جستجوی مقالات مرتبط با کلیدواژه « Henry Corbin » در نشریات گروه « علوم انسانی »

The teachings of the Suhrawardi's Illumination wisdom have always been of interest to prominent Islamic and Western thinkers and scholars; In the contemporary period, two Western scholars in the field of Islamic philosophy have presented influential research on the teachings of the wisdom of Illumination; One of them is Henry Corbin, the author of the book "En Islam Iranian: Aspects spirituels et philosophiques", and the other is John Walbridge, the author of several works on the wisdom of Illumination, including the book The Wisdom of the Mystical East. In Suhrawardi's Wisdom of Illumination, an important interpretation of the "Eternal Ferment" has been used, which is related to the two interpretations of "Khosravani's Wisdom" and "Pythagorean Wisdom"; And this connection has become the basis for each of the mentioned scholars to interpret the teachings of the wisdom of Illumination with Iranian and Greek roots; In the book, Henry Corbin introduces Suhrawardi's goal of establishing the Wisdom of Illumination as reviving the wisdom of ancient Iran, and John Walbridge emphasizes the Greek roots of the Wisdom of Illumination in his work. An analysis of the content of the "Eternal Ferment" and its relation to the teachings of the Illumination wisdom shows that neither the Eastern interpretation of Henry Corbin nor the Western interpretation of Wall Bridge is correct; In this article, we will explain the claim itself, evidence and reasons for this statement.

One of the central themes garnering serious attention from Western scholars and thinkers in the realm of Islamic studies is the doctrine of messianism. Henry Corbin stands out as a highly acclaimed scholar who has placed research on the messianic doctrine at the forefront of his Islamic studies. Therefore, delving into his ideas, especially the concept of messianism, holds considerable significance. What warrants particular consideration in the Islamic thought space is the question of how far Corbin has managed to grasp the core and reality of messianic thought from the perspective of the Quran and narrations during his Islamic studies. This paper endeavors, using a descriptive-analytical approach, to examine Corbin's messianic thought and assess the alignment of his views with the teachings of the Quran and narrations. The research findings indicate that Corbin's messianic thought has positive aspects such as employing phenomenological methods in research, focusing on the emergence of Imam Mahdi (AS) as the manifest revealer of the inner dimensions of religion, considering Imam Mahdi (AS) as the manifestation of the essence of God, and challenging the illusions of fraudulent claimants. However, it also reveals negative aspects like neglecting the establishment of justice in the mission of Imam Mahdi (AS), overlooking the responsibilities of the Awaited in the realm of the mission of Imam Mahdi (AS), susceptibility to the theory of the Hurqolya in describing the time and place of Imam Mahdi's (AS) life, and over-reliance on the Khutbat al-Bayan in the discussion of the perfect human. The data collection method employed in this research is library-based.

The issue of the succession of the Holy Prophet is one of the most important and distinguishing aspects of Shiite Islam compared to other Islamic sects. This paper employs a descriptive-analytical method with a critical approach to examine the Quranic approach of Wilferd Madelung on the issue of the succession of the Holy Prophet (with a focus on the interpretive and narrative sources of both sects). Madelung initiated this movement in his book “Succession to Mohammad,” which was published in 1997 and soon became a significant reference in this discussion. In the introduction to his book titled “Familial Relationships and Prophetic Families in the Quran,” he extensively examines the role and importance of the Prophet's progeny in confirming, establishing, and continuing their mission and guidance. He demonstrates that, according to the Quran, the successors of the prophets are chosen from among their families and appointed by them, and the Holy Prophet had no intention other than this. Despite the relatively recent and delayed studies in Shi'a studies and Shi'a research activities, addressing the issue of Imamate (leadership) is of greater necessity compared to other raised issues. The study of opinions and views of interpreters from both sects regarding the interpretation of the verse of “Wilayah” (guardianship) indicates that they generally have two main perspectives based on Verse 55 of Surah Al-Ma'idah: 1. Most Sunni interpreters understand the term “wali” in the verse to mean friend and supporter, and based on this, they consider guardianship in the verse as absolute and inclusive of all believers. 2. Shi'a scholars do not merely understand the term “wali” to mean love and support, and they perceive such a meaning to conflict with other verses. They believe that in addition to love, this term encompasses social and political authority, and support is one of its outcomes. Based on the meaning of “wali” in the verse and the excessive (mutawatir) narrations, which attribute the revelation of the verse to the guardianship of Imam Ali, Shi'a interpreters consider the noble verse as Quranic evidence of the guardianship and Imamate of Imam Ali.

