جستجوی مقالات مرتبط با کلیدواژه "unity of being" در نشریات گروه "علوم قرآن و حدیث"

The concept of the Unity of Being is one of the fundamental principles in Islamic mysticism, extensively discussed and elaborated upon by two of its greatest mystics, Muḥyiddīn Ibn Arabi and Jalāl al-Dīn Rumi. This article presents a comparative analysis of their theories on the Unity of Being and examines the impact of these theories on the mystical conduct of their followers. Ibn Arabi, with a philosophical and rational approach, proposes the Unity of Being as an ontological principle wherein God is the absolute existence, and all creatures are manifestations of Him. In contrast, Rumi, through an experiential and emotional approach, explains the Unity of Being via love and mystical experience, where divine love is the driving force for closeness to God and experiencing unity. The comparative analysis reveals that the differing approaches of these two thinkers have had varied influences on the mystical paths of their followers; Ibn Arabi's followers were guided toward a path based on philosophical thought and rational understanding, while Rumi's followers pursued a path rooted in love and spiritual ecstasy. These differences highlight the richness of Islamic mysticism and the diversity of its spiritual paths. In conclusion, suggestions for future research in the field of Islamic mysticism and the Unity of Being are offered, which can contribute to a deeper understanding of this concept and its applications in the contemporary world.

For a long time, Muslim theologians have considered the "proof of the creation of the world" as one of the important ways of proving the Creator and have relied on narrative and rational arguments to prove the creation of the world. Among the narrational evidences, hadiths with the theme "There was God and nothing was with Him" are of special importance. From the point of view of theologians, these hadiths indicate the temporal occurrence of the world, but from the point of view of philosophers, they only indicate the intrinsic occurrence. Mystics also consider the unity of existence as the main purpose of these narrations. Some have also dismissed these hadiths under the title of single news. The current research has examined these views by using the descriptive-analytical method and a critical approach. The results of the research indicate that, first of all, due to the multiplicity of these hadiths, it is possible to ensure the issuance of this content. Secondly, considering things such as: internal proofs of hadiths and external proofs and the time lag of other views, it is clear that the correct view, among the three views, is the view of the theologians.

The theory of subjective considerations (i’tibāriyāt) is an epistemological theory that has had a significant influence in various domains of knowledge. The Principles of Jurisprudence is one of the most important sciences where the theory of subjective considerations has been foundational, and ‘Allāmah Ṭabāṭabā’ī, in his book "Al-Kifāyah with annotation", has utilized this theory to explore the issues of this major science. According to him, "command and prohibition" are subjective matters, and the consequences of subjectivity is the leadership. Command is the act of associating and connecting the desire and will to another action. One of the most contemporary issues in the domain of command in the Principles of Jurisprudence is the problem of the unity of desire and will, where scholars like Ākhūnd Khurāsānī have endorsed unity of desire and will in terms of meaning, creation, and the outside. However, ‘Allāmah Ṭabāṭabā’ī has addressed this issue in the three domains: linguistic, usūlī and rational. He utilizes the implications of the theory of subjective considerations to explain and resolve it.

Sadr al-Din Muhammad bin Ebrahim Qavam Shirazi or Molasadra, is a divine sage and philosopher, mystic and poet of the 11th century AH and the founder of transcendental wisdom. In his Masnavi, he has expressed some mystical, philosophical and ruling opinions. The aim of the current research is to investigate the attitude of the poet in expressing the term May with various interpretations, which is done in a descriptive-analytical way. From the findings of this research, we can refer to the concepts of May in this Masnavi. Mulla Sadra calls for the flame whose fire is like a burning flame and can erase the mystic's ego in the stage of annihilation in God. According to Mulla Sadra, the perfect mystic is in the fire of love, freed from the ego and intoxicated to observe the mysteries. is achieved When he is not drunk, he does not consider the possibility of an independent and separate existence. It is because the heart is the eternal place of his spiritual light, just as the dark house of the heart has been transformed into a glade of meanings due to the light of that wind. The wine that Sadrul Matalhin wants is the wine of knowledge of the negation of existence and lack of validity, and by drinking it, the mystic realizes the knowledge of absolute existence, which is indeed the secret of unity.

