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

The influence of ontology on how God exists and relates to beingsIn the philosophy of Mashaei, Sadra and theoretical mysticismReview:The present study with an analytical-comparative approach has dealt with the effect of ontology on how God exists and relates to beings in Peripatetic philosophy, Sadraism and theoretical mysticism. Existence is a truth, but in terms of cognition, many interpretations have been made by philosophers and mystics. There is no similarity between the obligatory essence of existence and other objects, but at the same time all objects are under the protection of God and need God in their occurrence and survival. Truth has levels, the highest level of which is the existence of the Blessed and Exalted Right, and the other levels below are the same objects that exist in addition to the enlightenment and the guardianship of the Supreme Being. It is a matter of intensity and weakness and realization of levels. Rather, it is the existence of a personal truth which is the essence of the Supreme Being and has different manifestations and contrary to philosophical understanding, objects have no share in existence and God is free from all objects and manifestations all appointments are objects and other than them.

The problem of divine essence and attributes is widely recognized as one of the most significant issues in theoretical and transmitted disciplines. Understanding the nature of God provides motivation for a deep connection with the absolute perfection, whereas worship based on ignorance is less effective in this regard. Consequently, the discussion surrounding God's essence and the characterization of its attributes holds great significance. In fact, the problem of divine essence and attributes can be categorized into three distinct areas: semantics, ontology, and epistemology. Regarding semantics, there exist multiple accounts. The attributes commonly referred to as the "seven attributes"—knowledge, power, hearing, seeing, will, life, and word—can be understood through mystical, philosophical, theological, and sharia perspectives. Furthermore, the ontology of attributes and their connection to the divine essence encompass various dimensions. One aspect involves the identification of the essence and attributes, which entails the rejection of the independent existence of the attributes. This viewpoint is shared among adherents of sharia, philosophers, and mystics. According to Ashʿarite theologians, including Fakhr al-Rāzī, the divine attributes are dependent on the divine essence, resulting in their distinction. On the other hand, Miʿtazilites purportedly assert that the essence serves as a representation of the attributes. Fakhr al-Rāzī himself holds distinctive perspectives, such as emphasizing the relational nature of knowledge and the intrinsic nature of the divine word. Additionally, in his definition of power, he includes the permissibility of both action and omission within the actions of a free agent. This article explores Fakhr al-Rāzī's viewpoints regarding the semantics and ontology of the essence and attributes.

The most important characteristics of intellect in terms of nature and meaning in the view of Salafism are: 1. Intellect is a kind of instinct 2. Contrary to the view of philosophers who consider intellect to be the essence, it is accident 3. The real meaning of intellect, as stated in the Quran, is heart 4. Intellect has multiple natures. Considering reason as an instinct shows the reduction of the dignity of reason as a source of perception in the eyes of Ibn Taymiyyah and his followers. This is despite the fact that, according to the verses and narrations and the opinions of the great intellectuals, reason has supreme dignity and distinguishes humans from other creatures. But in Mullah Sadra's view, intellect, as the highest level of the human soul, is an independent perceptive faculty and an abstract and immaterial essence. Compared to Ibn Taymiyyah's point of view, Mulla Sadra's view on the semantics and ontology of reason is closer to the meaning of reason that has been emphasized in the verses of the Quran and hadiths.
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In his quatrains, Khayyam has raised issues or questions about the fundamental issues of man and existence and has provoked reactions since those days. On the other hand, in the repository of military secrets, one can see concepts, symbols and images that are used identically or with slight differences in Khayyam's quatrains and seem to be a response to those poems. After analyzing and classifying these concepts and images at the level of the fundamental issues of man and existence, it was concluded that Nizami responded to it from a mystical perspective by taking the concepts and images of Khayyam and the topics and issues that he raised. Shadi has presented a philosophical surprise.

Luckmann defines religion as a meaning system that transcends man from his biological nature to become actor of the social scene. Since understanding the philosophical foundations of science is important for understanding and interpreting theories and research results accurately and clarifies the basis of the researcher's thought and coherence of his theory, in this paper the ontological, epistemological and methodological foundations this definition has been investigated. Luckmann has an intermediate position in ontology; he seems to be realistic in that religion arises in the intersubjective relationship of individuals, and has the power of social control as an institution. In epistemology and methodology, he is constructivist; believes that phenomenology is an approach can provide a framework for understanding the concepts and measuring social reality from a constructivist standpoint. But in method, he distinguishes between sociology as science and phenomenology as philosophy, and uses phenomenology as a theoretical context for his thought.

