Adel Meghdadian; masoud sadeghi
Volume 17, Issue 2 , January 0, , Pages 125-147
Abstract
Tuma`nina is a mystical station by which man can reach constant tranquility. But the word “Tuma'nina” has been used in relation to different objects in the holy Quran and sophistic writings. One of those objects mentioned in the holy Quran is the world where the possibility of reaching tranquility ...
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Tuma`nina is a mystical station by which man can reach constant tranquility. But the word “Tuma'nina” has been used in relation to different objects in the holy Quran and sophistic writings. One of those objects mentioned in the holy Quran is the world where the possibility of reaching tranquility is confirmed (Surah Yunus / 7). Of course the Sufis’ view is that any tranquility acquired other than the one acquired by reaching “vatan” (homeland or existential origin of mankind) is not constant and original. The kind of tranquility that one acquires before reaching their homeland (their existential origin) is tranquility in a foreign land and therefore it is transitory. In his mystical Tafsir, Tustari, with reference to Surah Haj/11 which reads “if good reaches him, then he is content therewith”, believes that for an individual who behaves based on his instincts as not achieved absolute tranquility, any perception which brings him heartfelt satisfaction can be a means to tranquility. But is it possible to reach constant and absolute tranquility? What does vatan (homeland/ existential origin) mean in sufi words? What is the status of tranquility in the Islamic practical and theoretical mysticism? The present article is an attempt to discuss the answers to these questions based on Sufis' works from the earliest years of Sufism to Ibn Arabi.
Adel Meghdadian; masoud sadeghi
Volume 19, Issue 1 , January 0, , Pages 121-136
Abstract
The existence of pure and non-intentional mental states, especially pure consciousness, is one of the issues which can be located where philosophy of mind and philosophy of mysticism coincide. Most of states and stations proposed by mystics have adjuncts. However, there are also some mystical states ...
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The existence of pure and non-intentional mental states, especially pure consciousness, is one of the issues which can be located where philosophy of mind and philosophy of mysticism coincide. Most of states and stations proposed by mystics have adjuncts. However, there are also some mystical states and stations that do not necessarily have adjuncts. The proponents of this view have simply argued for the existence of these kinds of states, merely by examining pure consciousness as a non-intentional mental state reported by the mystics. It appears that there are further non-intentional mental states. One of these non-intentional states is the "mystical" state of pure tranquility. The question can be raised whether a state known as pure tranquility can be assumed and comprehended. If not then the alternative is that it has an adjunct and it is necessarily directed to an object. It can be said that the mystic, in his progress path to God, falls in a state of pure tranquility without being linked to an object as an adjunct of the tranquility state. His spirit is in a state of certainty without having to be certain of something. From a mystical point of view, two arguments can be put forward for the realization of pure tranquility: the entailment of knowledge and tranquility, and the interconnection of tranquility and the primordial covenant in Islamic mysticism.