Personal unity of existence means that the concrete and real existence outside is merely one, i.e. there is nothing outside but the dependent manifestations and epiphanies of that one existence. This theory is one of the highest and deep doctrines of Islamic mysticism; it came across diverse interpretations and obstacles, though. One obstacle in the way of such a lofty doctrine is the theory of interpenetration of existence according to which Allah’s existence is interpenetrated with that of abodes of creatures so that while keeping the distance between the creator and the creatures, maintains the infinity of Allah Almighty.
The “specific gradation of existence” theory which says there is only one identical existence appearing in different states and various multiplicities i.e. unity is running through multiplicity, can be considered a weak obstacle to the personal unity of existence, for it is open to some particular interpretation.
In their efforts, the authors try not only to show the correct interpretation of the “specific gradation of existence” theory which is the other side of “personal unity of existence”, but also to take a critical look into the “interpenetrated existence” theory as per rational arguments and firm evidences from the Qur’an and traditions.

Preservation of the congregation is one of the authentic Islamic teachings that has always had a special place among Muslims. A doctrine that is better known as Vahdat, today. The infallible imams have given many orders to protect the congregation and prevent division. But it is interesting that the cruel rulers have generally abused it as a pretext and in sometimes, as a lever of political pressure. Meanwhile, in one of the most dangerous periods of Islamic history, Imam Hussain has included the doctrine of protecting the Muslim congregation in her movement and has mentioned it. His words and actions on his way contain indications, we can say that we can draw a picture of the preservation of the congregation by studying them. Therefore, the question is what are the Attributes of unity and congregation in the scope of Imam Hussain's uprising? This research tries to extract the elements and coordinates of this principle by studying the implications of the historical and narrative statements related to the uprising of Imam Hussain. Then by highlighting and putting together the obtained components, draw a multi-dimensional picture of it; An image whose most important component is "Imam".

In the worldview of the unity of existence, all possibilities are composed of hierarchies that start from the first matter and lead to the total existence, and all beings reflect their only center, which is existence, like concentric circles. In this worldview, man is manifested through the manifestation of names and attributes, the truth and the world through the manifestation of his actions, and the eternal beloved has caused the appearance of all these characters and images with his holy and holy graces. Persian mystical poetry shows the thought of the unity of mystical existence and reflects the deep concepts of mystic and lover poets who expressed it with their mystical experience. Therefore, the explanation and analysis of Attar and Sheikh Shabastri's poems shows that they They have discussed the same about the manifestation of unity; Because both of them agree that the creation has emerged from the manifestation of names, attributes and actions of the one God and all possibilities are like multiple mirrors which, according to their characteristics, are the manifestation of that absolute essence. The metaphor of the mirror is the most obvious metaphor that the two mystics use in this case to show the relationship between possibilities and the manifestation of truth. The only difference between them is that Attar pays attention to the appearance of truth in the mirror of possibilities with a more romantic look than Shabestri; And Shabestri with more veil and modesty and with a sharper submissiveness kills me. With a comparative approach and citing the works of these two great writers, this article tries to show their intellectual similarities and commonalities, such as; The uniformity of form and meaning, the series of degrees of existence, unity in the same multiplicity and multiplicity in the same unity, seeing creation as a magazine of the manifestation of unity, creation in the sense of imagining the possibility of emergence, the nothingness of possibilities and the existence of the existence of God Almighty and... about manifestation explain and examine the unity of existence. Attar's ghazals and Shabastri's Golshan Raz, which express their mystical thoughts in the best way, form the basis of this comparison.

