Hadi Vakili; mehdi baratifar; esmail mansouri larijani
Abstract
The "mystical morality" is a kind of morality that requires the truth based on direct communication with the ultimate/ unseen reality, the adornment to the specific traits that are similar to those of the trait. The components of mystical morality are the basis of revelation, attention to the source ...
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The "mystical morality" is a kind of morality that requires the truth based on direct communication with the ultimate/ unseen reality, the adornment to the specific traits that are similar to those of the trait. The components of mystical morality are the basis of revelation, attention to the source and resurrection, comprehensiveness, the shari'ah, the apparent change caused by esoteric transformation and the use of gradual education. The purpose of the mystical morality is to adhere to the divine ethos, ie, to give the names of Allah and to reconcile the divine attributes. Divine admiration for divine attributes, due to their division into Beauty (Jamal) and Majesty (Jalal), is possible due to the likeness and likeness of God. Therefore, when we consider God as incommensurable with other creatures, we can understand him in relation to the attributes that signify differentiation, transcendence, and difference. In this regard, human beings find God as a great existence, dear, great, supreme, sultan, zealous, and environment. Now, if the similarity between God and His creatures is emphasized, God is considered as a creature and is considered to be in the form of attributes such as kindness, mercy, beauty, love, forgiveness, forgiveness, grace and favor.
Hadi Vakili; Maryam Davarniya; Zeynab Barkhordari
Abstract
Spirituality is a concept that has been given special attention in the present era and is now also used in relation to children. Spirituality is one of the key religious concepts and is based on certain foundations, structures and religious methods. It also plays a central role in spiritual mysticism. ...
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Spirituality is a concept that has been given special attention in the present era and is now also used in relation to children. Spirituality is one of the key religious concepts and is based on certain foundations, structures and religious methods. It also plays a central role in spiritual mysticism. Considering the specialized discussions in the field of spirituality, we seek to study the relationbetweenthe contemporaryteachings on spirituality for children and the teachings of Islamic mysticism. Limiting its scope of research to two mystics of Ayatollah ShahAbadiand Imam Khomeini, this paper studies the principles and teachings of spirituality for children, and the corresponding discussions of this concept in Islamicmysticism. Obviously, spirituality for children as anindependent topic has not been presented inworks of these sages, butthe study oftheir works showed that the definition of spirituality, the significance of spiritual teachings for children, its foundations and methods, can be derived from their works. In terms of its foundations and goals, spirituality for children in Islamic mysticism differs from what can bederived from non-Islamic principles, although one can find some similarities in methods and examples between them.
hadi vakili; robabeh abdari
Volume 7, Issue 2 , August 2016, , Pages 69-92
Hosein Shekarabi; ali sheykhol eslami; Hadi Vakili
Volume 6, Issue 2 , July 2015, , Pages 101-121
Abstract
Ibn al-Arabi, and views and positions which have been taken about him as an influential thinker, are among most remarkable consideration in the history of Shiite thought. Despite that some Shiite philosophers and mystics have agreed with him, there were thinkers who have criticized him and have rejected ...
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Ibn al-Arabi, and views and positions which have been taken about him as an influential thinker, are among most remarkable consideration in the history of Shiite thought. Despite that some Shiite philosophers and mystics have agreed with him, there were thinkers who have criticized him and have rejected his thoughts. The spiritual relation between Shiite and Islamic mysticism on the one hand, and the Ibn al-Arabi’s interests to and admirations of Shiite Imams and authorities (peace be upon them) on the other hand, can be considered as a ground for the tendency of Shiite philosophers and mystics to study and comment his works. However he also has always been sarcastically criticized because of his pantheistic positions and some other phrases that show he is a Sunni Muslim. This article deals with some of these censures on the one hand and those infatuations on the other hand. Thus, the main question in this article is that: what is the Shiite thinkers’ view toward Ibn al-Arabi?
