Abstract:
There is no doubt that mental phenomena mainly exist by social circumstances. Social schools founders’ mental proportion with current circumstances in the society indicates the fact that social circumstances exist، foster and beak down worldviews and then destroy them or divert them from one direction to another direction. Islamic Mysticism was created within Islam، but at the influence of social-Political circumstances of different era; it became a school which has existed، most of the time، independent of Islamic religion. Governments and the circumstances which exist them in the scope of Religion، Economy، Politics، Culture and etc، within a fully mutual communicative circle changes method of thought and act. The influences which social factors have had on the birth and development of Mysticism and Mystic Literature in Islamic and Surrealism on French Literature are considerable along with other effective undeniable factors such as Chimerical and Artistic factors، Individual Motivations to achieve Happiness and Truth. The Main aim of this paper is the comparative comparison of social backgrounds in the birth and development of Mysticism and Surrealism.
Machine summary:
Thus, the social and cultural perspective in this writing focuses on proving the similarity of common factors influencing the emergence and growth of mysticism and surrealism, and in no way denies the literary and artistic aspects or the intellectual teachings of these two great schools, even though the bulk of their importance pertains to these very aspects.
While there is almost no doubt about the existence of primitive mystical emotions and reflections and the belief in unseen forces since ancient times1, its progress as an intellectual school with specific and clear principles and standards in Islamic societies dates back to the early years of Islam, especially after the passing of the Prophet (PBUH) and the creation of changes in the social structure, it dates back to the caliphs and later the Umayyad dynasty and its successor governments (cf.
In fact, the mystical beliefs of a mystic are to some extent a product of the social conditions prevailing in his era, to the extent that in the political justification of Hallaj's "Ana al-Haq" (I am the Truth), it has been said that this ecstasy (shath) "indicated a refusal to accept the 'God' of the ruler's authority, or the God of the earth, meaning that God whom the Abbasids considered themselves as 'His' caliph on earth.
The specific socio-political situation during the era of al-Ghazali and the encirclement of Islamic lands by enemies gave al-Ghazali's Sufism a different color, and due to the endangerment of Muslim unity in those social conditions, his mystical thoughts are more closely intertwined with religious beliefs.
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