إبن عربی

"Existential thinking, as a type of non-conceptual knowledge, involves a journey from falsehood to truth and from the outward to the inward, and in its essence, interpretive knowledge seeks to refer forms and appearances to their origin, inwardness, and reality. On the other hand, in the view of great thinkers, art is neither a representation of the external world nor an object of aesthetics but rather the revelation and emergence of truth. If we consider authentic art as the 'unveiling of truth' and 'something that opens a world,' then authentic art will be a kind of genuine openness and revelation of existence, and the artist is someone who manifests existence in their work. Accordingly, what the artist reveals in their art, if approached through the method of interpretation and unveiled, discloses a specific world to us and allows us to progress from the outward appearance of the artistic work to the inwardness of art—namely, the truth of existence and its inward manifestations—to take a step closer to the truth. Therefore, art is accompanied by pre-existing knowledge and insight, which serves as a ladder of knowledge for its practitioner. Authentic art, as something that reveals an aspect of truth, can be discussed in the context of mysticism, especially the mysticism of Ibn Arabi. Since an ascending and cognitive journey from the outward to the inward lies at the core of this art, it also constitutes a form of existential-presential knowledge. This research has been conducted through a library-analytical method."

The issue of predestination and free will is one of the most challenging and complex epistemological questions. Muslim scholars have long debated this matter, presenting various perspectives that have been categorized into four main views: determinism (jabr), acquisition (kasb), delegation (tajwid), and the doctrine of amr bayn al-amrain (a position between the two extremes). Among these perspectives, the view of Muḥyī al-Dīn Ibn ʿArabī, as a prominent figure in Islamic mysticism, holds significant importance. This study seeks to determine whether Ibn ʿArabī’s position aligns with the theory of kasb. In other words, does the mystical perspective on predestination and free will correspond to the Ash‘arite interpretation? Using a descriptive-analytical method and by examining Ibn Arabi’s works, this study concludes that his mystical principle of the Unity of Being (wahdat al-wujud) renders the issue of predestination and free will meaningless due to the negation of the subject itself. However, it is still possible to interpret predestination and free will within a mystical framework, considering the relationship between God’s existence and its manifestations. Moreover, based on the mystical doctrine of aʿyan thābita (immutable archetypes), Ibn Arabi asserts that the immutable archetype of a human being, in its divine realm (suqʿ al-rububi), inherently possesses will and volition. This potentiality manifests in the created world as a willing and choosing agent. Therefore, while Ibn Arabi regards God as the ultimate agent (fāʿil), he also acknowledges the realisation of actions through the human agent, who wills them freely. In this view, humans perform acts voluntarily while God actualises them. These two mystical foundations lead to the conclusion that Ibn Arabi does not subscribe to the Ash‘arite theory of kasb. Unlike the Ash‘arites, who uphold the independent existence of God, humans, and multiple entities, Ibn Arabi maintains that only one existence encompasses all of reality. Furthermore, in contrast to the Ash‘arite doctrine of kasb, which denies human agency and restricts human participation to the mere acquisition of actions, Ibn Arabi embeds volition within the very essence of human reality, asserting that will (irādah) is inscribed in the immutable archetype of each individual

Using the descriptive-analytical method, the present article examines the psychological components of spiritual health in mystical teachings, with an emphasis on Ibn Arabi’s thoughts. As one of the important dimensions of general health, spiritual health refers to the individuals’ connection with the meaning and purpose of life, spiritual beliefs and values, and connection with a higher power. Ibn Arabi, a great Islamic mystics, has explained spiritual concepts and their impact on individual health in his works. This research shows that the main components of spiritual health, including a sense of meaning and purpose in life, connection with oneself, connection with others, connection with nature, and connection with a higher power are widely reflected in Ibn Arabi’s teachings. By emphasizing on divine love, Ibn Arabi explained these components and showed that mystical concepts can be greatly applied in modern life and help improve mental and spiritual health. The results of this research emphasize the importance of reinterpreting mystical teachings in new and practical contexts and show that these concepts can play an important role in improving the quality of life and mental health of modern man.

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.

