جستجوی مقالات مرتبط با کلیدواژه "إبن عربی" در نشریات گروه "ادیان و عرفان"

Muslim thinkers each tried to guide people to the true path in life. Some of them have written works on this matter through reasoning, some through narration, and others through mystical and illuminative sciences. This article examines the thoughts of Mohi al-Din Ibn In his most important works, Ibn Arabi paid attention to self-cultivation as the best way out of the trap of the world and invited people to this path. In some of his works, Sheikh Eshraq tried to alert and warn people about a crisis called the strangeness of man in the earthly world. The material world has many limitations that being conditioned in its pleasures makes a person stop from the main goal in living. He tried to depict human alienation in the earthly world in a good way by designing luminous illustrations. As a result, both thinkers pointed out the pitfalls of the world with sometimes different methods and invited people to be alert and get out of it.Arabi and Sheikh Shahab al-Din Suhravardi about the trap of the world and the way out of it with a descriptive-analytical method

Annihilation is one of the mystical states and authorities that have been reflected in both traditions and mystics have explained and analyzed it; However, Sufi’s understanding of the issue of annihilation is not the same, and due to the different views that both approaches have towards mystical issues, annihilation is also discussed with differences in both traditions. Based on this, in this research, the authors have analyzed the view of Shah Nimatullah Wali, one of the mystics of the 8th and 9th centuries of Hijri, regarding death in a descriptive-analytical way. According to the findings of the research, Nimatullah Wali, like the first mystics, considers destruction to be cleansed from the attributes of condemnation and creation as praiseworthy, but according to the mysticism of Ibn Arabi, he does not consider God and man to be two distinct beings. He believes that self-knowledge is necessary for divine understanding and knowledge, and a true mystic is someone who has reached the correct knowledge of self and who can achieve the status of a perfect human being and a guardian through death in the right to survival in God’s essence. It is in this order that he negates death and considers survival to be much better than death.

Although traces of the belief in the existence of a perfect human being can be seen in ancient Iran; But the theory of the perfect human being was presented in a coherent and compiled form by Ibn Arabi as a theory in theoretical mysticism. In part of this theory, Ibn Arabi emphasizes the importance of the heart and its place in mysticism, and considers it the truth of man, which is the manifestation of divine light. This theory has also influenced the thinking of other mystics. The present study examines the concept of heart in this theory with a descriptive analytical method and using library sources, emphasizing the opinions of Shah Nimatullah Wali and Imam Khomeini. The results obtained from this research are that according to Shah Nimatullah and also Imam Khomeini (RA), the heart has the same value and place as it is understood in the mystical tradition, especially Ibn Arabi's tradition.

Essential monotheism, also known as the unity of the divine essence (al-tawḥīd al-dhātī), stands as a pivotal tenet within monotheistic discourse. Crafting its formulation is a profound challenge for both mysticism and theology alike. Even subtle alterations in its interpretation and articulation possess the potential to veer away from the pristine monotheism upheld by the Ahl al-Bayt or the Prophet’s Household.Unitary (aḥadī) monotheism and singular (fardānī) monotheism represent two versions of Ibn al-ʿArabī’s conception of monotheism, each depicted uniquely and substantiated through specific proofs. Employing a descriptive-analytic and deductive approach, thisarticle delves into the core of essential unitary (aḥadī) monotheism, offering a distinct reinterpretation of Ibn al-ʿArabī’s perspective separate from singular monotheism. Furthermore, we assess his viewpoint in light of hadiths, conducting analyses of both the terminology and underlying significance of essential unitary monotheism to ascertain its alignment with the teachings of hadiths

One of the significant topics of mystical worldview is the concept of “Manifestation” and appearance of Supreme Being in the world. Ala'a al-Dawla Semnani is one of the prominent mystics of 8th century AH in whose masterpiece, Al-Urwah, manifestation has an especial place. In the present descriptive-analytical study, we have endeavored to illustrate the types of manifestations, its terminologies, and the unique metaphors that attributed to it in Ibn 'Arabi’s theories. By providing evidences from 'Al-Urwah', we aim to demonstrate that Semnani has drawn upon Ibn 'Arabi's concepts of manifestation and its related terminologies. Findings of the present research indicate that the primary source of Ala'a al-Dawla's words on manifestation is the thoughts of Ibn 'Arabi. Therefore, it is necessary to revise and change the current viewpoints regarding the thought relation between Ala'a al-Dawla and Ibn 'Arabi. In spite of his famous opposition to Ibn 'Arabi on the issue of the unity of existence (Monism), Sheikh of Semnan has followed ibn 'Arabi's commentary on the issue of manifestation. On the other hand, the idea of manifestation in 'Al-Urwah' has been explained and influenced by Ash'ari's beliefs and firmly linked to the ideas of Divine knowledge and will of God. This observation challenges some claims about the Shi'ite affiliation of Semnani.