The affirmations of the Islamic intellectual system and the existence of differences and divisions among Muslims in Islamic countries indicate that a great practical and theoretical effort is needed in the field of unity and determination of the foundations and principles, limits, and solutions to remove them on the part of researchers and sympathizers of the religion. Imam Ali (PBUH) was one of the great Islamic personalities based on his position and high rank among Muslims, who played a significant role in creating Islamic unity and removing the division and disunity. Muslims find a new way for unity based on the theories and lifestyle of Imam Ali (PBUH) in Nahj al-Balagha and Islamic religions and parties have gained esteem by reforming relations with non-Islamic societies and provoking political solidarity and unity among Islamic countries and providing the opportunity with the route of political unity among groups in the past. This research, which has been carried out in a descriptiveanalytical method, attempts to express the moderate thoughts and opinions of Imam Ali (PBUH) by avoiding extremes, excesses, and narrowing the area on petrified and bigoted groups on the route of political unity among MuslimsIn addition, Imam Ali (PBUH) adhered to the Holy Qur'an, the Holy Prophet (peace and blessings of God be upon him), referring to those in command, and obeying them and moral virtues and eruditions, and preserving freedom as the most important principles and foundations of the political unity of Muslims. The strength, pride, and material and spiritual integrity of the Islamic Ummah will be achieved.

Proximity is considered one of the most important conditions in mystical schools and mystics of both Jewish and Islamic traditions have paid attention to its aspects and levels. In the primary texts of Kabbalah, the term deveqot means union and connection with God for closeness to God. Musa bin Yaqub Corduro considers the doctrine of God’s imitation necessary for the mystical unity and closeness of man with God. Although union with God is not directly stated in Nahj al-Balaghah, the term closeness to God has been used many times as a questionable matter, and it has a direct relationship with the quality of acts of worship. Through examining the Corduro and Nahj al-Balaghah, we can point to common examples such as praying, giving charity, benefaction, etc., which bring us closer to God. Also, according to the hadith Qorb Nawafel, a person attains the status of God by performing religious duties and rituals. The condition to reach this unity, according to Nahj al-Balaghah and Corduro, is pure intention and sincerity in action.

After the emergence of variations in Quranic recitations (Qira’at) and their restriction to the Seven and Ten Recitations (Qira’at) in the fourth century AH, Shiite scholars have demonstrated different approaches to deal with the massive reporting of Recitations (Qira’at) over the years. Some contemporary scholars believe that Shia Muslims have unanimously agreed on Quranic Recitations (Qira’at) from the beginning of the Quran’s revelation to the present day. However, a closer examination of sources reveals not only the absence of such unanimity but also significant changes in the views of Shiite scholars on the massive reporting of Quranic recitations (Qira’at) over the past fourteen centuries. Some have denied the massive reporting of Quranic recitations (Qira’at), while others have explicitly considered them massive reports. In this research, we have attempted to extract the opinions of renowned Shiite scholars from their remaining works and clarify the differences in their approaches to the issue of the massive reporting of the Quranic recitations (Qira’at) over the years. We have also analyzed and compared these viewpoints to illustrate the historical evolution of their views on this topic. The results of this study indicate that the perspectives of Shiite scholars regarding the massive reporting of Quranic recitations (Qira’at) vary. In the first to fifth centuries, the permissibility of famous recitations (Qira’at) was discussed, and from the sixth century onwards, the issue of the massive reporting of Quranic Recitations (Qira’at) was raised. From the 11th century onwards, Shiite scholars began to deny the massive reporting of Quranic recitations (Qira’at).

Dawood Qaisari is one of the famous mystics of the sixth century who has a great contribution in the development and growth of Ibn Arabi school. This book is undoubtedly one of the most prominent educational texts on theoretical mysticism, which testifies to the author's mastery in understanding and explaining the topics of Ibn Arabi's thought. The discussion of "unity of existence" is one of the important topics in this work, which is very interesting and has always been discussed by other mystics and thinkers of the Valley of Mysticism; For example, in the present era, Imam Khomeini, the founder of the Islamic Republic, who, although entering the world of politics, does not hide his devotion and interest in Ibn Arabi's thought and his works, and especially in the discussion of the unity of existence. In the works of Daud Qaisari and Imam Khomeini, both of which are influenced by the teachings of the Ibn Arabi school, we find that they have similar views and opinions on the unity of existence and its bills, which are worthy of attention. Similarities such as: the unity of personal intuition, the first determination, the status of oneness and unity, etc. Although at first Imam Khomeini disagreed in some cases,