Mafateh alghaib is the Quranic word, derived from verse 59 of Surah al-Anam. The commentators, philosophers and mystics have discussed the meaning and interpretation of it, and this article deals with this subject through a mystical approach. The views of the mystics about the keys-the treasure of the unseen can be divided into two periods, before and after Ibn Arabi. In the period before Ibn Arabi, epistemological and anthropological explanations of the unseen keys are more prominent, and then with the advent of al-Ghazali, the ontological approach to the unseen keys begins, so that he interprets it as the Knowledge of causes. Therefore, al-Ghazali knows only the attribute of Knowledge as Mafateh alghaib. But with Roozbehan Baqli, this approach becomes more mature and detailed. He introduces all the eternal attributes as the keys of the unseen. With the advent of Ibn Arabi, the ontological approach reaches to acme. In the post-Ibn Arabi period, the ontological approach prevails and the keys of the unseen are interpreted as intrinsic Names, levels of existence and mystery of destiny. There are two kinds of views about the possibility of knowledge to Mafateh Alghaib; Some consider it impossible even for the Prophets and Angels, And believe the knowledge of it is in the monopoly of God; And some have also known it for the prophets and the saints, and even some of them have translated Mafateh Alghaib to Shiite Imams (PBUH).

Although the concept of "being" is known, and its nature is the same, there are different views on it. Ibn Arabi's view on the issue has a different and special place. Ontology in his school is tied to another fundamental issue called the "personal unity of being", without understanding which, it is difficult to achieve the ontological system of this great mystic. Therefore, we have tried to seek his opinion about "being" directly by relying on his two important books, Fotuhat and Fosus. According to Ibn Arabi, there is a single being in the universe, and that is the Almighty, and the rest of the beings are manifestations, or in other words, the names and attributes of God.

Prayer is a way paved by the Creator of the universe between Himself and man so that he could meet his needs and reach Him. Imam Hussein (AS), well aware of the stand of prayer, offered the best prayer to his God in the desert of 'Arafāt. Through this pray, the Imam makes us familiar with the truths of the world of existence, from the introduction of the Creator of the universe to His blessings for man. In this prayer, the various blessings of the Creator of the universe for man are described in such a unique way that less prayers can do. He offers man the knowledge on prenatal, embryonic, and postnatal periods; also on upbringing, growth, anthropology, guidance, ontology, psychology, biology, and most importantly, theology. Many have tried to contemplate this prayer, but it is like a deep sea, not accessible to anyone but the Imam (AS). This article is a little attempt in this regard.

Ontological issues are one of the pillars of understanding mystical views and explaining the differences between mystical traditions. In fact, the mystics' view of the universe influences their views on other issues and directs their actions and transactions. Accordingly, the important and fundamental question in this regard is what are the principles of the issues related to the understanding of universe in the intellectual system of different mystics? In this article, patterns and examples related to the ontology in the point of view of mystics of the first and second mystical traditions are analyzed. The findings show that the mystics of these two traditions have a fundamental difference of opinion about the universe: following philosophers and scholars of Kalām, the mystics of the first tradition have based their ontological foundations on the theory of Vasā’et, but the mystics of the second tradition not only do not believe in this theory, they have opposed this theory and those who believe in it.

Shah Dai Shirazi is one of mystic poets and missionaries of Ibn Arabi’ existence unity thought and has written several works including verse and prose. One of his verses is “seteye Shah Dai”. The masnavi “Mashahed” is the first prose of his sextet masnavis in which the poet, considering his thought inclination, has composed in “seven   Mashhad”: request, abstraction, verve, exploration, knowledge, truth, and monotheism. Since no study had been done concerning this masnavi, the present research has introduced this work and studied one of important mystic issues e.g. “knowledge” and its ranks and elements in this Masnavi using analytic- descriptive method. This study indicated   that   following Ibn Arabi   and   impressive   reflection of   his ontological thought in title and structure of the work particularly words, terms frequency, and the content are   notable. According to Shah Dai’s thought,   knowledge   possesses   ranks and degrees.  Knowledge of self, knowledge of existence, and   knowledge of   God are   important elements of knowledge in masnavi Mashahed. Shah Dai argues that knowledge of human is related to ontology and these two lead to knowledge of God. The finding is that knowledge of God   is   not   possible   for   mystic   due   to   refusing   independence   and   the   mystic   can   reach “monotheism” stage thinking about manifestations of divine names and traits using exploration and intuition.

