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

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.

In the mystical term, "Shath" means a collection of verbal and behavioral events, which appears from the mystic in the state of From the mystic in a state of rapture, evanescence and it reveals the overflows of the soul in the language or action. Shaths however, are propositions that are included in the field of theology, But they express uncommon ideas that they are not included in the form of religious ideas and sometimes even mystical ideas, and rational frame and logical language format. Most of the shaths provided reasons of opposition and accusation of being profanity, to their speaker. This article tries to categorize advocative and opposite opinion of speakers of Shath and their motives, and study types of themes in the books like: "Tadhiratu-l-awliya", "Sharh-e Shathyat" and….

Nasafi, as a scholastic man, has categorized and explained matters of Islamic Sufism- especially: Pantheism- in Kashf-ul-Haqaiq. In line with the other mystics, however, it is obvious that in this way, he has deterred himself wrapping theological and philosophical arguments. Nasafi, unlike mystical philosophers like Suhrawardi (Sheikh Eshragh), does not carry his readers to impassable defiles of argument and proof. Nasafi, in addition to have Islamic Sufism treasure with himself- the roots of this treasure could be found in ancient India and Greece (especially in Plato and Aristotle’s works)-, he has dismantled more clusters from Ibn Arabi and Ibn Sab'een’s gardens. In choosing titles of Kashf-ul-Haqaiq chapters and his specific terminology, it is not unlikely that Nasafi has copied directly from Ibn Arabi and Ibn Sab'een’s works. In this paper, rooting Nasafi’s believes and ideas on Pantheism shows without question influence of Ibn Arabi and Ibn Sab'een. It is noteworthy that in this rooting, Ibn Sab'een’s ideas have their specific novelty.

Romantic (loving) mysticism changes the relationship between God and human being from the relationship between king and peasant and even the relationship between worshiper and deity to lover and beloved or beloved and lover, therefore, this is the best exhibition of human being-God relationship. According to this mystical approach, human is the lover and the beloved of God that suddenly as the same time that the human is the beloved becomes lover with the help of divine love during a tremendous experience and in a special moment.Pantheistic mysticism is a type that is related to the experience of unity and it claims that during this experience the mystic pays attention to nothing except God and pays attention only to God. In this mystical school, the dualism between creator and creature has been mentioned; So Romantic (loving) mysticism can be added to this school.Pantheistic mysticism is also a mysticism that claims the mystic during the mystical experience achieves a knowledge about unity between creator and creature and the mystic understands that although, dualism has been happened between God and other creatures but this dualism is not a basic matter, So in this essay the romantic aptitude of pantheistic mysticism has been approved and then with the use of two reasons, that one of them is based on reality and the other one is based on reason, this claim that says “The unity between pantheistic mysticism and romantic (loving) mysticism does not exist” is rejected.

Pantheism is one of the key concepts in Islamic Sufism and always some parts of mystics'' ideas have allocated to it. Pantheist is the belief that God is the only realistic being and all the creatures and the entire universe represent the existence of God. This mystical approach was reflected in Arabic literature extensively and mystic poets have expressed it in various ways in their poetry. Abd al-Ghani al-Nablusi¡ the writer and poet of Ottoman era¡ is one of these poets who has rendered to pantheistic thought specifically inasmuch as it is the main content of his poems in the court so called «Divan al-haghaegh va majmou al- raghaegh». In this article¡ by using content-analysis method¡ different aspects of pantheism are evaluated in Abd al-Ghani al-Nablusi''s poetry. The results demonstrate that pantheism in Nablusi''s poem has three leyers; manifestation of the essence of God in existence¡ unity of the human soul with the spirit of God and in other words fana fy Allah¡ and third layer consists of ratiocinations and exemplifications that he has spoken out in favor of this idea.

Worldview of Imam Ali (p.b.u.h.) also involves a mystical view. In his mystical existentialism¡ he believes that the real existence only belongs to God and that the universe is the manifestation of Divine names and attributes¡ meanwhile accepting the law of causality and proves it to the world. His excellency¡ Ali(p) through comparison and contrast in fact confirmed the pantheism as the exact polarity¡ and in His statements proves the unity of existence that is the same legal unity of fact. His excellency¡ by stating his special position and that of other family members of prophet Mohammad proves their mediator role to be of their blessing¡ also position of caliphate and absolute Guardianship for all of them and so explores mystical secret stages of the existence.

Ibn-e-Arabi and Spinoza have come up with brand new insights about existence. This study is concerned with a study of their views. Espinoza was also known as Cartesian philosopher too.The problem of substans and divine attributs and how they are attributs to the Lord being and their relation with the true and pure unity of God are of the most fundamental epistemological problem in the realm knowing the origian.The present article is going to study the process of pantheism from the point of view thinkers such as Ibn-e-Arabi and Aspinoza.

An analytic Study through the Divan-e- Salman-e- Saveji reveals the fact that in love mysticism, he is greetely influenced by the distinguished figures such as Ibn-e- Arabi, Moulavi and Hafez. Going through his poems, the presence of mysticism in various forms is vividly understood. Like his sonnets, the odes, written to give his compliments to those who have been admired by him however, is full of mystical lessons. Beauties and affections have been so highlited in Salman’s poems that they can be valued the same as masterpices left by Hafez and Sa’di. Salman is one of the followers of pantheism and illumination. His poems are characterized to be against hypocritical asceticism, but in favor of roguishness. Love and pantheism have been known to be the main themes of his poems and the core of his allusions. From his joyful point of view, the reality of life can be found in true love. In the appraisal sonnets and odes, a mixture of romantic deep feelings and a mystical look upon the universe, forms Salman’s attitude and life style. From this aspect, Salman has inherited his ancestors’ mystical tradition and pantheism.

