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Open Access Article
1 - A Synoptic View of Aghā Mohammad Rezā Ghomshei's Thoughts and Works
Amir Javan ArastehAghā Mohammad Rezā Ghomshei possesses a high status inphilosophical and mystical discussions. Despite this fact, scarcely anyresearcher has investigated thoughts and theories of such importantsage. Although understanding and explanation of mystical thoughs ofsuch person MoreAghā Mohammad Rezā Ghomshei possesses a high status inphilosophical and mystical discussions. Despite this fact, scarcely anyresearcher has investigated thoughts and theories of such importantsage. Although understanding and explanation of mystical thoughs ofsuch person as Aghā Mohammad Rezā – who is considered as one ofthe most major expositors of Ibn al- Arabi's school – is out of writer'sreach, but this article aims to clarfy some aspects of his thinking bypacing through his writings as much as possible. Manuscript profile -
Open Access Article
2 - Functions of 'A'yān-i Thabita and Archetypes in the Thought of Ibn Arabi and Jung: Comparative Study
Roshanak Jahani Ali Sanaee Azim Hamzeian Habibollah Naderi"A'yān-i-Thābita" ("the Eternal Essences of Things") and "archetypes" are two fundamental terms in two different intellectual systems. Ibn Al-Arabi by a mystical approach and Jung by an analytical approach use the terms "A'yān-i-Thabita" and "archetypes" and attribute s More"A'yān-i-Thābita" ("the Eternal Essences of Things") and "archetypes" are two fundamental terms in two different intellectual systems. Ibn Al-Arabi by a mystical approach and Jung by an analytical approach use the terms "A'yān-i-Thabita" and "archetypes" and attribute some characteristics and functions to them. This article tries to find an answer to the question about the differences and similarities between the characteristics and functions of "A'yān-i-Thabita" and "archetypes" in the viewpoint of Ibn Al-Arabi and Jung. This study shows that both thinkers believe in the existence of the basic ideas in cognition and do not consider the soul/psyche empty. Ibn Al-Arabi considers these ideas as the eternal essences of things, rationales in divine knowledge, which have existential ability manifested by the creative imagination. But Jung considers archetypes, for example the archetype of self or God, as the primary images emerge from human instinct reflected in religious and mythical symbols. Consequently, Ibn Al-Arabi deals with "God" but Jung studies "the idea of God". Manuscript profile -
Open Access Article
3 - Movement of God’s love in Creation and its Relation to the Breath of the All-merciful
فاطمه عباسیLove is a divine stage. God attributed love to himself and calledhimself the Loving (wadud). He loved himself at first then loved toobserve himself in others, so created the universe in His own form. Hesaw the universe and loved it. Since God created the universe in His MoreLove is a divine stage. God attributed love to himself and calledhimself the Loving (wadud). He loved himself at first then loved toobserve himself in others, so created the universe in His own form. Hesaw the universe and loved it. Since God created the universe in Hisown form, universe is beautiful and God loves beauty. If there was nolove, the Loving and the All-merciful God were not recognized. Lovein its absoluteness exists in all seen and unseen creatures. The Loving’sfirst manifestation is the theophany of the Divine Essence for Itself, inthe images of all the fixed entities (al-a‘yān al-thābita) in the DivineKnowledge. By the second manifestation the immutable entitiesappeared in the outward world. So every thing were emanated by love.Since the universe was manifested by the Breath of the All-merciful,the essence of this Breath is love. God created the universe by Hisbreath. He created it and made Himself recognized because if He wasnot recognized His names and attributes were not manifested and theuniverse remained in nonexistence (‘adam). Therefore, God’s love ofthe recognition of his names and attributes is the cause of creation. Manuscript profile -
Open Access Article
4 - The Figurative Language of India Parrot from Abol-Al-Fath Razi to Khajoo Kermani
M. Cheraghi A. ZakeriFigurative literature is an art which is an issue extracted from metaphorical language (i.e., Saying) that is manipulated to train the individuals' behaviors. Thus, it is noticed by the artists and literature scholars. In Persian literature, either in prose or verse, th MoreFigurative literature is an art which is an issue extracted from metaphorical language (i.e., Saying) that is manipulated to train the individuals' behaviors. Thus, it is noticed by the artists and literature scholars. In Persian literature, either in prose or verse, there are several significant masterpieces that use sayings as a figurative language to clarify and make stable documents in order to explain the needed concepts. One of these sayings is the story of The Merchant and the Parrot. This story was written in the 6th century after Hijrat and it is a well-known masterpiece which is acknowledged as an ethical and philosophical story among the scholars. Sheik Attar and Molana have proposed the same ideas on this story; however, Khajavi Kermani suggested novel proposals which examined the story internal structures and discovered various viewpoints about The Merchant and the Parrot story. Manuscript profile -
Open Access Article
5 - THE RELATION BETWEEN DIVINE WILL AND GUIDANCE AND DEVIATION IN MOHYEDDIN IBN ARABI