Moral philosophers hold that virtue is a character trait that can be considered as a model for the moral agent’s behavior. Michael A. Slote, a contemporary moral philosopher, viewed virtue from a different perspective and presented a new account of virtue ethics. He adopted a comprehensive attitude towards explaining virtue. Criticizing and modifying the ethical conceptions of philosophers such as Aristotle, he has analyzed the nature of virtue and the relationship between virtues in the different situations from different moral and rational perspectives. In this article, after indicating Slote’s moral thoughts and his agent-based version of virtue ethics, the foundations and constituents of his account of virtue are discussed. He holds an ontological view to present the relativity of virtues, to identify them, and finally to resolve the conflicts between them. He maintains that the function of virtues can be interpreted in terms of psychological cognitive, conative, and affective aspects. In his view, the virtues of "flexibility" and "practical reason" are two qualities which can both bring about the unity of virtues and resolve the conflicts between them.

Without an iota of doubt, in the domain of unity of muslims and approximation of Muslim sects, exploring the deeds and words of prophet is the most efficient solution. From the deeds of prophet shared among all Islamic sects, it is clearly understood that the holy prophet issued several warnings about the successor- which is the most notorious point of division among Muslims. The holy prophet has shown that the path of unity and approximation is solely sought in reaching a consensus on the successor. According to this view, unity among muslims is only attained when they concur upon the principles of Imamate, and approximation is achieved only when all Islamic sects adopt a discourse relying on Imamate principle. This discourse method must open new chapters for discussions about the issue of Imamate. The first goal of adopting such a discourse has to be disclosing the truth behind the ideology of different Islamic sects and their principles. The second goal must be removing the misconceptions and misunderstanding. The most significant aim of such an approach is: to revisit the root cause of grievences, to shed light on historical and religious issues, to establish a clear margin between unity and approximation on the one hand and unity and social coexistance on the other.

The "Golden Chain" is the most important and famous speech of the eighth Shiite Imam; The sentence was issued in 200 AH in Neishabour, at the request of a large number of non-Shiites, especially the companions of hadith. Due to the reflection of the narration in Shiite and Sunni sources, the Golden Dynasty has been much debated. A review of the many researches that have been organized on this hadith shows that ideological concepts such as monotheism and Imamate have been the most emphasized. The present article tries to explain the purpose and intention of Imam Reza (as) from the selection and retelling of this hadith by the method of historical analysis and considering the discourse conditions and emphasizing the author-oriented hermeneutics. The results of the research show that this choice was completely purposeful in order to invite Muslims and beyond the monotheistic religions to converge and ask them to stop excommunicating each other. In order to prove this hypothesis, we showed that the completion of the hadith in Shiite narrations that rely on the condition of Imamate is different from the first part in terms of narrator and purpose.

Explaining the concept and role of the nation based on the set of scientific orders and practical life of Imam Ali (AS) in the process of building Islamic civilization, is the starting point of this article to show what capabilities this theory has in the fertility of civilization. The research question is what were the behaviors and views of Imam Ali (AS) to revive the concept of the Islamic Nation? This descriptive-analytical study aims to investigate the hypothesis that the idea of ​​nationalism of Imam Ali (AS) was due to the fixed principles of the unityist view and the life of the Imam, which resulted in the presentation of a new discourse of civilization in the world and It is human and trans-regional, trans-tribal and trans-racial. The functions of civilization The doctrine of the nation in this historical period should not be sought in the appearances of civilization, but is related to the macro field and the foundation of transcendent thought and the spirit that governs the foundations of political, cultural and social systematization of Alawite civilization.The results show that denying and opposing the boundaries of tribal reason, the neural traditions of the pre-Islamic aristocracy, ethnicity and race, trying to establish a common belief and implementing the signs of Sharia and the limits of the common mirror of Islam, creating unity and Social cohesion, preservation of cultural and civilizational heritage of all prophets, coexistence of all different ethnic groups and races of Muslims, alignment with the good customs and traditions of nations and nations and love for the nation by the leader and the divine Imam are effective capacities in the social and political system. And it is the culture of Islamic civilization. Imam Ali (AS) in practice used all his facilities and efforts to harmonize the nation to put his discourse into practice.

