| Abstrakt: |
The mystical journey is the inner circle to achieve highest of spiritual perfection. In mystical thoughts, they are depicted in the form of dwellings. In this essay, spiritual dwellings of the Jewish mysticism (Merkava and Kabbalah) and the Islamic Sufism are subject to a comparative discussion in order to finally answer this fundamental question: "What are the identical aspects and the heterogeneous structure aspects of mystical Conduct dwellings in Islamic Sufism and Jewish mysticism?" to this passer-by, the beginning and the end spiritual journey, the number and characteristics of dwellings, status of the mystic in each of the dwellings, and the allegories and symbols in these two schools, in terms of the matched and disparate aspects to be explained. Mystical conduct dwellings are one of the most important issues that the Sufis and the Jewish mystics have often spoken in the esoteric language. And have tried with emotional and symbolic interpretations, to show inner degree. From these homes is interpreted to dwellings, stations, palaces, levels, valleys, degrees, situation and etc. In the Jewish mysticism (Merkava and Kabbalah), wayfaring, is called the Seven Hekhalots and the mystic with the inner journey in the infinite space of the heart reaches celestial dwelling of Araboth (Palace of empyrean). The Hekhals, as the heavenly seven mansions, are surely the opinion of the Jewish mystics. In Islamic Sufism, there are two viewpoints on the wayfaring. The first point of view is the religious Sufis and their belief in the seven dwellings and ten statuses. However, in a few individuals of this group, the number of dwellings is different slightly. The second view is that the mysterious Sufis which is express mystical Conduct dwellings used to through symbolism and believes in seven valleys mystical. The first sparks of the symbolic function of the seven stands Sufism in "Magamat algoloob" (Dwellings of the Hearts) of Abu-al-Hasan al-Nuri. These stands or dwellings include seven strong castles. The introduction of seven strong castles around believer's heart for achieve spirituality, was, of course, the simplistic and primitive form of spiritual dwellings in Sufism Which later became more fully explained by the great mystics of Attar, Neishaburi, Molana Jalal al-din Rumi and others. The description Abu al-Hassan Nuri is one of castles, similar to the palaces of Merkava and Kabbalah. In Merkava and Kabbalah mysticism, the arrival of the mystic to spiritual dwellings and heavenly palaces necessitates knowing the password. These codes are the names of God and awareness of divine epithets. In a similar look, Ghazali knows the arrival of the seas necessitates awareness and appearance of epithets and names divine. The esoteric journey in seven valleys is in fact synonymous with the "Seven Hekhalot" proposed in Merkava and Kabbalah. These two ways, from "path during" in Sufism and Kabbalah, although it may be externalized in order to fill of descriptions accordance with the appearance world, but it is in fact inner truth. The spiritual evolution of the mystic of Merkava and Kabbalah in ascending from the palace to the higher palace and the gradual distancing from the previous contamination, as far as his perfect celibacy leading to unity with the divine substance it is the same evolution and abstraction that is spoken in Sufism journey. However, the kabbalah description does not have that much of mature maturity and apparent perfection in the Sufism description and has an extremely simple shape. In the Kabbalah view, each human being achieves only by practical experience (not a theory) and by observing the principles of the spiritual rules to inexplicable intuition. Plato also believed that the spiritual teachings of mysticism were not found in the books, and every human being must experience it with the right understanding of these celestial facts. The Sufis believe that the path of conduct must be practiced in order to make the intuition be possible, and the veil of appearances and Sensuality is removed and the achievement to perfection is possible. Shabestari said: Let's consider his conduct as an intuitive journey from the universe by practicing religious duties and leaving sensual contaminations, go from humanity degree to become a perfect man. In summary, from the present essay, in Comparative Study of mystical conduct dwellings in Islamic Sufism and Jewish mysticism following conclusions can be reached: 1) the similarity of the number of conduct dwellings; seven Valleys, Seven Hekhalots. 2) The need for acquaintance of the mystic with the main name code as the keyword of the garlic in the realm conduct. 3) The description of spiritual dwellings in the form of allegory and in the form of material traits. 4) The symbol of the "Palace of empyrean" is the last dwelling of conduct in Kabbalah and Sufism. 5) The ultimate goal of the conduct achieving the status of Mortal's Sufism and Araboth - Devekoth Kabbalah. 6) Emphasis on the love nature of conduct. 7) the most significant difference is the embodiment of God at the last stage journey of Jews mysticism, in the form of humanity and the non-embodiment of the nature of God in Sufism. 8) Differences in the way of expressing mystical experiences and interpretations, symbols and expressions related to religion, culture and social requirements. [ABSTRACT FROM AUTHOR] |
