منیرالسادات پورطولمی

The role of affection for his recognition is movement from plurality to the unity in ascending arc for recurrence to the God, after determinability and plurality in descending arc. In ascending arc the intrinsic role is played by affection and the outward role is played by recognition and knowledge of the creature. In fact, the God transverses the ascending arc with his affection in the inward of the creature. The perfection of the creation attractions in descending arc is the perfect human. This article, studies on the relation of God affection for recognition and the ultimate of divine affection in ascending arc using analytical descriptive method, in order to answer to this question:”How divine affection can be the main factor for reaching to the inexistence in God (Fana-fi-Allah), and existence by God (Bagha-be-Allah) according to Ibn-Arabi?“ and finally, reaches to this result that the ultimate of the descending and ascending arcs can be realized in the perfect human and by him. In the light of affection, the love and affection of the exalted God to the appearance of the perfect human as the full and fullest manifestation of his names and attributes is the ultimate of the affection movement in descending arc too; So the unity and inexistence in God; that its sole way is the real affection of the full human, is explained as the ultimate of this movement is ascending trend. Thus, the love is the way and the ultimate of two descending and ascending arcs, too.

The belief in the existence of the world of intellect as a real world independent from the matter and its rules and mentally-constituted is of a significant impact on human knowledge in Prepatetic philosophy, illuminationism and transcendent theosophy. According to Avicenna, human knowledge fails without a separated and sacred intellect and the process of knowledge in all of its stages needs emanation of such an entity. The relationship between the Soul and the Active Intellect is of action/passion structure. Active Intellect is on action while human soul is of passion. Keeping the place and role of the intellectual argument, Suhrewardi passes it and considers intuition and intellectual visions as the decisive proof. According to Mulla Sadra’s epistemology, human perception comes true through the relation which is established between the soul and this immaterial entity independent from human soul. The world of intellects, thus, plays a significant role in all existential and epistemic levels of Muslim thinkers. In this essay, we seek to assay the world of intellect in the domains of cosmology and epistemology using a descriptive-analytic method in the context of the works of such great men of thought as Avicenna, Suhrewardi and Mulla Sadra in order to reach a convincing answer regarding the question at stake.

Praying and expressing mystery and need with God are among the emphatic religious and mystical teachings. On the other hand, one of the mystical levels and authorities is the position of Reza, that is, the seeker must have complete satisfaction with the divine destiny and be always satisfied with the satisfaction of the truth. The question is whether there is a contradiction between praying and the status of satisfaction. In this research, there are a few things that have been indicated on the necessity of prayer and supplication from the Holy Quran and the hadiths of the Infallibles (AS) and the words of the saints of God, and it has been stated that prayer is the brain of worship, prayer is the weapon of the believer and There are those who do not succeed in praying. The great Islamic mystics also say about Reza that the seeker should not be sad about what he lost and should not be happy about what he achieves, and he should be satisfied with the judgment of truth and be sure that God has the best destinies for him in mind. Has taken and all things are based on divine wisdom, so do not object to the divine judgment and be thankful. From the analysis of these two seemingly reciprocal matters based on the Qur'an and mysticism, it has been concluded that the seeker can start praying while he must be satisfied with the divine judgment. He considers praying as a divine command, a means of talking to God and his duty, and on the other hand, he is completely satisfied with everything that is intended for man in fate and destiny, and he likes whatever God has pleased for him.

God catch a pact from all of mans about the god as Lord and mans as servant is in Alam Dzar that attributed to man's immaterial aspect as man's soul. Whereas the emergence (hudūth) of soul before of body is against to the Islamic philosophers principles.This article at first describe Islamic philosophers' reasons about not-emergence (hudūth) of soul before of body and next explain how catch a pact in Alam Dzar by Tracidental Wisdom. Since saying about some rules of Islamic philosophy same as (Basīt Al-haqīqah Kull Al-ashya) and the incoming real beings on various form and the problem of introversion of multiplicity in unity and next the soul before of bodies was near God with a type of being that suitable for its being and so isn’t as particular nomination and finally view his natural poverty and his existential dependency to the God and admission to it.So that catch a pact and admission to the God as Lord that is sanction by Verse of Quran and Imam's anecdote isn’t necessity by word and can be existential and viewing.