The collection of Islamic teachings that has reached the Muslim today has been re-read with various readings; Sometimes by Muslim thinkers and sometimes by those interested in Islam. Despite such a large number of readings, it may be possible to place them in several general categories and then analyze them. Mohammad Abed al-Jaberi and Henry Corbin are clear examples of different readings but focus on a single subject, namely Islamic heritage. In this research, by placing their thinking in two general forms of "cultural reason" and "transcendental reason" and addressing their methodological coordinates, we have "contrasted" these two readings. Abed al-Jabri sees the collection of Islamic heritage as a structure within which today's Muslims think, and if there is a change in such a structure, there will be change in the present and future of the Islamic community. Henry Corbin, on the other hand, not only does not seek knowledge in structures, but also always avoids such an understanding and bases his thought on the transcendental aspects of Islamic knowledge. In this article, we have tried to answer the question: how a single Islamic text can generate different readings and show itself in different currents of thought.

Today, in addition to pursuing welfare and material issues and progress in various fields, human beings are always in search of spirituality and religious knowledge. Many scholars and scholars in Islamic and Eastern countries are working on religious issues. Orientalists have always paid attention to this issue for many centuries and have presented different, opposing and even distorted views and works, and sometimes in accordance with religious foundations. This contradiction has many causes, one of the most important of which is the lack of access to firsthand sources and Muslim scholars. The main subject of this research is comparing the views of Professor Henry Carbon with Allameh Jafari on the issue of waiting for the Twelfth Imam of Shiites and proving this indisputable principle of Shiite belief in their views, which has been done comparatively and analytically by library studies. If the originality of the sources is observed, almost the same opinions for fair scholars can be obtained with the opinions of Islamic scholars, as compared to the issue of waiting for Imam Mahdi (as) from the point of view of these two thinkers, this assumption has been proven.

Persian painting is one of the critical contexts for the emergence and design of Persian and Islamic wisdom, which has a long life in the history of illustration of this land. The main issue of this research is to reflect on the use of Persian painting from philosophical principles affecting its color and light. The Persian painter uses various techniques to create this meta-sensory space, one of which is wisdom-based coloring. The primary purpose of this research is to study and analyze the views of Najmuddin Kobra to use them in the audience-oriented critique of works of art. However, the question that guides this paper to achieve its goal is that if the audience is aware of Najmuddin Kobra's views on the manifestation of the colored lights, how do they read that work encountering with a work of art?

Accordingly, Sheikh Najmuddin Kobra's views were analyzed in this study through Henry Corbin's hermeneutic phenomenology, and later, an artwork's colors were analyzed with a descriptive and analytical method by the audience. The present paper intends to adopt this approach to read the views of Sheikh Najmuddin Kobra and then consider the practical application of these views on a work of art to find an answer to the problem brought up in this article.