Hadi Vakili; Seyyed Zohreh Seyyed Fatemi
Volume 6, Issue 1 , May 2015, , Pages 107-117
Abstract
God’s Names and his attributes and their appearances in the semantic, ontological and anthropological dimensions are one of the most important issues in Islamic mysticism. In the Quran and Islamic tradition, the names and attributes of God are used as an immanent and transcendent way of recognizing ...
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God’s Names and his attributes and their appearances in the semantic, ontological and anthropological dimensions are one of the most important issues in Islamic mysticism. In the Quran and Islamic tradition, the names and attributes of God are used as an immanent and transcendent way of recognizing the transcendence of time, and researchers have tried to understand and explain the relationship between the divine nature, and his names and traits. In this way, the Quran’s verse of ‘There is nothing like God’ considers Mohammad as one of His holy names which nothing can be found like him. The word ‘like’ have been considered in the verse, presumes that the Holy Prophet, peace upon him, is like Him and nothing can be like him as well.
Hadi Vakili; Parisa Goudarzi
Volume 5, Issue 3 , November 2014, , Pages 101-126
Abstract
Discussing the linguistic and logical nature of mystical paradoxes, analyzing the content of such statements, and opening their hidden secrets, is a new perspective of historical and scientific confronting to this phenomenon. Almost all the works that have been written for or against these paradoxes, ...
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Discussing the linguistic and logical nature of mystical paradoxes, analyzing the content of such statements, and opening their hidden secrets, is a new perspective of historical and scientific confronting to this phenomenon. Almost all the works that have been written for or against these paradoxes, where they are dealt with rational denial or defend of the paradoxes and there are signs of some sorts of logical justification or un-justification to deny or accept these words and expressions, by rationality and logic they mean Aristotelian rationality and Aristotle two-valued logic. Although the problems stem from contradictory or paradoxical nature of the expressions, it is un-reasonable to resolve these problems in Aristotelian logic but we need another logic. Fuzzy logic is such a logic, to which, as we shall show, the defenders of paradoxes unconsciously have indicated. But the narrow limits of intellectual peripatetic framework and Aristotelian logic and adherence to their laws and rules throughout the history, have not allowed thinkers, even the most prominent researchers in this field including Stace, to get rid of the dark and narrow framework of this logic
Hadi Vakili; Pedram Pourmehran
Volume 5, Issue 2 , November 2014, , Pages 113-129
Abstract
The Unity of God and Universe is the basis of Ibn-al Arabi and Spinoza's thought. Ibn-al Arabi explains it through a mystical approach; based on his theory of existential unity God is unique real existence and the universe is his light. Spinoza analysis the theory of substantial unity by a rational and ...
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The Unity of God and Universe is the basis of Ibn-al Arabi and Spinoza's thought. Ibn-al Arabi explains it through a mystical approach; based on his theory of existential unity God is unique real existence and the universe is his light. Spinoza analysis the theory of substantial unity by a rational and philosophical approach; he believes that God is one substance and the universe is the modes which has arisen from his attributes. In order to outline the philosophical implications of Unitarianism, this paper reviews and analyzes the issues like God's attributes; the orders and levels of his being; and his global necessity, on the basis of unity of God and Universe
Samanbar Mirzayi; Hadi Vakili
Volume 5, Issue 1 , October 2014, , Pages 133-160
Abstract
Among the issues which have been raised in the Islamic philosophy and mysticism, Idea and Imagination play an essential role to explain many Islamic beliefs such as the resurrection, the life after death and soul incorporeity. Ibn-al Arabi, Mulla Sadra, Ibn Sina and Sheikh-al Ishraq have dealt with these ...
