جستجوی مقالات مرتبط با کلیدواژه « annihilation in god » در نشریات گروه « علوم انسانی »

Despite the scientific efforts that have been made in the subject of the Annihilation in God and Subsistence with God, the determination of the precious gift of the stage of Annihilation and its souvenirs, and answering the contradiction of the seeker's perception in the state of inherent Annihilation! It is still in an aura of uncertainty. This article claims that the return of this step is the spirit of the seeker, with which a new knowledge of the complete perception of unity with God has been mixed with it. In the many phases of annihilation step by step, the mystic finds direct and obvious knowledge of his own annihilation and of all creatures in the actions, attributes, and nature of Allah. And the truth will be revealed directly to him according to the extent of the human container, regardless of the limits and concepts. According to the correct reading of The Annihilation and its achievements, the basic contradiction is revealed. Because the basis of this apparent paradox is either on the negation of the subject of knowledge or on the soul being empty of knowledge in the state of inherent Annihilation. When the human soul remains without destruction and change, it can become the container of unlimited divine knowledge and it will never be empty of any knowledge.

The intuitive Self-knowledge is one fundamental discussion in practical mysticism. As per the principles of theoretical mysticism such as “personal unity of existence”, “epiphany”, “annihilation in God”, “the incorporeality of the soul”, and “the correspondence between the subjective and objective worlds”, Maleki Tabrizi has given his specific account of self-knowledge. He holds that a mystic wayfarer might observe the incorporeality of his soul obviously in an immediate vision in some stage of self-knowledge. According to his view, man enjoys imagined, intellectual and super-intellectual stages. Man’s true ego appears only in the light of actualization of his intellectual world. The highest stage of our soul is that a wayfarer can see neither himself nor his imaginal nor intellectual worlds, not even his annihilation in God, since he has left those stages behind; i.e. man is annihilated in man’s annihilation. At this stage, a wayfarer observes his poverty in existence and the fact that his true soul is the very need for God -rather than something in need of God- obviously and in an immediate vision. In his article, the author has come to reexamine Maleki Tabrizi’s theoretical principles on intuitive self-knowledge in the light of a synthetic-intellectual method.

One of the most important and fundamental issues in the field of ascending act of creation (arc of ascent) is the issues related to the end of the ascension arc and the issue of annihilation in God. In the present article, we will make a comparative study of this issue from the perspective of the leaders of the three important schools of Islamic philosophy, namely Ibn Sina, Suhrawardī and Mullā Ṣadrā. The two issues of the substantial motion of the soul and unity (whether the identity of subject and object or the union of the soul with the active intellect) are considered as the most fundamental principles influencing the quality of explaining and drawing annihilation in God. It cannot be considered true annihilation for Ibn Sina; because of the negation of the substantial motion of the soul and the negation of unity (unification), as well as the implicitness of its mystical expressions. Similarly, Suhrawardī has similar principles to Ibn Sina, and by not explicitly believing in the substantial motion of the soul and by denying unity, offers a special and unreal meaning of annihilation, and means it as the intense attention of a pure man to the supreme principles and the loss of a spiritual state with intense passion and a state of immersion (absorption). But Mullā Ṣadrā, with his own basics and principles (including proving the substantial motion of the soul and accepting unity), accepts annihilation in a real way and, in addition, considers the end point of the ascending act of creation (arc of ascent) to be something higher than the view of Ibn Sina and Suhrawardī and believes in the real annihilation in God.

The Self-visionary knowledge is one of the most essential issues of practicalmysticism. In the course of knowing the Self, the wayfarer goes to know the deeper and more interior layer of his Self by vision. Thus, he tells apart his "body" from his "I" who is flourished through invocation contemplation and self-vigilance becoming the theophanic form of divine beautiful names. In the light of his philosophical principles such as priority of existence, graded existence, that mind is incorporeal, transubstantial movement, the correspondence of microcosm to macrocosm, Avennasar has gone to explain the Self-visionary knowledge its phases and the strategy to acquire it. Concerning the goal and perfection of the mind, Avennasar has two different primary and final views. In his essay, the author goes to deal with the former view based on peripatetic philosophy and then with the latter view based on mystical method. Generally speaking, Avennasar argues that men's perfection is possible through its incorporeal nature and its purification from the matter and materialities.

