چکیده:
Islamic mysticism is divided into two parts: theoretical mysticism and practical mysticism.
This division has been made by utilizing Sharia texts and the words of mystics, and in consideration of the content of mystical discussions.
This writing, by distinguishing between the mystical experience and the science of theoretical mysticism, addresses the explanation and clarification of the fundamental elements and components of the science of theoretical mysticism. The constituent elements of the science of theoretical mysticism are: the element of method (discovery and intuition); the element of content (the unity of the personality of existence); and the element of interpretation, translation, and description. During this explanation, some ambiguities in this field and responses to them are mentioned, and at the end, in light of the fundamental elements of theoretical mysticism, definitions of this science are proposed.
خلاصه ماشینی:
The constituent elements of the science of theoretical mysticism are: the element of method (discovery and intuition); the element of content (the personal unity of existence); and the element of interpretation, translation, and description.
Thus, it can be said that theoretical mysticism is the translation, interpretation, and expression of the observations and realities that the mystic attains after passing through the stages of spiritual journeying (suluk) and reaching the station of fana (annihilation) and baqa (subsistence) after fana.
Now we proceed to explain each of them: The element of method (observation) Discovery (kashf) and observation (shuhud) in mysticism means "knowledge of unseen meanings and real matters that are beyond the veil, through existence [meaning the finding of them, in such a way that the one experiencing the discovery becomes realized with the discovered reality (the station of Haqq al-Yaqin)] or through observation and vision, which is the same as the station of Ayn al-Yaqin" (Qaysari, Sharh Fusus al-Hikam, 127) Therefore, discovery and observation are a type of knowledge and cognition, but not of the type of acquired knowledge (ma'rifat al-husuli) that is obtained through concepts, but rather it is presence-based (huduri) and intuitive knowledge that is more to be found than to be understood.
At this station, discovery (kashf) and observation (shuhud) occur for the mystic; meaning, his heart becomes the place for the radiation of the lights of Truth, and the monotheistic realities and knowledges, which are mainly the personal unity of existence and its requirements, settle into his soul.
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