In verse 86 of the blessed Surah Hud, it is mentioned about "the rest of God": "The rest of God is good for you if you are believers". The interpretation of this phrase has become controversial among commentators. According to some narrations in Shia sources, this expression of Hazrat Mahdi (AS) refers to the remaining proof of God. This research examines the truth of "the rest of Allah" in verse 86 of Surah Hud from the point of view of Ibn Arabi and Javadi Amoli. Through this research, it is shown that these two thinkers considered Hazrat Mahdi (AS) as an example of God's rest in the aforementioned verse. Of course, there are differences between the views of these two scholars. For example, Ayatollah Javadi Amoli documents his view that Hazrat Mahdi (pbuh) is an example of the rest of God with narrations, but Ibn Arabi expressed the same view without mentioning related narrations and expressing a ruling that this is probably due to cultural and social conditions. And it was the political ruling during the time of Ibn Arabi that the expression of the Shiite belief was considered a crime.

The present study aims to examine the position of the intellect in Ibn ʿArabī’s speculative mysticism. Muslim mystics have long been concerned with regards to the intellect, and their discussions have led many to perceive Sufism as a discipline fundamentally opposed to rationality and logic. In this article, I seek to investigate this common belief by exploring Ibn ʿArabī’s views in his magnum opus, the Futūḥāt al-makkiyya. It is goes without saying that the viewpoints of a mystic of Ibn ʿArabī’s caliber can significantly refine our understanding of how the intellect and Sufism intersect.

One of the central topics explored by mystics is the relationship between meaning and language. In Islamic mystical thought, meaning is often regarded as having an antecedent identity (huwiyyat-i mutaqaddim), contrasting with the modern linguistic perspective that considers words to have primacy over meaning. Ibn ʿArabī delves deeply into the primacy of meaning, conceptualizing it under the framework of the "spirit of meaning." He posits that the meaning of a word represents a singular semantic essence, capable of manifesting across various contexts in a real, albeit gradational, manner. This perspective is deeply rooted in Ibn ʿArabī's theological foundations, which we have analyzed from both epistemological and ontological angles. My hypothesis is that Ibn ʿArabī’s pantheistic approach to meaning, along with its epistemological and ontological underpinnings, leads to distinctive conclusions about the nature of language. While his views often diverge from contemporary linguistic and semantic theories, they reveal certain points of convergence. Among these conclusions is the gradational nature of the act of imitating God, a concept that necessitates new insights into the essence and origin of words. In articulating his views on meaning and language, Ibn ʿArabī ultimately identifies God as the creator of both meaning and words. Furthermore, the idea that the act of imitating God is gradational allows for attributing both the metaphorical and transcendent dimensions of language to God.

The concept of the spiritual veil (ḥijāb) as a barrier on the path of mystical wayfaring is one of the most significant topics in Islamic mysticism. A spiritual veil obstructs the seeker’s attainment of Divine gnosis, presenting a formidable challenge to overcome. Therefore, this theme has been extensively addressed in Sufi texts. Each mystic has approached the subject of spiritual veils from their own unique perspective, shaped by specific mystical and intellectual considerations. Among these, Abū ʿAbdullāh al-Niffarī and Ibn ʿArabī have offered some of the most detailed and comprehensive discussions on the matter. This article begins by exploring the views of early Sufis on the spiritual veil and then delves into the ideas of al-Niffarī and Ibn ʿArabī, focusing on their conceptions of the quiddity of the spiritual veil, its typology, the method of traversing it, and the identity of the most challenging veil to penetrate. It appears that Ibn ʿArabī was significantly influenced by al-Niffarī’s novel ideas on the spiritual veil, as evidenced by Ibn ʿArabī’s frequent and laudatory references to al-Niffarī’s discussions. The two mystics share a similar perspective on three of the four aspects under consideration. Regarding the quiddity of the spiritual veil, both thinkers perceive every ḥijāb as nothing more than a manifestation of “God’s Face.” Concerning the most challenging veil, both identify the “human soul” as the greatest ḥijāb. As for the means of traversing the veil, they agree that only God’s “light” and “guidance” can enable one to penetrate it. While their typologies of the spiritual ḥijāb differ, both mystics ultimately assert that “everything is a ḥijāb.”.