One of the basic topics in theoretical mysticism and especially in Muhyiddin'sreadingisthe question of the truth of Muhammad.Becauseof the mediationof this all-encompassingtruth, between therightand the people, he has a relationshipwith the right and a relationshipwith the people.The connectionbetweentheMuhammadan truth and creation canbe examined fromvarious dimensions,one of the most important of which inIbn Arabi's thought can be considered the connectionbetween the MuhammadantruthandMuhammad,thelast prophet of God.The current study,whichis written in analytical way, triesto answer the question,"What is therelationship between Muhammad'struth and Muhammad inthe Muhyiddin school?"Is the Prophetmanifestationof the progress of the Muhammadan truth or is he the physicaland at the same timeuniquemanifestationof thisall-encompassing truth? Basedon the author's induction,despite the existence ofnumerousreferencesto theanswer to the above-mentioned question in the worksof the Sheikhand his first-classcommentators, there is noclarification on this matter,but in the worksof hislate followers,two different viewshave beenpresented;Some believe that the relationshipbetween theMuhammadan truth and the ProphetMuhammadisanexclusiverelationship, while another groupbelieves that the Muhammadantruth has manyexamples and,accordingly,itsphysical manifestation isnot exclusive to the Prophet Muhammad.The result of the investigations carried out in this research is that, based on the expressions of Ibn Arabi,theSheikh'sviewshould be considered as the first reading, that is, the existence of a special and exclusive relationship betweentheMuhammadan truth and the last prophet.

Happiness is one of the concepts that has long been widely reflected in various Eastern and Western traditions, including in novel spiritualist currents, especially Seligman's positivist psychology. This concept, which has been mentioned and emphasized many times in the Qur'an and hadiths, is also emphasized in Ibn Arabi's mysticism in the form of words such as Sorour, Farah, Vajd, Behjat, Bast, Lezat, Showq and Rezayat (All of them mean happiness, pleasure or satisfaction), and it means the joy and heart pleasure that result from and knowledge and closeness to the right. In his works, Ibn Arabi considers one of the characteristics of true scholars as having constant happiness and continuous joy. Seligman considers happiness to be a factor in mental health and one of the desirable results of positivist psychology, and he believes that experiences containing positive emotions reduce negative emotions such as depression, despair, and pessimism and increase psychological abilities and virtues. The research method has been extracting the features of the concept of sorour (happiness) from the works of Ibn Arabi and the concept of "happiness" from the works of Seligman and then comparing them with each other. Similarities can be seen between these two views, such as: introversion, correcting the attitude towards life and paying attention to the empowerment of moral virtues and relaxing attitudes. However, there are also differences between them, including the fact that Ibn Arabi considers lasting happiness arising from the inner, spiritual and divine matter to be the result of acquiring moral virtues and resemblance to divine attributes, spiritual behavior and knowledge and closeness to the right while the concept of happiness in Seligman's thought is psychological and has a behavioristic function.

"Esteem",one of the mystical states, is obedience, which brings the seeker closer to his superior.In this study, the authors, whilst examining Ibn Arabi and Rumi's perception of the mystical state of "esteem", have presented the common and different thoughts, beliefs and experiences of these two philosophers on Sufism and Islamic mysticism.This descriptive-analytical  article,is based on the structural and general commonalities and  differences. According to the findings of the research, Ibn Arabi believes that if the meaning of esteem is not spatial or temporal contiguity, this type of esteem can be considered as authorities. But if it means closeness between two substances,then esteem is dependent upon circumstances.To describe"esteem", Rumi also believes that the closeness of God to man and the world is beyond circumstances and free from spatial dimensions, and most important of all, is the inefficiency of the intellect in expressing the intuitive occurrence of  esteem that occurs to the seeker.According to both of the philosophers, esteem is the attribute of a servant  whom contiguity of the Almighty is endowed with, and this is due to man's necessitousness and his need to the Eternal.Man, manifester of Devin attributes,seeks contiguity to God at all times. One of Ibn Arabi's innovations in explaining the mystical "esteem" is concentrating on contiguity to God, which is exclusive to the caliphs and messengers,who in conveying the message have a vicarious role.Due to Sheikh Akbar's opinion that prophecy is not the kind of divine blessing and attribute  to be manifested.