In the case study of the present paper, the slightest visual and color details in a mystical ideal system such as the mysticism of Sheikh Najmuddin Kobra can be part of a set of conventional cultural codes. The general basis of Najmuddin Kobra's views on the concept of intuition has been formed by himself. To explain his views, the Sheikh refers to what he calls "the path of observation." In his view, the dual levels of observation are such that forms and fantasies are perceived first, and in the second place, essences are revealed by colors. Of course, it should be noted that in Najmuddin Kobra's thought, color is not an accident but a kind of manifestation of meaning. In addition to this, he mentions two types of observations which are as follows:Mundane observation: Attention to the earth, occult observation, related to shapes and colors, seas and wells, and the like.Transcendental observation: Attention to the sky, apparent intuitive observation related to the sun, moons, and stars, and any subjective intuition.Najm Kobra begins his discussion on the intuition of colored light with the question of "In the path of observation, how different are existence, soul and devil?" In answering this question, he mentions a system based on the three factors of existence, soul, and devil and describes the intuition of colored light based upon the diversity of the effects of each factor.
Existence effects; According to Najm Kobra, existence in the first degree is the infinite darkness and gloom that attracts the seeker, and when there is a little purity and light in it, it corrects itself and finds a unique purity and becomes a white cloud.
Soul effects; According to Sheikh, a person's soul is melted in the color of the sky as soon as it appears, and if the devil dominates it, it will burn like dark springs or fire. Sheikh attributes each visible light due to the effects of the soul to one of Amara, Lavameh, or Motma'ina.
Devil effects; Najm Kobra believes that the devil is a fiery fire in which no purity is felt and is accompanied by darkness and blasphemy and embodied in the body of optimism.To overcome the evil effects of existence, soul, and devil, Sheikh proposes solutions such as the reminder and appearance of a helping angel or a heavenly witness and finally finds his way to see the light through allegories about the deserts to be traveled, mountains, plains, rivers, wells, and the sea which are to be understood. Finally, he describes his system of colored light as follows:Green; green is the sign of the life of the heart.Red; if it is not cloudy, the color of fire is a sign of the life of effort and power. If it is cloudy, it is a sign of intensity and unhappiness, and it means that the seeker is suffering due to a struggle with the soul and the devil.Blue; blue is the color of life.Yellow is a sign of weakness and disability.Finally, Najm Kobra speaks of a timeline through which humans with struggle can observe black light, dark shades of red and dark shades of blue seen as the green light, light shades of red, light shades of blue, and yellow. To experience this change in intuition, the Sheikh mentions a tool called heart. From one way, he likens the setting of this transformation, the seeker's existence, to a well in which man is at the beginning and end of the path and in an absolute state of darkness. After experiencing these transformations of the heart, a green light shines on the wellhead, and in a short time, it pervades everywhere so that no trace of the initial darkness remains. He describes how the heart transforms through the seven levels of existence and mentions the seven wells above which a sky and a constellation existed, talking with man from the bottom of the well. Sheikh considers the emergence of this light is possible when the man has borne the heavy burden of Mujahideen, so if a great intellect is revealed to him, the colors will also appear on him. The second factor causing the appearance of this light is the mention of the heart, one of the signs and symptoms of which is that the human being sees a source of light in front of him that flows as fast as possible, and the seeker feels calm when he sees it.This paper has studied a painted folio from the book Samak-e Ayyar of the Al-Injou period, currently kept in Oxford's Bodleian Library. This painting shows the story of the capture of Faghfor Shah in the battle with Daburah, who finally Samak rushes to his aid and saves him from the well. The set of colors used in this painting are six: black, two shades of red, green, blue, yellow, and white. The colors used in the lower part of the painting are black, blue, yellow, and red, and all the colors used in the upper part are white, red, purple, blue, yellow, and green, and all are bright and shiny. The black color at the bottom of the image is like a dark cloud that is the product of the appearance of purity and light in the seeker and the promise of his ascent from the depths of absolute darkness. In this painting, the predominant color of Faghforshah's dress is opaque red, and Najm Kobra considers it as a symbol of trouble and unhappiness, which is consistent with the situation of Faghfor Shah who is trapped in a well and is worried and anxious to get rid of it and has struggled and intensified. All four colors, light black, red, blue, and dull yellow, are the product of the turbidity existing in Faghfor's life. The celestial witness which has led Faghfour to get rid of this darkness is Samak Ayar, whose three colors of green, purple and white are evident in his clothes simultaneously, and he is the one who will ultimately lead to Faghfour's liberation and freedom.

The findings of this study indicate that the components, composition, color, theme, and meaning behind this painting are entirely consistent with the theoretical foundations of Sheikh Najmuddin Kobra. The painter has beautifully shown this difference by combining the image into lower and upper parts and coloring it into two opaque and explicit modes. Criticism is placed on the role depicted in it and the apparent meaning derived from the observer text. An audience-oriented critique can indicate the degree of human ascent from the well of darkness.

The “Imaginal world” is the link between the material and immaterial universes. In other words, this world is an interworld whose events and elements are situated between the material and the intellectual worlds. Henry Corbin, by combining the phenomenology of Husserl (and other philosophers of this school) with the views of the great Eastern thinkers, especially with those of Shaikh al-Ishraq’s, discovers this world. He, then, examines different texts from the point of view of this interworld. Among the texts that can be studied by the criteria of the imaginal are the stories of Samad Behrangi, an author who is generally known to be influenced by Marxist thought and is considered as one of the most prominent figures in children's literature. This paper employs a descriptive-analytical method to examine the elements of the imaginal in two of Behrangi’s stories, “Talḵhun,” and "the Sigh". According to the findings of this study, some of the elements of the imaginal in these stories include, the subjective nature of time, disobeying physical geography, defying the properties of the matter, following the imagination in gaining understanding and awareness, embodiment and embodiment of meanings, and conscious action emanating from the non-conscious. Based on the present research, many of Behrangi's stories will fall outside the Marxist thought.