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Among the issues which have been raised in the Islamic philosophy and mysticism, Idea and Imagination play an essential role to explain many Islamic beliefs such as the resurrection, the life after death and soul incorporeity. Ibn-al Arabi, Mulla Sadra, Ibn Sina and Sheikh-al Ishraq have dealt with these issues and addressed them. For Ibn-al Arabi, Imagination (Al-Qial) is the place of conflicts, a paradoxical fact which is neither available, nor destroyed, neither known, nor unknown. He believes that imagination is vastest as well as narrowest known objects with which we can understand the sensorial and imaginal forms. For him, Ama (blind state) would not appear if imagination did not exist. He believes that imagination is the slave of the rational soul and due to the ownership, it has a kind of sovereignty, the sovereignty of the imagination is that it shapes soul in any form. From the perspective of Mulla Sadra, innate power of imagination is sometimes acquisitive and sometimes indigenous. Among the ways to reach lightening objects are to prevent from eating, drinking, sleeping and getting rid of indolence. Mulla Sadra believes that the soul has an imaginational faculty by which it can create and compose forms which have no existence in worlds of intelligences and external objects, even in the world of ideas
Hosein Shekarabi; ali sheykhol eslami; Hadi Vakili
Volume 4, Issue 4 , July 2014, , Pages 53-68
Abstract
Prevalence of Ibn Al-arabi’s gnostic teachings in the eastern lands of the Islamic world is not comparable to the Arab and West countries. In particular, the essence of his thoughts on being oneness and perfect man has been properly explained only by eastern thinkers, especially the Iranian Shi’ei. ...
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Prevalence of Ibn Al-arabi’s gnostic teachings in the eastern lands of the Islamic world is not comparable to the Arab and West countries. In particular, the essence of his thoughts on being oneness and perfect man has been properly explained only by eastern thinkers, especially the Iranian Shi’ei. Feiz Kashani, a great Shi’ei theologian and Muhaddith, despite of some of his criticisms on Ibn Al-arabi’s ideas, accepts his principles of speculative Gnosticism, and explained Shi’ei thoughts based on his teachings. Feiz’s monotheistic attitudes and his other ideas, strongly influenced by Gnostic theoretical teachings and crystallized in his theological writings such as Principles of Knowledges (Osool Al-Maarif) and Hidden Words (Al-Kalimat Al-Maknoonah) have been discussed in this paper as far as possible
Hadi vakili; Mohammad Hadi Mahmoodi
Volume 4, Issue 3 , March 2014, , Pages 119-135
Abstract
The present paper narrates the general outlines of Henry Carbon and Seyyed Ahmad Fardid views of comparative study of Islamic mysticism and German philosophy, and also carries out a comparison between the two thinkers. There are similarities between them in many aspects, for example both start the comparative ...
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The present paper narrates the general outlines of Henry Carbon and Seyyed Ahmad Fardid views of comparative study of Islamic mysticism and German philosophy, and also carries out a comparison between the two thinkers. There are similarities between them in many aspects, for example both start the comparative study with a criticism of historicism and engaging with phenomenology and both are trying to overcome the crisis of the western thought history. In spite of these harmonies, there are some important separations; while Carbon is concerned with meta-history, Fardid with his own special attitude toward history, highlights the historical aspects of the ideas and makes prominent studies constantly in the context of the history. Also while Carbon with a linguistic look follows the formation of a conceptual network in two side study, Fardid concentrates on Etiology with an inspiration by Heidegger.
Hadi Vakili; Mahmood Sheikh
Volume 4, Issue 1 , October 2013, , Pages 131-151
Abstract
This article attempts to answer this question from three perspectives: “Is it possible to consider the behavior of Najaf moralists (Akhlaqioun) to be an Islamic mystical and spiritual school? It firstly according to the classic definition of Mysticism, judges if the behavior of Najaf moralists ...
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This article attempts to answer this question from three perspectives: “Is it possible to consider the behavior of Najaf moralists (Akhlaqioun) to be an Islamic mystical and spiritual school? It firstly according to the classic definition of Mysticism, judges if the behavior of Najaf moralists (Akhlaqioun) is mystical or not? Then by mentioning some difficulties of the classic definition for such a judgment and offering a definition for theosophy based on the concept of tradition and by analyzing this definition into two concepts “culture” and “literature” and also analyzing “culture” into the Knowledge, Attitude and Behavior, answers to this question. At the end, according to the public regard for mystic and Mysticism it proves that the behavior of Najaf moralists (Akhlaqioun) is mystical.