منیرالسادات پورطولمیDivine will and its relation with guidance and deviation of mankind are the most important issues that have occupied the mind of religious intellectuals. The present study seeks into the mystical mind of Mohyeddin Ibn Arabi, the well-known mystic of seventi century A.H. MoreDivine will and its relation with guidance and deviation of mankind are the most important issues that have occupied the mind of religious intellectuals. The present study seeks into the mystical mind of Mohyeddin Ibn Arabi, the well-known mystic of seventi century A.H. to find out the answer of the above mentioned issues according to his ideologcal principles. In the stydy, after defining the fixed substances, the importance and the role of it will be discussed in the divine will, and the matter of dependency of God s will out of His knowledge and in the end proved dignitaries and oneness dependency of divune will has been explained. Then, it is included that what is obtained in the universe is possible due to the fixed substances, and every substance owns a property instictively and invariably. All the possibilities follow the existence rules and the divine will. The will of God also belongs to the will and instinctive property of possibilities. Manuscript profile -
Open Access Article
6 - The Relation between Fixed Entities and the Immortality of Moral Values in Ibn Arabi's Philosophy of Ethics
Nasim Hojjati Inshaallah Rahmati Parviz Abbasi DakaniMorality and moral values are fundamental aspects in life and belief in the absoluteness and stability of moral values has direct and indirect effects on the major issues of human life, especially in modern societies. One of the beliefs about moral absolutists is the ob MoreMorality and moral values are fundamental aspects in life and belief in the absoluteness and stability of moral values has direct and indirect effects on the major issues of human life, especially in modern societies. One of the beliefs about moral absolutists is the objectivity of moral values, according to which the origin and standard of morality are derived from objective, fixed and real truths. This article is dedicated to examining the views of Muhyi-Al-Din Ibn Arabi, the Andalusian muslim mystic and philosopher, in this regard. Therefore, according to Ibn Arabi's theory of divine names and fixed entities, the objectivity of moral values and their immortality and eternity is a fixed and certain thing. According to Ibn Arabi, there is no existence other than God and creation was and will be nothing but the appearance of His names and attributes. According to the theory of divine names and fixed entities, moral virtues and values are nothing but the names and attributes of God, which were manifested by divine holy grace in the fixed entities and in man, which is the place of comprehensive manifestation of divine names, and in the form of morality are emerging. Moral values, attributes and deeds are nothing but the appearance of the names of God and their fixed entities. Manuscript profile -
Open Access Article
7 - Status of Immutable Entities in Ibn Arabi's Ontology in the Light of Gheysari's Thoughts
Alireza asemnani Abdolreza MazaheriThe 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 himsel MoreThe 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. Manuscript profile -
Open Access Article
8 - A Study on Ibn Al-Arabi's A’yân Thâbita Based on Fusus Al-Hikam
Masumeh Alikahi Reza Fahimi Manizhe FallahiA’yân Thâbita is one of the most important terms in Ibn Al-Arabi's mystical thesis. Although there are some concepts near to this kind of Islamic intellectual term, but for the first time Ibn Al-Arabi invented it. Exponents and Sufis followed him and a MoreA’yân Thâbita is one of the most important terms in Ibn Al-Arabi's mystical thesis. Although there are some concepts near to this kind of Islamic intellectual term, but for the first time Ibn Al-Arabi invented it. Exponents and Sufis followed him and attempted to used it in different and various issues in the field of mystical ontology. Based on Ibn Al-Arabi’s thesis, A’yân Thâbita is considered as one of God’s names and divine attributes and its positive and negative traits have an intermediary role in worldwide phenomenons and provide a particular trait which is definitely necessary to understand the theoretical mysticism, so it has an ontological position in the mystical system. In this study first we consider A’yân Thâbita from Ibn Al-Arabi’s viewpoint that he called it as one of God’s names and other divine descriptive names based on Fusus. The result shows that God’s all names have been reflected in God’s knowledge(elm-e-elah). Manuscript profile -
Open Access Article
9 - Investigating the reflection of ability from the point of view of Ibn Arabi in the poems of Shah Dai Shirazi