In order to study texts, especially eastern and Islamic texts, Henry Corbin developed a special method that combines both material and physical, and mental and imaginary viewpoints. According to this aim, he connects the phenomenology of Husserl (and other philosophers of this school) with eastern views, especially with the ideas of Suhrawardi. The detached imaginative world is the result of this composition. This world is a purgatory world whose events and elements are placed between the material and imaginative worlds. Daqooqi’s narrative, which is one of the most surreal oriental stories and about which many researches and explanations have been done, is a mystical and moral narration of the third book of Masnavi, the field of events of which is surreal and has the coordinates of a detached imaginative world. This article, which is written in a descriptive-analytical method and uses the library tools, tries to use the phenomenological method of Henry Corbin to examine the components of the detached imaginative world in the Doqouqi's narrative. According to the findings of this study, some of the components of the detached imaginative world that can be seen in the Doghouqi's narrative are: subjectivity of time, non-compliance with corporeal geography, inconsistency and incompatibility with the characteristics of matter, imaginative method (example) in perception and awareness, the materialization and embodiment of abstract meanings, not following the causal relations (cause and effect), and Etc.

Due to lacking a complete history of Muslim Philosophers, researchers in the field of philosophy have missed a vast variety of schools and doctrines, especially for post-Mirdamadian philosophers who have been either totally ignored or introduced in a distorted way. Among them a couple of thought school had been established which were against Sadrian school; first one was Rajab Ali Tabrizi school. He, who were the master of peripatetic philosophy, especially was familiar with Ibn Sina corpus, due to rising new issues in his era, tried to upgrade peripatetic philosophy by means of put a new peripatetic account forward and reread terms. However he advanced an argument for any given topic and was committed to peripatetic way of thinking, but he did not limit himself to peripatetic sources and employed other scholars from different walks of thinking, especially religious doctrines. Therefore, as Henry Corbin stated, the content of Tabrizi’s thought have been called “wisdom”, because they flourished by Imami culture and in gathering data, asking questions and even the outline for answers show that they are influenced by religious texts. Overall, having two phase of gathering and putting forward, one could call Tabrizi’s school “neo-peripatetic”.

According to the popular interpretation of the History of Islamic philosophy, Ibn Sina, along with philosophers such as Shaikh Al-Ishraq and Mulla Sadra, are known as the representatives of the three major philosophical currents of the Islamic world. This article, rather than entering the text of the controversies and philosophical issues concerning Islamic philosophy, from the perspective of metaphilosophy and historiography of philosophy, and for the first time to the approaches of interpretations of philosophy of Ibn Sina according to the categories of Western Contemporary philosophy deals with and explores its central idea and achievement at the same level. We can speak of four types of interpretations of Islamic philosophy and consequently of philosophy of Ibn Sina, namely Henry Corbin (Illumination interpretation), Etienne Gilson (Eurocentric interpretation), Haeri Yazdi (analytical interpretation) and Mohammad Abed aljaberi (ideological interpretation) and analyze and compare These views pay off. In the end, while pointing to the Principles and consequences of each of these interpretations, it will be shown that the studies of Islamic philosophy (especially philosophy of Ibn Sina) in contemporary Iran, if it is with regard to these types approaches, will find its way more self-consciously and of course Concrete issues of contemporary culture will follow.