Hadi Vakili; Parisa Goudarzi; Mahbube Amani
Volume 3, Issue 1 , September 2012, , Pages 141-152
Abstract
The study of Two Minds scholar and Imam Khomeini's views on Four Journeys, given the similarities between the two views at the same time, there are also differences. Imam and Qomshei both see the origin of the first trip as the created existents but unlike Qomshei who introduced the destination of the ...
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The study of Two Minds scholar and Imam Khomeini's views on Four Journeys, given the similarities between the two views at the same time, there are also differences. Imam and Qomshei both see the origin of the first trip as the created existents but unlike Qomshei who introduced the destination of the trip as the absolute Reality, Imam cosiders it as the qualified Reality. At the second trip, the Imam like Qomshei believe in similar provisions in the tour, vanishing intrinsic qualities and actions, including the necessity of divine grace to withdraw and return to Ananyt destruction of Leishmaniasis, a seeker's journey is outlined. However, as noted in tour, the site of the Imam against Qomshei who knows loss of mortals, for the traveler on this journey, just as the show is doomed. Instead, the trip to visit Imam's absolute right to know and secondly. However real nature and destination of the trip with created clear interpretation are consistent with this interpretation, traveler departing on the trip, his destination as the One and it is his justification for destination variable is the fourth trip. Both believe that the prophecy for the traveler on the trip is a prophetic other legislation because the seeker still no better field facility, descent and has not returned. Imam and Qomshei have most closely resembles in the interpretation of the nature and characteristics of their fourth trip. In terms of both, at first this trip is from created existents to created existents with along with the Real and secondly legislation prophecy has been obtained on this trip fully for the seeker
Hadi Vakili; Parisa Goudarzi; Mahbube Amani; Ali Akbar Ahmadi
Volume 2, Issue 2 , October 2011, , Pages 1-16
Abstract
The present article investigates Mutahhari's "new theology". First, we present Mutahhari's view of theology, according to him, the divine station of God implies that He does have a direct influence upon things, in order words, His creation must be understood as the creation of a divine ordering system. ...
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The present article investigates Mutahhari's "new theology". First, we present Mutahhari's view of theology, according to him, the divine station of God implies that He does have a direct influence upon things, in order words, His creation must be understood as the creation of a divine ordering system. In his new theology (influenced by Judaism and Christianity), God is considered a blind and deaf force, which has no influence upon thing, human destiny being predetermined and unchangeable.
Hadi Vakili
Volume 1, Issue 2 , March 2011, , Pages 107-119
Abstract
No doubt mysticism is the essence of religious experience and this experience for both those who have religious beliefs and those who have not such beliefs typically causes changes in life. Regardless of the difficulty of describing the mystical experiences which seems very far from the conceptual framework ...
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No doubt mysticism is the essence of religious experience and this experience for both those who have religious beliefs and those who have not such beliefs typically causes changes in life. Regardless of the difficulty of describing the mystical experiences which seems very far from the conceptual framework of normal moods, it appears that the similarities among the various religious traditions for various mystical states can be outlined. These similarities include: the experience of unity, the feeling of being beyond time and space, sense of sacredness, a sense of joy and happiness, unity and awareness of the public with a vacuum and an eternal ultimate reality. Mystical states can be divided into two distinct categories: transcendent and immanent. Though Mysticism and spiritual meditation have some considerable similarities to each other, but they certainly look different. These two mystical tendencies in east & west religious faiths in the world to be seen with difference. Differences over the interpretation of mystical experiences may be caused by cultural and linguistic differences and distinctions. Psychological interpretations, neuro psychological and cognitive science of mystical experiences of the research approach is innovative in the world.