One of the controversial issues discussed in Ibn ʿArabī’s Fuṣūṣ al-Ḥikam is his interpretation of the Israelites’ worship of the Golden Calf. While most of Sufi Quranic exegeses, both before and after Ibn ʿArabī interpret the Golden Calf as representing the human soul or carnal desires, Ibn ʿArabī takes a different approach. Based on his belief in the takwīnī (existentiating) nature of God’s commands, he argues that people ultimately worship nothing but God. Thus, according to him, the Israelites’ worship of the Golden Calf was, in essence, a form of worshipping God. This interpretation raises three key questions: First, can his interpretation of the Golden Calf be considered an example of arbitrary exegesis? Second, is his interpretation consistent across his other works? And third, is his belief in the existentiating nature of God’s command—that no one other than Him can be worshiped—philosophically justified? In addressing these questions, it is important to note that, firstly, many of the mentioned ideas are not interpretations in the strict sense and, therefore, cannot be classified as cases of arbitrary exegesis. Moreover, a degree of arbitrariness is inherent in any act of interpretation. Secondly, one needs to bear in mind that Ibn ʿArabī never intended to produce a comprehensive and systematic exegesis of the Quran. His engagement with Quranic verses operates on two levels. At times, he offers exoteric interpretations akin to those of traditional exegetes, while at other times, drawing on his monistic ontology, he adopts a deeply esoteric approach—as seen in his interpretation of the worship of the Golden Calf. Finally, Ibn ʿArabī’s belief that the Quranic commandments possess a takwīnī (existentiating) essence is grounded in the broader Sufi perspective. Sufis viewed the Quran as an existential truth that permeates reality, leading them to regard at least some of its rulings as takwīnī in nature.

Sadia Sheikh has done research in the field of Islamic studies. The current research is based on the descriptive-analytical method, in search of the roots of Sadia Sheikh's reading, in the interpretation of the verses related to women.The current research, with descriptive-analytical method, seeks to find the roots of Sadia Sheikh's reading in the interpretation of verses related to women. The most important findings indicate that in the beginning, his research literature was influenced by Fazlur Rahman's methodological thought, just like Vodud and Barlas. Sadia Sheikh, with this point of view, has tried to interpret the verses related to women by taking into account the historical context and the conditions of the time of revelation. Sadia Sheikh, after familiarizing herself with Islamic mysticism and the works of Muhyiddin Arabi, has used mystical perspectives to present feminist interpretations. Ibn Arabi emphasizes the equality of men and women in the ontological sense and believes that women can attain the highest divine knowledge. Sadia Sheikh, based on these views, seeks to create gender justice in Qur'anic interpretations.The main criticism of Sadia Sheikh's point of view is based on her hermeneutics, in which the method of philosophical hermeneutics is followed instead of focusing on the text and discovering the meaning of the theologian. In this reading, he interpreted the verses by applying feminist principles such as gender justice and equality between men and women. This approach is in conflict with the traditional method of Islamic commentators who are text-oriented and seek to discover the meaning of the theologian. By examining these influences, this article analyzes and criticizes Sadia Sheikh's views on various topics such as "beating and violence", "consistency" and "women's testimony in court" and tries to clarify the strengths and weaknesses of her feminist interpretations.

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.

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

The mystical ideas of Ibn Barrajān, known as the “Ghazali of Andalusia,” play a central role in tracing the origins and development of Ibn 'Arabi’s mystical worldview. This influence has significantly expanded and deepened Ibn 'Arabi's mystical thoughts. This research, using a descriptive-analytical method, seeks to examine Ibn Barrajān's ideas within Ibn 'Arabi's intellectual framework. In doing so, it reveals profound connections between key concepts and foundational terms used by these two prominent thinkers. Among the findings of this research, the deep reflection of Ibn Barrajān's concept of “al-haqq al-makhluq bihi” (the truth created with it) in Ibn 'Arabi's ideas is noteworthy, through symbolic terms such as “al-‘ama’,” “al-nafs al-rahmani,” and “al-haqiqa al-muhammadiyya,” all emphasizing the manifestation and appearance of God in existence. Furthermore, Ibn Barrajān’s influence on Ibn 'Arabi's understanding of “al-insan al-kamil” (the perfect human) is clearly evident through the term “al-‘abd al-kulli” (the universal servant). This highlights Ibn Barrajān's profound impact on Ibn 'Arabi’s ontological understanding of humanity. Additionally, Ibn 'Arabi's extensive use of terms related to divine names and attributes, such as “al-takhalluq bi-asma' Allah” (adopting the divine names), is a testament to his intellectual debt to this pioneer of Andalusian mysticism. Moreover, Ibn Barrajān's mystical and philosophical worldview on the nature of the Quran, existence, and humanity is remarkably reflected in Ibn 'Arabi's works. Thus, this research sheds light on the depth and breadth of Ibn Barrajān’s influence on Ibn 'Arabi's mysticism and demonstrates the dynamic nature of the spiritual and intellectual heritage of Andalusian mysticism.

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.