مجله انوار معرفت
سال نهم شماره 2 (پیاپی 19، پاییز و زمستان 1399)

The truth of existence is the foundation and pure essence of existence not mixed with any extent or extreme or non-existent or defect or any general or special attribute other than existence, so it is absolutely infinite, and this lack of finitude which is the negation of actualization, and not an indefinite affirmation, is an application against which there is no binding, and has "sublimity" from any kind of nominal and descriptive determination, any conceptual binding, and any knowledge, perception, meaning, concept, context and word. Sadr al-Muta’allehin regards the essence of the Almighty as the truth of existence. However, some of interpretations agree with the views of philosophers and some of them are consistent with the views of mystics. Therefore, the commentators have been challenged because the main purpose has become difficult to understand, resulting in conflicting opinions. This study elaborates on the view of Sadr al-Muta’allehin on the transcendence of the truth of existence.

This study investigates the principles of esoteric interpretation based on Mulla Sadra's mystical thoughts. According to the author, in the realm of "mystical thinking", the subject of "esoteric interpretation" is not only an effective element in understanding the Qur'an and narrative texts, but also the key to understanding all real relations in the universe. One of the challenges in the opposition to mystical interpretation is to regard esoteric interpretation as opposed to the outward manifestations of religion, while what is achieved in mystical interpretation is esoteric meanings that have no authority without maintaining the outward manifestations. The use of the method of esoteric interpretation based on Mulla Sadra's extroversive and introversive interpretations is a very good confirmation of the acceptance of the method of mystical interpretation and the dominance of this method over his hermeneutics. In this study, the author seeks to find the foundations of esoteric interpretation in Mulla Sadra's mystical thoughts. According to the author, the basics of esoteric interpretation can be proposed in three areas; 1. ontological foundations; 2. anthropological foundations; 3. epistemological foundations. One of the most important and basic elements in these foundations is the multi lay redness of man, the Qur'an and the universe. Other foundations include the perfectibility of the human soul, esoteric journeys, creation of a sense of esoteric interpretation in the wayfarer, the need to understand what the speaker means to understand his words, and some other principles that will be detailed. The author's method in this research is a combination of narration and rational-mystical analysis. The purpose of this paper is to take a detailed look at the basics of Mulla Sadra's thoughts on esoteric interpretation through a mystical approach.

Religious scholars and researchers have stated different ideas in the description and interpretation of the "esoteric interpretation of the Qur'an" and have created various terms. According to the traditions of mystics and thinkers, understanding and explaining divine verses by mystics is referred to as esoteric interpretation, which is associated with special taste and presentation of special concepts. The study of the esoteric interpretation of the Qur'an based on mystic’s views and why they consider their understanding as esoteric interpretation depends on explaining the epistemological and ontological foundations of mysticism. The works of Ibn Arabi and his followers are the best source for studying this subject. According to the Ibn Arabi’s view, understanding and knowing any truth, such as understanding the esoteric meaning and truth of the Qur'an, is achieved only when the windows of the perception of the true human heart are opened through inner purification and human heart becomes the locus of receiving essential divine manifestations. This type of knowledge acquisition is the main feature and the distinguishing factor of mystical knowledge, and there is no alternative approach in this regard. This study refers to and criticizes technical interpretation of the Qur'an which has been proposed as an alternative to esoteric interpretation.

Developed and explained by Khajeh Abdullah Ansari, the program of spiritual path and journey has some stations which are similar in terms of terminology and meaning. A comparative study of these similar stations depicts a clear picture of the spiritual path, and provides the ground for offering more benefit to researchers and those interested in the field of mysticism. Using the comparative method, this study has sought to examine the two stations of extroversion (the fortieth station) and expansion (the eighty-sixth station). The main research question concerns the similarities and differences between them. The findings of the study show that the common point in both stations is the attention to the mystic's relationship with people. But in the station of extroversion, since this position is in the first half of the spiritual path, in addition to connection with the people, the mystic's connection with God is still strong; But in the station of expansion, which is in the final stages of spiritual journey, communication with people and their guidance is more important.

A description of the "desirable human being" can be achieved through mystical teachings. What is considered in this regard is the ideal of every human being. People are able to move in the direction of their desired ideal goal according to their inner abilities. Man's inner desire to transcend and achieve perfection is an issue that has been considered by man in various ways. The present study investigates whether the means to achieve this level is rooted in human nature and creation or outside his creation and how man can achieve his desired position by considering the mentioned means. The author of this paper has sought to examine this issue based on the views of Imam Khomeini and Ayatollah Shahabadi. Investigating their ideas, we come to the subject of human nature, which not only provides a picture of his ideal destination, but also explains the starting point and the path to perfection.

Based on Kierkegaard 's thoughts, human has three spheres of approbation, morality and faith. In the sphere of approbation, he pursues the whim of soul; in the sphere of morality, he follows moral rules; and in the sphere of faith, he leaves everything other than God. In his view, love and faith are two key components discussed in the transition from the moral sphere to the sphere of faith. This research mainly deals with the relationship between love and faith in the existential spheres of Kierkegaard philosophy. He introduces two types of love i.e. earthly and divine, and mentions Abraham as a great example of love and faith; like him, he connects earthly love to divine love and introduces it as the peak of faith. The findings obtained in this study are: 1. Kierkegaard bases faith on a passionate commitment to God that is impossible to comprehend by reason. 2. From his perspective, love and faith help each other in one's development. 3. At the heart of this outlook is the irrationality of faith and one’s duty to love.