Ibn-Faridh was one of the greatest poets of Sufi poetry in Arabic literature. Rumi، on the other hand، has always been the leading lord of love and mysticism in Persian literature. Rumi and Ibn-Faridh both believe that annihilation would culminate in unity، and they both seek divine union through annihilation. Both assert that، in order to obtain union، the spiritual seeker must first separate themselves from their physical beings، and must then be immersed in the Beloved so that there is nothing left of their own egos. Passing through such a stage، the mystic seeker will find his Eternal Beloved in a union of love. The great importance of this subject and the similarities between the beliefs of Rumi and Ibn-Faridh demands a thorough investigationofthe notions of annihilation in God (Fana)، and total integration in God (baqa).

Annihilation of Self and Subsistence in God are of the most significant common themes in both first and second Islamic theosophical traditions، which have been investigated by two different approaches. The first theosophy believed that annihilation was cleansing from any evil deeds and subsistence was achieving good deeds. In this tradition، Human and God had two essences different from one another، which one''s nature، characteristics and deeds (human) are annihilated in the other''s (God). However، Ibn Arabi is of the thought that belief in God is the same as paganism. In his opinion، believing in beings other than God as well as considering human being''s nature dispensable from God is a false conception and this conception would be annihilated by realization journey of initiatic and faith in oneness of being. In this procedure، individual''s ignorance is annihilated not individual himself. Ibn Arabi feels that it should not be thought that in annihilation، characteristics are put aside because there are no characteristics let alone putting them aside. Furthermore، God is the same as characteristics attributed to human beings. Differentiation of special servants from common ones is for making this issue clear. In the current paper، we seek to analyze and compare annihilation and subsistence from the viewpoints of first and second Islamic theosophical traditions.

Death is a “rational” matter not a “sensible” matter and it means a transformation from the world of plurality and nature to the world of unity and supernatural. In fact, after going through the “descending curve” from the world of aql to the material world, human being will go through an “ascending curve” by death and will travel from the material world to the world of aql and reality. Thus death is the separation of soul from natural body which has two kinds: 1) natural death, 2) voluntary death which is special to people free from themselves who go through internal and esoteric hejrah and reach to the position of annihilation in God (actual, attributive or essential annihilation). “Voluntary death” means avoiding vices and achieving virtues, freedom from self-conceit and arrogance, permanent audit of soul before the occurrence of the Resurrection, comprehension of existential poverty and intuition of the essential need of himself, and endurance of mortifications and reproaches which can be achieved by refinement of the spirit, reason and soul. This kind of death has four types: 1. red death; 2. white death; 3. green death; and 4. black death which is the result of knowledge of God and mere Divine servitude. In this article "voluntary death" is analyzed within one introduction and four subjects: the quiddity of voluntary death and its kinds, possibility or impossibility of voluntary death, ways of having voluntary death, and Islamic mysticism and voluntary death.

The spiritual tranquility, freedom from greediness, and independence are old sweet dreams, which are interpreted eagerly and enthusiastically by Muslim mystics in their sayings and writings. They have shown us many ways to actualize these colorful dreams. One of these ways is resort to ‘dying before death’ or ‘willful death’ or in other words ‘annihilation in God’. In this way, before the wayfaring mystic dies naturally or compulsorily, he choose to die to his bodily and spiritually vile life, and will be reborn by the divine and spiritually praiseworthy moral attributes, that is, he is annihilated from himself, and subsists on God. This article tries to investigate and answer these questions: What is the final and actual purpose of mystics’ from ‘willful death’? What are the prosperous effects of this kind of death? What is the source of Muslim mystics? Inspirations in founding and suggesting such a way? Finding a relation between ‘dying before death’ in Islamic mysticism and the concept of Nirvana in Buddhism, and explaining the question of rebirth, which is the other side of‘dying, before death are the other issues to be discussed in this paper.