مجله انوار معرفت
سال ششم شماره 2 (پیاپی 13، پاییز و زمستان 1396)

From the viewpoint of theologians and Islamic philosophers, Allah Almighty is the creator of the universe, the creatures are truly existing, and the denial of the existence of the creatures is the denial of the truths. On the other hand, according to the theory of particular unity of existence, Islamic mystics believe that creatures have no real existence, but they are only a manifestation. Creatures have been described in some mystical works as non-existence, and some mystics have used the words of imagination, estimation and significance to refer to creatures. This paper analyzes the mystics and theologians' point of view towards the existential and non-existential nature of the creatures, and it answers the question whether  the negation of the existential and non-existential nature of the creatures in mysticism, which is void, leads to "the negation of two contradictories"; because, if the creatures are existing, it is against the mystics, who denies their existence, and if they are void it leads to denial of axiomatic; the denial of God's creativity and the negation of creatures. This paper shows that, although, according to the theory of the unity of existence, there is no true existence, the mystics do not deny the existence of creatures and the multiplicity. On the other hand, the mystics believe that, the creatures and the multiplicity are existing by existence. That is, although the manifestations are non-existence, they are existing by existence. Thus, in the lack of manifestation, neither the negation of two contradictories occurs, nor does the denial of axiomatic happens, nor does this issue leads to denial of the creativity of Allah Almighty. 

The reason is one of the faculties of the reasoning soul. In terms of applying the faculty of thought and through which knowledge is acquired, the reason is limited; but in terms of having the property of acceptance it is not limited, and in this sense, nothing is beyond the domain of beyond reason. There are two possibilities for the interpretation of the domain of beyond reason both of which are defective; "the things are rationally impossible" and "the things that are not intellectually understandable". In terms of method, Ibn Arabi has considered the basic element in the domain of beyond reason to be intuitive understanding, which is done through the Divine Effusion and Manifestation; but in terms of content, some of its types may also be acquired by reason through intellectual reasoning. 

Esoteric Interpretation of the holy Qur'an is an issue which is of great complexity and importance, and any negligence and inattention to the observance of its criteria and rules can distract individuals from the correct interpretation of the Divine Book. Using a descriptive-analytical method, this paper seeks to prevent going to extremes in the mystical interpretation of the holy Qur'an by shedding more light on the issue. Referring to the words of mystics, it mentions three important criteria for esoteric interpretation. It supports the mystics’ viewpoints and criticizes the views of their opponents, including Akhbaris, some philosophers, theologians, and esoterics. The result is that the esoteric and mystical meanings of the holy Qur'an should not be opposed to the surface meaning of the holy Qur'an, rather, they should be compatible with each other. Moreover, they must not disagree with religious rules and rationality.

In a general division, the topics of theoretical mysticism are divided into two parts, "Unity" and "Unitarian". The second part examines the truth of the perfect man, his relationship with the Truth, and his position in the universe. One of the important issues of the second part, which also plays a significant role in solving other problems, is the question of "the diffusion of the perfect man in the universe". In addition to realizing the truth of the perfect man, and his position in the universe, analyzing this important mystical issue also has other scientific achievements. Understanding "the knowledge of the perfect man to the individual essences and Names", "the genetic dominion of the perfect man over the universe, and directing the affairs of the people", "the mediation of the perfect man in transferring the grace of the Truth to the individual essences and Names", "assigning the actions and attributes of the other levels of the universe to the perfect man", and "the causation of the perfect man in the survival of the universe" are among the most important implications and achievements of analyzing the doctrine of "the diffusion of the perfect man in the universe", which has been explained in the paper through a descriptive-analytical method.

Among the facts that have been mentioned in the Holy Quran, and have attracted the attention of many scholars is the Celestial "Throne" and "Chair". Allameh Tabataba'i is one of the thinkers who has explained these facts in the light of "reason" and "narrations". From his point of view, the Celestial "Throne" and "Chair" are a single truth, which is divided into two degrees in terms of "undifferentiation and "differentiation", and "non-manifestation" and "manifestation"; in a way that the conspectus of whatever is in the Throne is manifested in the Chair in a differentiated way. These two facts are abstract beings, and are among the realities of the realm of intelligence, and they are two levels of God's active knowledge. The forms and icons of all creatures are in the Throne and the Chair, and the control of the universe's affairs as well as the control of all incidents and their means lead to the Throne. The Throne and Chair in the world and the hereafter have some carriers. The various attributes and different names are also mentioned for these two truths in the law.

Lifestyle is one of the important issues that has occupied the minds of thinkers in today's world, especially in the fields of psychology and sociology. This phenomenon is of great importance in the scientific communities of the world as well as Iran. On the other hand, despite the attraction of Islamic lifestyle, it has been accused of escaping society and even opposing the life over the course of history. Explaining the concept of "mysticism" and "lifestyle" based on Rumi's mystical attitudes (d. 672 AH) and the views of contemporary psychology, this research analyzes the different approaches of mystics towards the life. The findings show that, the lifestyle from the viewpoint of late psychologists, in particular Alfred Adler (1870 AD), is not just the human exterior behaviors, rather, the lifestyle is a system of attitudes and actions, so that nothing is outside or separate from the lifestyle. This comprehensive approach to the lifestyle is more closely associated with mystical attitudes. In dealing with the lifestyle issues, Rumi also believes that the human action is affected by his spiritual attitude, and in dealing with the phenomena of life, he follows the pattern of "acceptance and development": He accepts the needs of the material life, but he believes that, since man is beyond than this life, he must look for a superior life; that is "the spiritual life." This approach to the life, can be appealing, pleasant and persuasive to contemporary humans.