The principle of al-wāḥid is one of the principles that has long been of interest to philosophers so that some references to the contents of this principle can be found in the works of Plotinus, but Ibn Sina seems to be the first person to have tried to logically prove the principle of al-wāḥid. Although his theories seem to differ in his various works to justify the issuance of plurality from unity, he can generally be considered as one of the defenders of this principle with the contents intended by philosophers. The authors of the present article intend to refer to Avicenna’s works, and while extracting the differences in his statement about the issuance of plural from one, to critique the arguments he has presented in support of the principle of al-wāḥid. Although some criticisms have been written about Avicenna’s opinions (on this subject) and some people have sought to answer, we have, in this article, by analyzing Avicenna’s own words, reached some instances, most of which are not brought up by the critics and are therefore considered as a new analysis. For example, it can be said that, firstly, proving the principle of al-wāḥid logically causes a vicious circle, and secondly, other principles accepted by Avicenna show that the issuance of plural from the simple one is possible and will not lead to insertion (tarakkub) in essence.

The purpose of the present study is to extract the theoretical principles related to peace in the philosophy of Mullā Sadrā and to show the practical and pragmatic potentials of his philosophy in this regard. The method of study is descriptive analysis and the results showed that one of the root causes of violence and war is the differences among humans. These differences are meaningful only in plurality so Mullā Sadrā believes that essence is at the root of plurality. On the other hand, based on his important philosophical principle that is existentialism, he regards the essence credential existing only in mind while what constitutes reality in the external world is called existence and is common between all creatures. What causes disagreement and thus leads to violence and quarrel is something that has no essence and, in other words, is credential. On the other hand, the world of unity in the view of Mullā Sadrā is the world of oneness, harmony, and peace because all the things that are seemingly different and sometimes contradictory, are indeed dimensions of a single truth and thus a part from a unified whole. The focus of Mullā Sadrā’s ontological viewpoint on spiritual-substantive commonality between creatures and the current of a unified truth in them all can be considered as an important foundation to place them in a framework in which a unifying circle ensures their convergence despite their differences and distinctions. This convergence can be regarded as a theoretical tenet for deriving the concept of peace and peace studies from Mullā Sadrā’s philosophy.

Perennial philosophy has an outstanding status in traditionalism and its proper understanding is dependent upon accurate understanding of traditionalism. The latter, as a dynamic trend in the Western modern world, provides a different impression of tradition and undertakes to clarify tradition on a novel ground. In the meantime, perennial philosophy, as the most pivotal component in the consistency of traditionalism, enjoys a specific essential and epistemological value. Dealing with its epistemic dimensions as well as its relation to religion and metaphysics would not be possible except through understanding the main contents of this school. In this paper, with reliance on the opinions of contemporary traditionalists and commentators as well as reference to the historical development of this concept, we would address their new perusal of tradition and thereby provide the ground for a clearer understanding of the pivotal concept of perennial philosophy, its epistemic dimensions, and its relation to tradition, religion, and metaphysics.

The teachings of the Ahlul Bayt (PBUTH) in the issue of Monotheism is a coherent collection with special features. In this system each component has a fixed relationship with each other. Features such as semantic harmony and non-conflict, unity of subject, similarity of the expressive structure, repetition of the same meaningful concepts, and conjoining the relevant topics, are as the pillars composing the system of Ahlul Bayt’s teachings in the context of Monotheism. In light of such a reflection on the composing elements of the system of Ahlul Bayt’s teachings in Monotheism as well as the network connection between proposed subjects, man will find a complete coherence and harmony between the components of the system of Ahlul Bayt’s teachings in Monotheism and understand a group of theological misconceptions. In addition, information of the existence of such a united system in the Ahlul Bayt’s abundant narratives and belief in their inter-network coherence is a considerable criterion for assessing different opinions in this regard.