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

In the epistemic system of Islamic mysticism, any name, attribute, or feature about the divine essence is negated. In fact, the stage of God’s essence is deemed free from any rulings. For this reason, some people have assumed that no name or word can refer to the stage of essence, even words such as “essence” (dhāt) itself or the ultra-hidden essence. This article provides an overview of the views of mystics through a descriptive-analytical method, concluding that such an understanding is an instance of the fallacy of equivocity between the ordinary sense of the “name” and its mystical sense, since mystics do not have ordinary names in mind when they negate them from God’s essence. They refer to the ultra-hidden stage through different words. When they say that this stage is without any name or pattern, they negate the mystical sense of name from this stage, rather than a name that merely refers to the essence, without constraining it. Furthermore, a scrutiny of the works of mystics reveals that the stage of the essence is free from rulings in the sense that the stage of the ultra-hidden essence admits of no constraints or restrictions. Put differently, since it has no peculiarities or specificities, it admits of no specific rulings. Such rulings apply only when we descend from the stage of essence down to the stage of particular determinations. At this stage, constrained, restricted, and specific rulings apply to the determinate or constraint essence, rather than the absolute essence. However, absolute non-restricted rulings, which do not divest the essence of its absoluteness, can be predicated of the essence

In Ibn 'Arabi's view, the relationship of the Supreme God with man is not based on Divine essence (divine unity), because it is required that God's essence be one, and it cannot be summed up by relation, connection and duality. Therefore, God's essence is superior to that of establishing a relationship with man. On the other hand, man cannot communicate with the God's essence; because, first, communication is posterior to knowledge; secondly, man is incapable of knowing his own substance of essence and self; thirdly: the essence of self has a tendency to return to God's essence; thus, man's essential connection with God is impossible. However, the inner knowledge of the soul in divine names and qualities is possible, and this makes it possible to establish a nominal connection with the supreme truth. In fact, the existential philosophy of human creation is the nominal interaction of God with man. Also, these are those divine names that call for effects in the universe and the universe needs them to survive, and man, as the vicegerent of God, has a mission to manifest them on the earth, according to his freedom and authority. In Ibn Arabi's view, the nominally mutual relationship between man and God is inward and it consists of two kinds of "mutual resemblance" and "identical" relationships. The mutual resemblance relationship is considered for the general human being, and the identical relationship is considered for God's saints and perfect men. This identical relationship can reach to the point where God has become closer to the human being than his own perfect human self, and ultimately leads to the nominal monotheism and the nominal identical relationship between the perfect man and God

Mystics believe in causality in some way. Despite the lack of distinction in the real being, if we compare it with other (appearances), we can attribute a kind of secondaryity and dependence in the possession of that being to the possibilities; But is this causation, in existence? In mysticism, after invoking the existence of the God to the possibilities, in a transverse and permissible manner, a kind of reality is considered for them, which necessitates a kind of real distinction between proportions (possibilities) and the existence of God. If the meaning of existence in the above question is a virtual or apparent existence, it must be said that the apparent existence of possibilities is the interface or dignity of the real existence of the God. Hence, there will be a kind of being effect from the existence of possibilities to the existence of God. Thus it can be said that the spirit of the idea of ​​causality, which means a kind of dependence of creation on the God, has been explicitly accepted in mysticism; but this idea has been developed and the existential distinction of God and creation has been denied and the Godchr(chr('39')39chr('39'))s existence as it is existence, not described as cause so that the dependence of possibilities on God is acknowledged to the highest degree and the attribution of causality to God does not lead to a determination in the essence of God. The objectivity of the truth of cause and effect, while accepting the otherness of the two, is one of the cases on which mysticism emphasizes.

One of the significant issues that has been mentioned both in the Qur'an and by mystics is the names of God. Hakim Nosrat Amin Esfahani; Contemporary commentator and mujtahid; In his weighty book and behavior and also in the precious interpretation of the reservoir of mysticism, he has dedicated several pages to the names, divine beauty and supreme attributes of the Almighty, which have been studied in this article. In the Holy Qur'an, it is recommended to recite the divine names, and the Lord of remembrance and the companions of monotheism, recite God Almighty in His names and attributes, and in this way take steps in the stages of conduct. There is no doubt that the remembrance of God through names and attributes is a virtue and can bring man closer to God. There are four verses in the Holy Quran that mention the names of divine beauty and are verses that only mention the names; It has been said. In this article, which is documented by the method of content analysis, first these sublime names from the book of Lady Amin are discussed and then the opinions of some mystics, philosophers and commentators in this regard are expressed and in this regard three important questions: The purpose of counting What are the names in the hadith of the Holy Prophet (PBUH)? How does the counting of names cause one to enter Paradise? How can one be created according to the morality of God?, has been researched

Number 28 is a code related to 28-day cycle of moon which is highly reflected in Ibn ‘Arabi’s viewpoint. Most aspects of Ibn ‘Arabi’s thought are affected by this code. In his works، Ibn ‘Arabi has attempted to decode this number and express its effect on celestial and divine aspects of human. This is mostly revealed in Fusous al-Hikam (=Seals of Wisdom) which was presented in 28 chapter on the basis of levels of existence. Each level of existence is formed based on a divine person that is symbol of one of the divine names. So، the relationship between that perfect man and his relevant level of existence is required to be observed. Ibn ‘Arabi’s cosmological knowledge and his examination of the relationship between words and numbers result in specific situation. The present study sought to investigate one aspect of Ibn ‘Arabi’s examination of number and words as related to comparison of moon and perfect man.