A review of all models and items designed to measure religiosity in Iran shows that none of these models regularly and methodically show the specific features of the Shiite religion. To address this shortcoming, in this article, relying on the views of Henry Corbin, we have highlighted one of the special aspects of Shiism, namely, "the continuity and continuity of man's relationship with God through the Imams and the saints and by extracting the concept of "recourse", it provides its operational definition in three dimensions: "belief", "ritual (practical)" and "experimental" for use in religious assessment surveys, and in the experimental part, this concept is measured in Yazd. This study is quantitative and survey. The statistical population of all men and women is 15 to 64 years old in Yazd city, which according to the 2016 census, includes 365298 people. Based on the Cochran's formula, 384 people were identified as the sample. Due to the number of variables in this study and the random sampling of multistage clusters and the need to access more samples, the sample size increased to 400 people and men and women to An equal number were selected. The data collection tool was a questionnaire and the research data were collected in a three-month period in the summer of 2016 by directing the researcher to the selected samples in Yazd city and conducting interviews and completing the questionnaires. The results of the research show that the level of recourse in the study community is relatively high and the pattern of responses to recourse measures is very similar to the pattern of Iranians' responses to religiosity measures. Also, the type and intensity of the relationship between recourse to contextual variables is similar to the type and intensity of the relationship between religiosity and contextual variables. The field findings of the study show that the rate of recourse is higher among women than men and among married people more than single people. In this study, a significant and inverse relationship was observed between the social class and the rate of recourse, so that the recourse of the lower class was reported more than the upper class. The more selective the treatment of religion and the more privatized the religion among individuals, the lower the rate of recourse. The inverse and significant relationship between lifestyle and the rate of recourse means that the more religious people are, the more traditional and non-modern lifestyles become. Although the results of this study indicate a relatively similar resemblance of the response model to "recourse" measures with the response model to religiosity measures in other research in this field, it is still not possible to be innovative about these measures and their strength in measuring differences. The subtleties of Shiite religiosity were carefully judged. Certainly the metrics designed here, while being critiqued by other researchers, should be tested in multiple experimental studies, with different statistical communities, and the results of this research should be consistent with the results of other metrics. Religiosity should be compared, and then one can judge how well the proposed measures here have been able to shed new light on the research of religiosity in Iran.

Moving from color to meaning is a process that has been discussed by many thinkers with different intellectual backgrounds. This article seeks to answer the question that in a semantic triangle consisting of audience, author, and work of art and regardless of author's intention, if an audience is aware of Ala ud-Daula Simnani's views on the manifestations of colored lights, how will he/she analyze a work of art? By using the method of hermeneutic phenomenology of Henry Carbon, it is attempted to analyze the theory of Ala ud-Daula Simnani, and then, to examine the colors of a work of art based on the descriptive-analytical method. The results show that when a work of art is judged on the basis of Simnani's ideas, we can go beyond mere observation and obtain a kind of personal intuition. As a case study, the colors and design of a tomb-cover, were examined. This work of art represents, allegorically, a part of the spiritual journey of man to Lord that is already underway, as if he/she has been interrupted for some time by his/her physical life and has begun to pass through the body.

Henry Corbin (1903 – 1978), prominent French Shia scholar and philosopher, introduces the philosophical and mystical relationship between Hekmat Khosravani (the philosophy of ancient Iran) and Shia Islamic narrations and philosophy of Illustration (Falsafeh Eshraq). By reviewing the works of Suhrawardi and Ibn Sina, Corbin not only recognized the essence of Hekmat Khosravani, but also focused on the main sources of the Khosravan Wisdom, the wisdom of Mazdayasna, the mythological narratives, and the related texts of the Zoroastrian religion; also, he pursued the subject of similarity and adaptation of these doctrines with the traditions of Iranian Islam. In the present article, Corbin's studies are examined that address the symbolic mystical tales or Shia Islamic narrations and their similar correspondences in Hekmat Khosravani or the Mazda religion. In Shi'ite and Iranian ancient thoughts, there are two valuable forgotten subjects that Corbin has discussed them. One of them is the issue of continuity of generation and kingdom of Fereydun and Iraj through the son of his daughter, Manūchehr; the other is the introduction of Spendārmad (Sepandarmaz) as goddess of water and Earth. The former is similar to the continuity of the generation of the Prophet through his daughter, Fatimah; and the latter is similar to “Mehrieh” or Fatimah's dowry.

From the outset, Orientalists expended great efforts to destroy the image of Islam and the Qurʾān, which was motivated by a number of goals including propaganda, colonial designs, scientific and economic subjugation etc. However, it was only after the uprising of the Sudanese Mahdi against the Egyptian and British armies that a movement was formed wherein certain orientalists, such as Darmstetter, portrayed the concept of Mahdiism as mere mythology and part of Islamic Messianism, while individuals such as Henry Corbin and Van Fluaton propounded the concept of Mahdism from the standpoint of Shīʿī Islam. This article critically reviews these different perspectives. In this paper, an analytical-descriptive method is employed and resources are collected and studied from available written sources.