One of the topics that have been studied in various schools and ideas is the issue of the Perfect Human. Although Muslim mystics also paid attention to this discussion, Ibn Arabi was able to enrich it enough, which is evident in his writings. The abundance of definitions of the Perfect Human has caused damage to the issue that its limit is not determined. Therefore, this article will use a descriptive-analytical method to examine the mystical foundations of Ibn Arabi and ask whether Ibn Arabi believes in the limitation of the examples of the ideal man to the prophets and saints or to the development of its examples and the truth of the seekers. Other who reached specific authorities? The findings of this study indicate that although the divine messengers are in the highest position of the ideal human being, but according to Ibn Arabi's definition of the ideal human being, adding himself as the seal of the bound state, introducing several examples of ideal and interpretive human beings. Which introduces the breadth and capacity of each human being to reach perfection, multiplicity is concluded in the examples of the ideal human being

Ibn Arabi is one of the greatest mystics in the Islamic world, whose numerous works are one of the main and rich sources of theoretical mysticism. The concept of monasticism is one of the important elements of the Sufi tendencies of the Islamic world and consequently has a special place in Ibn Arabi's mystical intellectual system. Therefore, in this article, this concept is examined and its relation with Ibn Arabi's mystical system is measured. Monasticism in Ibn Arabi's thought is closely related to discovery and observation, which is the axis of his mystical system. According to him, monasticism is a path that accelerates the attainment of observation and thus helps the seeker in the annihilation of God. Hence, he considers the order of observation to be proportional to each order of existence. This article is a library method. Data collection is obtained from various texts, publications and internet search. The results of the research showed that Ibn Arabi considers monasticism in solitude, silence, worship, insomnia and hunger, and states these as the prelude to reaching the position for every seeker

Human knowledge is one of the important principles of achieving knowledge in Islamic mysticism And for this reason, it is very important to pay attention to the anthropological views of the mystics in explaining the foundations and principles of their mystical vision. In this research, we have considered Molavi and Ibn Arabi as the representatives of the first and second mystical traditions; Maulavi as the great mystic of the first tradition, who has provided the widest scope for presenting the views of this tradition in the field of anthropology. Mohi al-Din Ibn Arabi, as the prominent figure of the second tradition of mysticism, whose opinions and mystical thoughts have been the inspiration of many scholars of mysticism and Islamic literature.This article analyzes and examines the anthropological foundations of the two mystical traditions through a comparative comparison of the views of Molavi and Ibn Arabi about the generalities of the foundations of anthropology, examining the levels of human beings and explaining the characteristics of perfected human beings.

The main purpose of this study is to compare the beliefs of Ibn Arabi and Rumi on the issue of religious differences according to Chapter 66 of the book of the conquests of Mecca by Ibn Arabi entitled " In the knowledge of the secret of the law, outwardly and inwardly, and in the knowledge of the divine name which created the law " and the story "The king of the Jews who killed the Christians is clear" was based on the intertextual approach. Intertextuality can exist not only in the structure and plot of stories but also in the thought and content of texts. The Abrahamic religions (Judaism, Christianity, and Islam) have Semitic roots; they have been mixed together throughout history. Ibn Arabi and Rumi are also contemporaries of each other and the possibility of Rumi being influenced by Ibn Arabi is worth considering, therefore, the existence of intertextuality in these texts is possible at the level of thought and content. In order to achieve this, the narration of Ibn Arabi to explain the issue of differences of religions was compared with the narration of Rumi to express the same theme. This research can be said that Ibn Arabi and Rumi are of the same opinion on the issue of religious differences. Both believe that religions are in principle and do not differ, and if one is seen in religions, it is only in form and appearance. They consider the differences of religions and divisions among the ummah as the result of the oppression of the utilitarians.

