مسعود حاجی ربیع

The term Divine Suqʿ plays a crucial role in forming the entire structure of mystical ontology, and a precise understanding of its position and characteristics is the basis for comprehending other levels of existence. Mulla Sadra was a pioneer in applying this term in his works, and since then, other commentators have followed him, making it one of the well-known terms in Islamic mysticism. Using two approaches developed by Toshihiko Izutsu, this article aims to analyze the meaning of this term in the school of Ibn Arabi. The first approach is to find the synonyms and equivalents of Divine Suqʿ, and the second is to use the combination of words that have a semantic relation to Divine Suqʿ. Divine knowledge, ʿamā, and Divine Names are among the synonyms of Divine Suqʿ; and the words clement soul, ʿamā, primary determination, and oneness are among the concepts whose combination creates a semantic network of Divine Suqʿ. Another finding of this article is to define the evolution of Ibn Arabi’s thoughts in the intellectual atmosphere of other Islamic scholars.

The present article examines the theory of transversal interpretation of the theological verses of the Qur'an (verses referring to the names and attributes of God) in the school of Ibn Arabi. The issue of transversal interpretation is one of the important issues of the school of Ibn Arabi. It affects the interpretation of the theological verses of the holy Qur'an. Interpretation is possible in two different ways: longitudinal and transversal. In this context, interpretation means moving above the surface level of the theological verses to their inner level to get access to their longitudinal meaning. In longitudinal interpretation, the interpreter tries to derive a long chain of compatible meanings from the essence of the verses without making any modifications in the form of the theological verses. In transversal interpretation, unlike longitudinal interpretation, the meanings are arranged horizontally with no semantic unity. In this type of interpretation, the mystic tries to consider the theological verses in a broader context compared with longitudinal interpretation with the aim of extending the word of God in the realm of transverse meanings as well. One of the most important results of this research is the introduction of the foundations of transversal interpretation of the Qur'an, the need to observe or not to observe the unity of meaning in the Qur'an, a multi-dimensional view of the Qur'an, and the diversity of interpretation in this school. The method adopted in this article is an analytical one.

In the present study, we focus on Ibn Sina's thoughts (359-416 AH) on the what, why, principles, realm and how of interpretation and its explanation based on Islamic mysticism. According to Ibn Sina, interpretation refers to the act of revealing truth in its true sense. In this regard, there is no difference between Ibn Sina and Ibn Arabi. Although they have their own language and terminology, they are similar in definition, principles and the why of interpretation. There are, of course, differences between the two in the realm of interpretation and how to interpret a proposition. To deal with the differences, we first draw on the works of Ibn Sina and then explain our findings based on the sources of Islamic mysticism. The most important finding of the present study is the new explanation of Ibn Sina's thought based on the teachings of Islamic mysticism.  Our goal is a deeper understanding of Ibn Sina's terms and their mystical explanation. To this end, we have adopted the method of philosophical-intellectual analysis of words and propositions.

This paper deals with Ibn Arabi’s viewpoint and Allameh Tabatabaei’s perspectives over the language of religion and the comparison of their viewpoints. In mysticism, it is not possible to possess the apparent language of revelation books. Ibn Arabi views the nature of divine language based on which he believes that revelation book is in apparent language. Allameh believes in apparent language and quite contrary to Ibn Arabi, his theory is in the field of the Quran and Islam. In this paper, we would like to extract the fundamental theories of Ibn Arabi and Allameh Tabatabaei in their works. This paper aims at two purposes. First, organizing Ibn Arabi’s and Allameh’s viewpoints in the Quranic language, and then expanding their thinking through presenting new issues over their viewpoints or matching their standpoints on one another. The methodology used in this paper involves a combination of quotations and mystical rational analysis.

The way of changing the truth of the discretion of the second determinations has made the dominant mystics in the category of fixed beings, by assuming the intrinsic factors in this matter, to forge the precepts and inherent requirements for the protagonists of the predestined beings. Most of the mystics believe that the protagonists of the universe have all of their special talents in the level of the inherent knowledge of God, from the beginning of the eternity of al-Qa'dd, in an indefinite and stable way, and the truth of the power in the fixed beings, which is an intrinsic part of the claims of the fixed beings, According to the rule of 'Al-Dhati Lukarllah', the authority in the fixed-term beings is not causal. In this article, by criticizing the one-dimensional view (the dignity of the substantiation) for the formation of the claims of the fixed beings, we seek to prove the theory with the rational analytical method that the established conditions in the fixed beings, based on the causal order and the mystical disability (dignity of the suspension) The effect of the process of merging the created names, the scientific subject in this process, the third names of science and the power and will of the Almighty God, and the rate of acceptance of the established talents in the fixed beings.