shahnaz solimani امیدوار مالملیabstractIbn Arabi has one of the most complex mystical-philosophical thoughts. He often uses a difficult structure and new terminologies in proposing various mystical issues. One of these issues is the plan of nobles fixed in the absence and consequently the ability. In MoreabstractIbn Arabi has one of the most complex mystical-philosophical thoughts. He often uses a difficult structure and new terminologies in proposing various mystical issues. One of these issues is the plan of nobles fixed in the absence and consequently the ability. In the thought system of Ibn Arabi and his successors, the fixed principles are the scientific forms of objects in his knowledge that he noticed before the external determination. These scientific forms or the spirit of the phenomena in the divine science, in the form of good and bad, are later realized in external determination. Their realization is based on their abilities. That is, if it has the ability and ability to be bad, that creature will become bad, and if it has the ability and ability to be good, that creature will be good. This research, which is written in a descriptive-analytical way, seeks to investigate the ability from the point of view of Ibn Arabi and Shah Da'i Shirazi. The results indicate that Shah Da'i followed Ibn Arabi and expressed the same point of view in this issue as in many other mystical issues.Keywords: Ibn Arabi, Shah Da'i, ability, Ayan Sabiteh Manuscript profile -
Open Access Article
10 - Evaluating the interpretation of manifestations in the wisdom of Mazdisna and theoretical mysticism
Saeed Mohammadi kish Farah NiazkarTheoretical mysticism is basically based on thinking. In this epistemological approach, seekers of the journey to God emphasize on exploratory thinking and intuitive insight into the manifestations of existence and divine gifts, but it seems that the view of the unity o MoreTheoretical mysticism is basically based on thinking. In this epistemological approach, seekers of the journey to God emphasize on exploratory thinking and intuitive insight into the manifestations of existence and divine gifts, but it seems that the view of the unity of existence in the manifestation of the nobility precedes the opinions. Theoretical mysticism also existed in Avestan Iran, which indicates the longevity of mystical concepts in ancient Iran. The purpose of this study is to evaluate and analyze the similarities between the concept of manifestation in these two mystical and theological disciplines, which are examined in a descriptive-analytical manner. Accordingly, the main question of the research is that what are the similarities between the interpretation of the manifestation of divine theological forms in the world of existence and the descent of Zoroastrian lands from the Minoan world to the world of creation? The results of the research show that the delay in the manifestation of God's knowledge in the facts of the creatures of the world of possibility is also observed in Avestan Iran. As in Mazdasna, the spiritual forms that reside in human bodies are issued from the center of truth and are known as Amshaspandan Faruhari; In theoretical mysticism, the spiritual form of the determinations of existence are known as the fixed nobles, which are manifested in the manifestations of the world, and the perfect human being is the manifestation of the essence of truth. Manuscript profile -
Open Access Article
11 - A comparative study of Ameshaspandan in Zoroastrianism and the standing property in theoretical mysticism
Saeed Mohammadi kishThe fixed nobles in theoretical mysticism are the forms of divine knowledge that have entered into the body of the world in holy grace, the fixed nobles in divine knowledge are limited only once in eternity and have become the manifestation of the essence of the Almight MoreThe fixed nobles in theoretical mysticism are the forms of divine knowledge that have entered into the body of the world in holy grace, the fixed nobles in divine knowledge are limited only once in eternity and have become the manifestation of the essence of the Almighty in the guise of names and attributes. This research is a theoretical study that examines the descriptive-comparative interpretation of the synonyms of Ayan Thabiteh in the ancient Zoroastrian religion through the method of library research and description and comparison of data. The purpose of this research is to investigate the fundamental similarities between these two religious and mystical attitudes. Referring to the findings of the research, it can be said that the spiritual forms of the universe in Zoroastrianism are called Amshaspandan Farvashi, which, like the nobles, were created before the creation of existence and were placed in the Gita body, they are the manifestation of the names and attributes, the manifestations of Ahura Mazda in They are the Gita world. In both attitudes, the first covenant and acknowledgment of the mission of servanthood are mentioned. Divine knowledge is fixed in them, and in the scientific facts of beings, they have the same definitions. Manuscript profile -
Open Access Article
12 - Hāfez and the Creation of the World in Eternity
نصرت االله فروهر The present article is an analysis of a sonnet (ghazal) composed by Hāfez-e Shīrāzī (1325/26–1389/90), Persian poet and Sufi. The sonnet is as follows: "Thanks be to God that the doors of the wine-tavern open, is, in such a way that, my face of More The present article is an analysis of a sonnet (ghazal) composed by Hāfez-e Shīrāzī (1325/26–1389/90), Persian poet and Sufi. The sonnet is as follows: "Thanks be to God that the doors of the wine-tavern open, is, in such a way that, my face of supplication upon its door is …The mystery that to the people I uttered not, and shall not utter: To the Friend, I shall utter; for confidant of the mystery He is … O people of the assembly (Murshids)! The consuming of the heart of poor Hāfez, Ask ye the candle that, in burning and melting is." (Translation by Henry Wilberforce Clarke 1840-1905) The poet speaks about the creation of the world in eternity and believes that man is a manifestation of the Divine. Manuscript profile
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