Nurdin Abdul Rahman Jamy- famous ninth-century Sufi poet Islamic calendar by the writings and commentaries of Ibn Arabic school in explaining a significant impact on the spread and persistence of schools in Iran. He thought in the works of Ibn Arabic, as one of the top exponents of this school is an important issue. As described in the Nqdalnsvs Hekam as per description Alfsvs role and also wrote a commentary on Hekam. But the influence of the teachings of the cup on the Iranian thinkers, the question comes to mind whether the unity of existence - as the most important teachings of Ibn Arabic thought in theoretical Sufism as the goblet as follows, in the writings of Faiz Kashani Reflective or not? This descriptive comparative study plans, the possibility that the teachings of the cup thinking about ontology reached Faiz Kashani criticized by relying on texts and words Almknvnh examine and analyze the comparison between the ideas of Heroes and grace Kashani, trace Jami ideas about ontology can be seen in the writings of Faiz Kashani.

While the present era is the dawn of Mahdism and the emergence of the savior of the Imam and the Mahdi believers in the universe need information and Mahdavi subjects, however, due to the lack of information content management, access to arbitrary information in this field faces challenges. This significant dilemma calls for conceptual and intelligent networks to be designed and implemented to manage all information and issues related to Mahdi. To this end, some speculations are assumed to have the capacity to classify, either subject headings or thesauri. But by examining each of them and measuring their capabilities, their capacity to do so is limited. In the meantime, the ontology approach is a more advanced one, with a high capacity for communicating types, allowing the user to make new inferences from the data by establishing relationships and recognizing their types. Have. The ontology requires specialized technical and electronic tools that are one of the essentials of sharing. For this purpose, software was designed and implemented, the best and most complete of which is the DDR software. In this research, after evaluating the feasibility of information management approaches, the ontology approach is introduced as a novel and effective approach and its implementation in Prog software is discussed.

The term "Immutable entities" is considered to be as one of the most important terms in Ibn Arabi's terminology. There are some other concepts in the Islamic tradition which are similar to this term. However, Ibn Arabi compiled the term for the very first time by himself. Ibn Arabi's commentators and Sufis in following of him used this term and then shared it in case of ontological explanation. Gheysari is the most important commentator of Ibn Arabi who has explained his thoughts delicately. Therefore this article was formed in the light of Gheysari's thoughts. In ibn Arabi's perspective, immutable entities are presuppositions of Divine's Names and Attributes and immutable knowledge of God. Contemplation mysticism is not to be understood without understanding the mediatory role of immutable entities in universe epiphany, given its specific purpose, so it is a very significant concept in the mystical ontology. This paper explains this state in the Ibn Arabi's ontology in the unity of being which is based on the disclosure of God and illustrates its manifestation.

The development of the theological realms is a category that has always been interpreted in conjunction with the interconnected components. Anthropological changes, especially in the Christian tradition paradigm, are among the important factors that influence the ontology of modern theology and its relation to the political affair, and explain the final form of contemporary human existence. The main purpose of the present article is to examine the theological developments in the modern era, which, as a theoretical finding, examines the technology of making human beings in the dialectic of religion and politics. In this case, we are confronted with the question of how the ontological and humanistic changes of Christian theology have influenced the development of modern political theology? In response to this question and with the help of a descriptive-analytical method, we have tried to assess the hypothesis that since Christian political theology is coherent on the basis of the conceptual role [of human focus] of man, and it is possible to study the paradigm of it Thus, in light of the developments in Christian theology, it can be seen that the process of the formation of modern political theology is the product of the discontinuity and appendages in the field of philosophy, theology, and politics, which are documented and conceptual systems corresponding to the form Is compiled.

This article studies The Name of Karim from perspective of Islamic mysticism. The Names of Allah are very important in both Theoretical and practical of Islamic mysticism that without them, we cannot acquire mystical Knowledge and and have no spiritual Journey. In this article, we researched about The Name of Karim and it’s epistemological, ontological, and spiritual Journey aspects. From first aspect, we found that this name is used for both Allah and human beings. It refers to whom is, Constantly and without any question, bounteous and Forgives others. From the second aspect, the combination of this Name with the Name of Jalil, makes Jalil to be tender and opens the way for human to Allah. This Name is, too, the cause of creation and the way of mercy to them. In the spiritual Journey, it is symbol of a mystic who is educator of world, and has all Virtues and no any abomination.

Saʿd al-Dīn Ḥammuyyī, the well-known mystics of the 7th/13th century, was from a Shāfi'ī family who have had a long history (about 400 years) in Egypt and Syria. Saʿd al-Dīn belonged to the Kābravi Order and was one of the prominent disciples of Shaikh Nadjm al-Dīn Kubrā. He was one of the first Sufis who explicitly confirmed the absolute sainthood of Shiite Imāms. He wrote several books and treatises contained mysterious sayings, mathematical figures and shapes and full of mystical terms, these materials are sometimes hard to understand. Most parts of his writings are unpublished and still preserve in manuscript form in the libraries and it is one of the serious obstacles to survey his mystical thoughts. In this article we review some of his main treatises such as Maḥbub al-ʾaulīā, fī Ulum al-Ḥaqāyiq va al-Daqāyiq, Lataʾif al-Tawḥīd fī Gharāʾib al-Tafrīd and al-Miṣbaḥ fī al-Taṣawwuf. Moreover we survey the words of his distinguished dispel, ʿAzīz al-Dīn Nasafī. We try to describe his teachings on ontology especially his ideas about the theories of oneness of Being, basicality of Being and modulation of existence. We also compare some of his teachings with his contemporary mystic, Muḥī al-Dīn Ibn al-ʿArabī.