This paper seeks to study the Avicenna‟s thought on the issue of sleep and the mysteries of religion from a mystical viewpoint. Accordingly, the author has analyzed the views of Avicenna and Ibn Arabi on the sleep and mysteries of religion through a new look at the whatness of interpretation, interpretation criteria and the relationship between interpretation and mystery. The most important findings of this study are, the cryptic identity of the language of religion in the view of Avicenna, multi-layered nature of sleep, common attention to the language of religion and the interior of religion to express the relationship between interpretation and mystery, and finally, the difference between these two ideas on the position of the appearances of religion. The purpose of this study is extracting and developing Avicenna‟s thought on the issue, comprehending his view in the context of new issues and the trans-philosophical approach of theoretical mysticism. Avicenna‟s method is philosophical and intellectual research and analysis in words and propositions.

The main subject of this study is to examine the possibility of discussing the divine essence in Ibn ‘Arabī‘s school of mysticism. The author of this article intends to investigate the possibility of the relative discussion of the divine essence. However, opposing theories such as ‘Allāmah Ṭabātabā’ī’s stance in Al-Rasā’il al-tawḥīdiyya favor the absolute impossibility of talking about the divine essence. In this paper, we examine and criticize the opposing views discussed in Al-Rasā’il al-tawḥīdiyya. The method used in this article is quotation and analysis of the mystics’ opinions about his issue in line with a critical approach to the opposing views (as viewed by this author’s stance to the issue). The relative expressibility of the divine essence from the viewpoint of mysticism and the criticisms of the opponents’ thoughts are among the main findings of this study.

This paper tries to explain the mystical allusions in Hafiz’s sonnets according to Islamic thoughts, exclusively in NahjulBalaghah, in descriptive analytical method and use of index cards in library searching, out of various source books, as well as the personal implication of the writer. Some of Hafiz’s sonnets taken into account in this paper relate that the spirit of humankind is captured in the cage of body, and of liberated, it will ascend to its authentic source with this idea that the material world is a barrier for itself to get into the world of spirituality and the divinity. In addition, with reference to NahjulBalaghah and verses of the Quran, the sonnets draw a picture of the process in which the spirit returns to its divine source with a more rational and intelligible explanation to the reader; moreover, grown out of the Quranic school and affected by its cognitive teachings, Hafiz reminds the reader of the detachment of soul from its everlasting source by a very heartfelt narration.

The present research investigates “the effect of worship conducts of Rābia al-Adawiyya on her theosophical aspects”. There have been many talks regarding this dame’s asceticism and divine love as well as her greatness. However, theosophical resources have not mentioned the strategic role of worshiping her theosophical conducts so much; and investigating most of the articles and theses, we found that researchers have not paid so much attention to this point. Therefore, our objective in the present research is to investigate the devotional discussions of Rābia’s life stage by stage to conclude that Rābia’s religious conduct is the preface and reinforcing of her theosophical conduct. During this cognitive journey, after the stage of perdition, Rābia’s passion and effort for asceticism and worship was increased and fusion of love and servitude reached its topmost extent. Also, the importance of Rābia’s responsibility in introducing the reality of servitude to people and establishing a theosophical movement based on divine love, is among the innovative results of this research.

The present article is concerned with the fundamentals of interpretation as developed in the school of Ibn Arabi and the views expressed by Allameh Tabatabai. In mysticism, interpretation is an integral element in understanding the holy Qur'an and hadith texts. What is achieved in a mystical interpretation is the inner meaning which can be validated without recourse to the outward aspects of the text. The purpose is to identify the fundamentals of the Mystic thought in interpretation. In addition to the fundamentals of mystical interpretation, the doubts concerning interpretation are dealt with in a comparative way. For comparative purposes, we have consulted Allameh Tabatabai's perspective as a great interpreter of the holy Qur'an. Accordingly, the mystical views of the mystics and the interpretative views of Allameh are compared and the intellectual affinities of a Mystic and an interpreter are presented. Therefore, the present article aims at investigating Ibn Arabi’s views on the fundamentals of interpretation and comparing them with those of Allameh Tabatabai. The method adopted in this paper is a combination of tradition and mystical rational analysis.

