جستجوی مقالات مرتبط با کلیدواژه « احدیت » در نشریات گروه « ادیان و عرفان »

The issue of ontology is important in all mystical schools and there are few mystical schools that have not paid attention to this issue in their teachings. This issue is very important in the school of cosmic mysticism and many issues in this school have been extracted from this principle. The main question in this study is to examine the extent of the effectiveness and adaptation of ontology theory, including the interpretation of the levels of existence and the nature of existence in the school of cosmic mysticism, a circle of teachings of Islamic mysticism. The method used in this research was descriptive study and content analysis method was based on library resources. The findings of the research indicate that the Nasut, in cosmic mysticism are taken from the words of no polarity (non), unipolar and bipolar, which is indebted to Islamic mysticism, and thus, from the manifestation. Therefore, it is possible to consider the approach of the Islamic school of mysticism to this issue, apart from inventing new terms, and the differences in their foundations and applications are influenced by the ontology of Islamic mysticism.

Monotheism and its types are among the topics that open the way to theology, and among these, the unity of the essence is one of the key issues. Sheikh Baha'i is one of the scholars and thinkers who has carefully considered this issue in such a way that the analysis of his thoughts can help to clarify this issue further. Sheikh Baha'i considers the unity of the Divine essence as one of the certain pillars in Islam. One of the issues that add to the importance of his views is the method of recognizing the unity of the essence and presenting it through nature. In completing his views, he has proposed philosophical arguments and proved the unity of the essence through reason and narration, and in this statement he has well shown the importance of addressing the status of oneness and unity, as well as paying attention to their difference, and finally has attempted to invalidate the views of dualists.

There are various theories about the external and scientific appearance  or absence of. Some mystics, like Fergani, regard the name mostathir as the first determination.  According to existing traditions, some believe that the names mostathir are from the names of God that He considers them to be exclusive to His essence. Mystics and sages have expressed characteristics and rules about these names, and the external and scientific appearance or absence of them is an important and fundamental issue. Some mystics, such as Ferghani, have insisted non-appearance of these names and have not spoken about their scientific appearance. Others, like Imam Khomeini, believe in their external and scientific appearance. Meanwhile, somee like Allameh Tabatabai only believe in the scientific emergence of such names.People like Tabatabai, meanwhile, only believe in the scientific appearance of such names.In this article, first the name mostathir are defined, then the characteristics and finally the external and scientific appearance of these names are analyzed.

According to Meister Eckhart, the Godhead or the Ground of God is above God or the Trinitarian God. In the same way‚ he distinguishes between the Ground of the soul and the faculties of the soul. In Eckhart’s view, we were united with the Godhead before the creation of the world. But we went out from Him at the time of the creation and‚ as a result‚ lost the union with Him. Then the Godhead became God. This paper, which is written in a descriptive and analytical way, deals with detachment Eckhart considers as the path of return of the soul to reunite with the Godhead. According to Meister, detachment or an external (voluntarily) and inward freedom‚ with grace which is necessary from God, causes the Ground of the soul to reach to the union with the Godhead or supreme detachment above the union with God or the Creator God. Therefore detachment‚ the detached person and supreme detachment are reunited again.

The present study investigates the works of some contemporary orientalists who have conducted broad scientific evidentiary studies on mysticism. As a mediator between Islam and the West, Annemarie Schimmel did extensive studies on mysticism, looking through the lens of a believer and an academician. Hellmut Ritter’s studies on old manuscripts and the collection of Daryaye Jan are an indication of his devotion to and love of Iranian-Islamic mysticism. Fritz Meier revealed the hidden aspects of Baha Valad’s life and released him from being overshadowed by his son, Molana Jalaluddin. A decade of research on the life and thought of Abu-Saeed Abolkheir was his invaluable contribution to mystic studies. The elaborative and refinery studies of theses researchers, along with their exemplary knowledge and scientific courage, introduced to the world a great part of Persian mysticism and literary treasure.

Shams-Aldin Mohammad Asiri Lahiji, in whose poetry and verses, he tried to depict Gnostic notions in theoretical and practical terms is one of the Teymurian’s Shi’ite Gnostics (840- 912A.H.). The most fundamental premises, in his discussion, are the presentation of the “Unity of Existence” theory. Being impressed by Ibn Arabi and Sheikh Mahmood Shabestary, he proposes his ideas aesthetically. The “Unity of Existence” theory is considered as a kind of interpretation of Monotheism whose roots are in Islamic Gnosticism in the 2nd century that is analyzed by Ibn Arabi methodologically with a kind of philosophical interpretation. Asiri Lahiji is also considered as one of the proponents of the“Unity of Existence” theory while contemplating and implying Hafez and Molavi Gnostic concepts as well as Earlier Gnostics. He elaborates on the “Unity of Existence” proceeding to the “Perfect Universal Man.” The unique “God” is the genuine and gracious Absolute Unity, the sole eternal “light”, from whose essence all the other creatures are mere reflections.

The stage of the Unity essence is the first stage of manifestation and determination of the essence of the “Unseen of the Unseens” in which the names and entities have conceptual and denotation unity with each other and with the Essence. Perception of the unity essence in mystics language is usually uttered as the stage of manifestation of presence of ipseity and the Unseen of the Unseens and the inner of the station of One-ness and all these three form the stage of essence of The Almighty God against the exterior stages which are Sovereignty، the Kingdom of unseen and solid forms; certainly such alteration between the mentioned stages are hypothetical، because this principle has been accepted in mysticism that the being has only one nature. Unity Essence is the truth condition- to- no from the diversities and contingents and is the stand of the credibility of the essential names of the divine. Therefore، the stage of the unity essence which is the origin of glorification and actual-union، although it hides the names and the attributes، meanwhile in descending Arc it becomes the prelude of manifestation and determinations of the names. However the manner of the exposure of the manifestation of the unity essence is shown by the process of ''Absolute Victory''. This stage is quoted in Quran as ''the stand of or Undermost'' which is occasionally called as ''the seventh inner''.

The issues of closeness and transcendence of God and their relation with theAlmighty God is one of the most argumentative ones in theism so that they havemarked a long record and arguments among theologians including scholastictheologians, philosophers, and mystics. This paper first examines the importanceand necessity of the issue and later deals with the viewpoints of scholastictheological sects such as Asharite, Mutazilite, and traditionalists in terms ofassimilated attributes. Then having explained in details the views of Muhyiddin Al-Arabi in the aforementioned and his attitudes in his books titled 'Futuhat al-Makkiyya (Meccan Revelations) and Fusus al-Hakam (The Ringstones of Wisdom)the different views and results gained from his evidences in the above two booksare discussed. In the end, the final remarks of Sheikh Akbar, that is gathering thecloseness and transcendence together and that they are ranked as the holy grace notthe nature or the holiest grace, is provided.