. & in this text just as samples of this evocations for completing the discussion in Sophia world especially in manuseripts of sage tarmazi will qoete. We can divide these evocations to 3 parts: A) Evocate Sophia to the kings 1Sophian sori was asked: “who are the king? Said: ascetics.” (ebnhakaman, 1422,:145). 2-zonnon mesri also uses kings with metaphor as queted : “ahmedebnmohammad salami said: I went to see zonnonmesri& I saw his hands are full of gold & they were burning amber around him. Then he said to me: “you are among people who meet kings when they are happy.” (serraj, 1914,:329). Kalabuzi as a description for sophism says: “they are kings in the cloak.” (klabazi, 1380;4). Evocates heart & ego to the kings & other organisms to the worker Termazi in the navaderalosol has said: “the heart is a king that with its correct, all of the body’s organisms will correct.” (termazi, navader, 1413, 308). Termazi in the bayanolafargh has said: “the heart is king & the body is its kkingdom. As the prophet said: two hands are your army, the feet are your path minister, liver is your jester & kidneys are your wily ministers. Then everytime that king is corrected. It’s army will be corrected too.” (the same, bayan, alferagh, 195827). 3)termazi in the navaderolosol has said: “everyone has more tolerance is such a person who his kingdom is wider & the energies under his ruling like his good morality is governing in a wider region but when the heart gets small, his forces like his good morality go out from his country & try for look like to another place. Because they are managers who needs to ability & aperture. (the same, navader,1413, 303). 4)termazi also in his others writings has evocated a healthy heart to a rich king who his retinue are like poor & weak people & when you look at him, you think he is a great person & he has evocated a corruption heart to a weak king who he is like poor people & his companies are like rich people, then you think he is poor & weak. (the same, solasemosanafat, 1992,192). 5)omtalegh says : “ ego will be a king, if you put it in relax & good situation & will be a slave , if you do hard with it.” (salami, asar, 1388, 502). c)evocate of king’s policy to God’s policy

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1)tarmazi has sais in navaderalosol: “everyone who wants service to worldly king must knows lots of knowleges& has a great polite & lots of brilliance & always be next to the king to do his submission rightly, then know who is servant for owner of kings how must be.” (termazi, navader, 1413,342). Termazi has sais in his other writings: “do you think its correct if a caliph calles for one of his force from another city to give him a higher rank, then this person arrives in a good situation, then makes a palace & stay there. Isn’t it from foolishness? There isn’t this connection between the people. Then who you judge between God & his servants’ willing for this world?” (the same, solasemosanefat, 1992,9).

Khargoshi has said in the tahzibolasrar: “you will see the king’s sign on everyone who is under his power, see, how will be the sign of king of kings on his servants?” ( Khargooshi,2006,32). 9)salami has said in the haghaegholtafsir: “ the kings don’t allow no one to attack his kingdom, then everyone who sees his heart is a king, don’t must let to the bad morality for entering to his government,( salami, ziadat,1997, 115). As we saw these evocations just were bode on the exciting politic element’s in the unconscious nature of Sophia & we can implicitly discover that Sophia utilizes of these allegories for pay attention of them to the polite world’s problems.

Conclusion: Determine a relation between politic & mysticism depends on explained a good definition at the first. If we mean mysticism as a thing which is apart of world & human & community & say its completely from the sky & abstractive & reach to it to oriented- internal. & know the politic as a totally worldly appearance & oriented-material, & think the politicians are away from the life’s secret, there wont be a relationship between mysticism & politic, then as we said, take a part the external & internal from each other is impossible. Islamic mysticism follows on the islam, from theoretical aspects has social goals. & works on the planning & present a total design about Islamic policies frameworks & politic has link with correction of this world’s & he are after’s of people in the Islamic culture. Actually the mysticism doesn’t defines the small decisions politicians in a correct way but feed them in a style which don’t take a part from mystical horizons & qualities in their decision with the help’s all of his recognition’s energy. Most of the first Sophia blurt their social & politic tendencies in oral quotes or in their written documents. At first of mystics & this topic unconscious or conscious attracts most of their words to the topics of politic & measure worlds. Mind back ground of some of the Sophia is a kind of politic that even utilize from politic elements in mystic evocations. From the opinion of most these Sophia, having influence of politic & mysticism on each other is mutual relation. Then it means such the people on the politic & governing must achieve to some levels of mysticism for correct the community

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from every aspects, the people who are in the mysticism must be present in the community for development of self purification& if this relation which has a reasonable necessity doesn’t occur the human doesn’t thread towards developments.

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