The focus of the present article is on the issues related to the language of religion. One of the important features of the language of religion is the firmness and similarity of the Qur'anic verses. The aim is to reflect on the views of Ibn Arabi and Allameh Tabatabai on these features of the Qur'anic verses. Many experts believe that the firmness and similarity are integral features of Quranic verses. They take the view that similar verses are similar in nature. Knowledge of the true meaning of the similars is out of human knowledge realm and it is in the realm of divine knowledge. Ibn Arabi and Allameh Tabatabai in response to this issue of the language of religion have expressed views which are different from the ones mentioned above. In this article, the views of Ibn Arabi and Allameh Tabatabai about quiddity of the firm and the similar are compared and contrasted. The method adopted is a mixture of the tradition and rational analysis. The conclusions are: first, the relationship between firmness and similarity on the one hand and absolute existence and manifestation in mysticism on the other; second, the intrinsic similarity of the similar verses with reference to the particular interpretation of Ibn Arabi; third, the relative similarity from Allameh Tabatabai’s point of view; fourth, lack of inconsistency between the views of Ibn Arabi and Allmaeh Tabatabai on similarity, intrinsic or relative, and the possibility of their integration.

‘Meaning’, in Ibn Arabi’s thought, is a general and common truth between the different semantic levels of a lexical item. Each item naturally has levels of semantics on which it applies. This common truth makes up the single essence dominant on the meanings of a word. This theory reconciles with the divine verses of the Quran (those which are concerned with the properties of God), and based on this theory, the relation between the loads of these versus to their subject, that is God, is actual and free of figurative elements. The analogic products of the divine verses, after disregarding meaning from the temporal and potential complications, are attributed to God. In understanding this theory, Ibn Arabi’s ontological subjects are of great importance. This theory is greatly influential in understanding and hermeneutics of the Quran’s divine texts. The aim of this paper is to explain Ibn Arabi’s theory in terms of the essence of meaning with the end goal of undertaking semantic studies regarding the loads of the divine versus and to present this theory’s practical results.

There are many conflicts in the explicability of God's essence. Some believe essence is not explicable but according to the ontological bases of Ibn-Arabi, essence is explicable. Explicability of essence has many results; it changes human's view to God and to the collection of knowledge related to God. First the idea of explicability of essence is posed in this article; then mentioning its ontological bases, this theory is proved and subsequently the results of this theory will be mentioned. Then I will mention the perception which shows that Ibn-Arabi believes the inexplicability of essence; I will criticize this idea and believe it is inacceptable. Finally the outcome of this discussion will be mentioned.

One of the old worries of researchers is studying religious texts. Muslim researchers have mainly focused on Quran. According to the theological verses of Quran (= verses which are about God’s attributes and deeds), research has the most important positions; this is because Muslim religious researchers believe God and His attributes is the most important subject. Among Muslim religious researchers the mystic researchers have shown a special interest to this subject. Roozbahan Baqli Shirazi (522-606) and Ibn-Arabi (560-638) have more clearly regarded this subject and have two different views in this regard. Using the “shat’h” category, Roozbahan has chosen the “language of shat’h”; rejecting “shat’h” and using the two parameters of “comprehensiveness of simile and immaculateness” and “unity of zaher and mazhar”, Ibn-Arabi has believed the “literal language of the theological verses of the Quran”. The purpose of this article is to compare the linguistic views of the two Muslim scholars and to answer this question: is the language of the theological verses of Quran literal or shat’h? Some of the important findings of the present research are as follows: 1- Roozbahan’s esoteric look at reality; 2- a change in the meaning of shat’h by Roozbahan; 3- Ibn-Arabi’s comprehensive look at reality; 4- Ibn-Arabi’s ontology is close to mind and can be used to present a systematic worldview; 5- Roozbahan’s ontology is far from mind and cannot be used to present a coherent worldview.