Henry Corbin, influenced by thinkers such as Heidegger and Suhrawardi, achieves to a hermeneutic view of the world, where Meaning has the sense of authenticity in its various aspects. He relies on the views of Suhrawardi, who is the founder of the theory of a causal and active link between the three worlds of Malakut (Divine), Exemplar, and Material as well as studying the Iranian Shiite arrives at a horizon of ontology in which the humans need constant connection with the Divine intellect (the Malakut) through the Exemplar world. In other words, accepting Suhrawardi's views leads to the subsequent inner prophethood, and thus esoteric interpretation of the phenomena that is what Carbon uses to analyze Shiite ideas. Thus, Suhrawardi offers a new phenomenological approach that can explain the phenomena of Imam's Absence of Leadership through Imamate with which it can be analyzed and understood. In this approach, a unique capacity is discovered where its basis is on Malakut and Exemplar world, the world in which Carbon finds the Hidden Imam's position. By examining the how and the why of Suhrawardi-like view of Henry Carbon to the Imamate leadership, Absence and Time, this study attempts to construct and offer a model.

Various typology about the nature and quiddity of Islamic revolution of Iran and the system of values resulted from it, change the strategic position of the revolution nationally, regionally, internationally and historically. In this study in a comparative and analytic method, the elements and social ontological outcomes of the revolution based on theories of revolution in modern world, and godly ontological outcomes based on religious ideas are focused on. And its epistemological outcomes in two areas of thought, Islamic modernism and Islamic civilization, and the approaches and strategies in each group are mentioned. In the idea of Islamic modernity, first in clarification of the nature of revolution, they think it is enough to mention some of cultural, sociological, financial, psychological and political factors raised from the social interests of a specific of multiple groups. And they define the post revolution civilizational process in the spiritual and mystic areas, as irrelevant to the modern civilization. But according to the idea of civilization building, Islamic revolution is defined in a larger more constant scale. This revolution is established based on Godly governing through the channel of the leadership of a great man of Allah and with religious devotion of people to this channel. And along the battle of Truth and Falsehood this revolution is to develop and set the ground for the Reappearance of Imam Mahdi (A.S). And other factors play secondary roles. In the final part of this writing the civilizational element of the Islamic revolution is prioritized to its modernist elements, and the shortcomings and the harms of civilizational level of Islamic revolution and the related political necessities of it in the way of setting the ground are discussed.

In Ibn Arabi’s works, including Al-Futuhat al-Makkiyya (The Meccan Illuminations) and Fusus al-Ḥikam (Bezels of Wisdom) and in Molavi’s Masnavi the word “Khyal” or imagination has been used in various connotations. Ibn Arabi gives a clearer and more detailed meaning of imagination, both as one of the principal five senses and as one of the components of the existence; and finally he has paid more attention to divine imagination subjectively and objectively and also in relation with boosting one’s religious experiences. On the other hand, Molavi refers to the mundane and carnal aspects of imagination and says it is the principal path of wayfaring by constitution of pluralistic forms. Therefore, there is no discord in connotative meanings of imagination between the two great mystics, although either one of them has covered an aspect of the diversified aspects of the word. Ibn Arabi has kept imagination within scientific research field, while Molavi struggles with it in rational research field.

Cognition of Existence and Being has long been the main and everlasting concern of man. Mythological Ontology is an example of man's endeavors in this field, which has had an immanent effect on the emergence and development of his thoughts and actions. By the virtue of some uncontestable principles in mythology, the spiritualization of universe and secularization of heaven are attempted in order to formulate an ontological system. The conformity and identity of universe and heaven, presence and expression of gods as the Holiness factors and the world's reality, liveliness of the world, human relation with other beings, lack of clear distinction between subjective (mind) and objective (universe), existence of inheretn relation between man and universe by partnership of them in the numinous, living according to gods behavioral patterns and recreation of gods actions by repeating them in rituals are amongst the fundamentals of mythological ontology and it's supposed behaviors. In that regard, man and universe have divine provenances and are places of presence and manifestation of the Holy (the numinous). In Mythology, they are sacred and thus have reality. Reality is the sacred and the profane is the non-existence