The present study expresses the common views of Rumi and Ibn Arabi on the levels of Prophet Yusuf (AS) in the field of Islamic mysticism. Ibn Arabi and Rumi have many common views and thoughts about this divine prophet, and the reason for this is their common intellectual foundations, especially the Holy Quran, as the main source and source of knowledge, and then Islamic hadiths and teachings and statements of previous mystics. Therefore, both mystics have provided comprehensive definitions regarding the position of Yusuf in the system of creation. In this article, with a descriptive-analytical method, expressing the basics of Rumi and Ibn Arabi's thoughts about the hierarchy and existence of Yusuf, with similar allegories by him with two axes: a: the world of example, dream and its relationship with Yusuf, b: light, beauty and We have studied the beauty of Yusuf (AS) according to Ibn Arabi and Rumi, and after explaining and applying common and different concepts and components, we have achieved the same results.

In Ibn Arabichr('39')s mystical ontology, the truth of existence is unique to the divine essence. In this view, the universe is the shadow of truth; Just as the existence of a shadow is credible and dependent on the person, so the universe is in its essence nothing but a manifestation of the transcendent truth of existence. On the other hand, the concept of shadow in the Jungian school is also a key and important concept. Jung tries to explain the human psychological system by relying on the principle of archetypes in his school of psychoanalysis. Although in the school of Ibn Arabi and Jung, the shadow is a single phrase, but it has a double meaning. In Ibn Arabichr('39')s theory, the shadow has no inherent independence from the person, but in Jungian psychoanalysis, the shadow is one of the archetypes that must be known in order to achieve integrity and integrity. Recognition of the shadow strengthens the individual and brings personality cohesion and integrity. Unlike Mohi-ud-Din mysticism, in which the world, which is the shadow of the Almighty and merely the "manifestation" and appearance of truth, the shadow in the Jungian school is the hidden and dark part of the personality and the part of the "was" which requires concealment, darkness and secrecy. And in the process of self-knowledge must be known. This article tries to study the concept of shadow in these two schools comparatively and analytically and explores the relationship between self-knowledge in Jungchr('39')s perspective and cosmology in Mohi al-Dinichr('39')s perspective. And given the unity of the world and the psyche in the Jungian school, will knowing the shadow lead one to monotheism and oneness, as intended in mystical cosmology?

Ibn Arabi should be counted among the thinkers who have influenced centuries of research with their reflections, and for this reason Sheikh Akbar Irfan is a fitting title for him. This article seeks to outline the path that Mohi-Aldini's mysticism considers necessary for spiritual excellence; A path that starts from a natural life and reaches a mystical end by passing through houses; The path that is the main focus of practical mysticism and the fruit of Ibn Arabi's theoretical mysticism. Delineating the path is the central goal of this article, and to achieve it, one must analyze the levels and levels that cannot be avoided; The three levels of the success of care, the knowledge of guidance and the practice of the province, which, despite the three levels of Islam, faith and charity at each level, lead to the nine stages of conduct. The nine houses are the result of placing the foundations of Muhyiddin's mysticism in the form of narration of Gabriel's questions to the Holy Prophet (PBUH). This research had to adopt a special method in its searches; Because Ibn Arabi's data in writings such as the times of the stars are incomplete and ambiguous, and to complete and explain it, one must explore the wide range of his writings, take advantage of the writings of his students, and by providing this Everyone reached the road map that he has placed in front of the seekers. This discussion has tried to show the weaknesses and strengths of Ibn Arabi's plan to the best of its ability. A project that relies on a narrative that has not been properly analyzed and does not imply the author's claim. Several propositions of the plan lack any analytical basis. The concepts of Islam, faith and charity have not been defined on the basis of reliable sources and have resulted in drawing an indefensible structure.

Muhyiddin Ibn Arabi (538-638 AH), a great Islamic mystic, has introduced certain ideas into Islamic mysticism in the sixth and seventh centuries AH. Some of these ideas, under the title of Unity of Being, have a special character after him in many mystical texts. Shāh Da’ei Shirāzi (870-870 AH), a poet and mystic of the ninth century AH, is one of those who has received many influences from Ibn Arabi. In his commentary on Golshan-e-Rāz by Sheikh Mahmoud Shabestari, entitled Nasa’em Golshan, he has dealt with Ibn Arabi's thoughts. In addition, there are many aspects of Ibn Arabi's thought, especially the issue of the Unity of Being, in the margins of his Divan and Settah. This research has been done by descriptive-analytical method. The information and data have been collected using the library documents and books. The result obtained from this research clearly shows that Shah Da'ei borrowed his idea of the Unity of Being from Muhyiddin Ibn Arabi and simplified it by using his allegories and explanations.