The purpose of this paper is that, using the intertextuality theory one can show that a work itself is the result of attracting other texts. This paper contemplating on the Ghadamali Sarrami’s lyrics shows that he is a poet who doesn’t hide intertextual nature in his works. Sarrami's works have strong intertextual relations with mysticism. Finally, this paper concludes that, the easier it will be realized Sarrami’s poetry semantic horizons by knowing the frame of reference of mystical.

In Hayy ibn-e- Yaqdhan treatise, which is a description of the life of an imaginary man who was born and developed on an island near the equator, Ibn-e- Tofeil sheds light on the course of human development including the sensory stage the rational stage and then the stage of intuition. According to Ibn-e- Tofeil’s view, although intellect and intuition have the same outcome, intuitive knowledge is more obvious and distinct, and consequently, provides great pleasure. He holds that intuitive knowledge cannot be gained except through a mystical and spiritual journey, and Hayy ibn-e- Yaqdhan, which based on his own intellect and nature, acknowledges the necessity and manner of mystical journey. Accordingly, after passing through the mystical stages, the mystic reaches unity. Ibn-e- Tof eil however, notices this unity is not in contrast with multiplicity, because it is one of the characteristics of objects. In his intuition, the mystic faces a reality which is beyond description. Finally, Ibn-e- Tufail examines the relationship between these observable facts and Divine law.

Although the manuscripts of Ibn Arabi lack any mention of the concept of unity of being (Wahdat al- Wujud) and its philosophical demonstration, the issue of personal unity of being has always been the most fundamental and at the same time the most controversial issue in the history of theoretical mysticism and transcendental philosophy. The expositors of Ibn Arabi including Ibn Turkeh as well as Mulla Sadra have tried to philosophically prove the unity of being. The contention of the present paper is that the spirit of Ibn Arabi’s mysticism is pantheism, but it is not compatible with cause-effect logic. Hence, attempts have been made to extract a triality (fardi) logic to be used as a base for explanation of unity of being. According to Ibn Arabi, until there is no individuality, there is no manifestation and singularity will remain in its single inner being. Attempts have been made in this paper to go beyond customary logical method. As the integrity of philosophy lies in explanation of existence on the basis of causality – although the effect may be the very connection to the cause – in mystical approach, which is based on manifestation, it is not appropriate to reduce the existence to causality in analyzing the structure of existence, rather it is appropriate to change the method of explanation. Hence, this individuality, which is based on the logic of perfect man, tries to show its single method in all levels of being, that is, language, mind, statement and world makes distinction between the true and borrowed beings.

This paper provides a brief account of Sri Sathya Sai Baba's religious life and his most important teachings, his movement and its similarities and differences with other Indian denominations and schools, in particular, the Hindu school of Advaita Vedanta and the teachings of its mystics and leader's like Say Baba Sharidi. It seems that most of his teachings have their roots in in Indian ancient schools and the doctrines of well-known figures before him. However they are presented by Sai Baba in a more modern fashion. Studying his important teachings and his claim that he is the reincarnation of Sai Baba of Shirdi and has supernatural powers, it is concluded that none of his teachings correspond with divine teachings from the view point of theology, cosmology and soteriology. Furthermore, his apparently magical actions have been proved to be nothing more than but legerdemain, and even if they were real, they couldnt prove his claim to divinity.

The present paper is about using mystical symbol of woman in Ibn Arabi sonnets. Ibn Arabi is the founder of new style of theoretical Sufism that is evident among his works. Especially in his mystical Sessions Court, he is dedicated to interpreting Tarjoman Alashvaq, Use of special statements that Ghazal feel quite that the flavor is divine and mystical.His work is on the development of mystical thought in the sonnet "pantheism". In this essay with an introductory note about the Sufism of Ibn Arabi and intellectual context of his secrets will be referred to on the basis of his work in the sonnet form to mystical. Twenty decoding with a better understanding of this Beauty understand its meaning has been noted to some of the poems related to Persian language.

As a stubborn entity misleading human being in Abraham related religions, Satan is a significant and questionable subject matter among philosophers, theologians, and mystics. The interpreters have three view points towards Satan. First, it is a genie. Second, it was an angel at first but became a genie. And third, it was an angel.The followers of every one of these standpoints have resorted to a lot of verses and traditions but a closer look reveals that Satan was a genie at first and because of a lot of worshipping had a position among the angels. From mystics point of view there are various standpoints available. Most mystics assume Satan as a symbol of wickedness and a source of seducing human being. However, some of them including Hallaj, Eynolghozat-e- Hamedani, Ahmad Ghazali, etc. defend Satan and believe it as a pure lover of God and a real theist. Hallaj believed that Satan is even more theist than God Himself and proudly wears the clothes of damnation. Despite the defense made against Satan, mystics find fault with its disobedience, pride, spiritual blind, and inability to see behind the surface meaning.In the school of pantheism, Satan and demons and wicked ones are manifestation of the glory characters of the Almighty that are not detached from the will of God. In the end, it is concluded that the purpose of deniers and supporters and worshipers of Satan all refer to monotheistic standpoint of Islam. This paper is prepared in a descriptive and analytical method.