Since the ancient times, there have always been groups of people who believed in the order of the universe. The concept of discontinuous imaginal world was raised in the Muslim world as the mediator between the world of intellect and the world of matter, of course under different titles. The imagination was also considered to be the mediator between sense and reason. Moreover, there exist religious and mystical experiences in different nations which are named differently, including metaphysical powers (Kerāmāt), supernatural wonders (Khavāriq-e-ādāt), and the like. These issues were of great importance and recurrence among the Sufis and various texts have addressed them; one of which is Tazkirat-al-Awliā. Henry Corbin, an Orientalogist, who applied phenomenological components in examining the mystical experiences of Sufis, recurrently reminds us of the necessity of proper understanding of it in its precise position, i.e. discontinuous imaginal universe. The present study, approaching Corbin’s method, which is the same as interpretation (ta’wil) or revelation of the veiled (Kashf-ol-Mahjoub), provides criteria that can be used to discern the imaginary dimension of the eventsin Tazkirat-al-Awliā. The findings of the study suggest that criteria such as sacred time, relationship with angels, subtle and imaginal descriptions, and the like could display the proper place of occurrence of imaginal events to readers of such texts as Tazkirat-al-Awliā.

This paper is about Corbin's investigations in aesthetics. These investigations are a part of his universal project named "comparative theology". Corbin's comparative aesthetics is founded on his perception of phenomenology; the one he calls "tawil". So in a successful comparative effort, all phenomena must be compared to its sources. So for a comparative aesthetics, we should search for common sources, and these common sources can only be reached by esoteric tawil. This esoteric tawil based on a special perception on time and truth. And this perception makes real understanding, i.e. "Waai" possible. Henry Corbin contents only with this esoteric tawil, we can compare tow works of art with extreme geographical distance. A task Corbin claims to do. We try to find out that pattern which Corbin's comparative aesthetics is based on; so this paper begins, presenting methodological elements of this comparative aesthetics and is to be ended by Corbin's analysis in this field.

The present paper is going to discuss Corbin the philosopher, historicity, and the contemporary Iran. First of all, the author is going to explain the terms of this title. Following this, he describes Henry Corbin’s approach, his method along with its characteristic, and his thoughts. Finally, examining the historical situation of contemporary Iran on the one hand and the historical position of Corbin philosophy on the other hand, he raises a philosophical question about his thoughts and their historical conditions.

The present research studies the concept of mysticism, its origin, its different forms of religious and non-religious and its ability also to reveal the mystery of creation. The main objective of the current research is to examine the impact of Allameh Tabataba'i thinking as a mystic and Islamic scholar, on the idea of Corbin, philosopher and east scholar, in the field of Islamic mysticism and Sufism, which changes his view not only in the field of Iranian Islam, particularly Islamic mysticism, but changes his point of view in general. According to the study, Corbin with emphasizing on Iranian-Islamic mysticism feature (Twelver Shi'ism), which finds its roots in pontificate and contact with Imam Mahdi, not considering any separation between philosophy and mysticism, presents western mysticism as a rupture between theology and philosophy and the basis of creation of secular thinking in west. Thus, this French philosopher knows Iranian-Islamic mysticism a solution to protect the world against secularism.

Henry Corbin (1903-1978), the French philosopher, is the first western interpreter of Suhrawardi’s philosophy. His thoughts are focused on the fields of t’awil (esoteric interpretation), phenomenology, and the theory of meta-history. The present study aims to explain and examine this theory and its impact on Corbin’s study of Iranian-Islamic philosophy and gnosis. In the realm of theoretical studies of history, the philosophy of history derives from philosophical studies and, accordingly, investigates history and historical events and incidents. In Corbin’s view, it is not possible to investigate the reporting of the history of philosophy based on the theory of the philosophy of history because one cannot describe historical events based on cause-effect relationships. Corbin’s view in this regard is rooted in theology. In fact, he has employed a theological approach in order to interpret the relationship between history and human beings; the philosophical periods of ancient Iran; Islamic philosophy and, particularly, the philosophical school of Suhrawardi (540-587 AH), and gnosis. He has attributed the issues related to the mentioned fields to the world of Ideas. Corbin benefitted from the theories of Edmund Husserl (1859-1928) and Martin Heidegger (1889-1996) in order to pose the theory of meta-history. The present paper is a first attempt at examining and analyzing Henry Corbin’s theory of meta-history.