Akhbarati Hamide; Shahram Pazouki
Volume 7, Issue 3 , November 2016, , Pages 107-130
Abstract
Abstract
Ashʿarism is one of the Sunni theological schools. The apparent similarity between some of Asahira’s principal beliefs and mystical teachings has led many to regard the great Muslim mystics, including Rumi (Mowlana Jalaluddin Mohammad Balkhi), as the followers of Asharite ...
Read More
Abstract
Ashʿarism is one of the Sunni theological schools. The apparent similarity between some of Asahira’s principal beliefs and mystical teachings has led many to regard the great Muslim mystics, including Rumi (Mowlana Jalaluddin Mohammad Balkhi), as the followers of Asharite School. However the basics and principles of mysticism and the theology are essentially independent and different.
In this paper, some of the apparent similarities between Rumi's mystical opinions and Asahira’s beliefs are expressed, and then we try to uncover the deep difference between them and discuss them briefly. For this purpose, their arguments, especially on ‘good and evil’, ‘determinism and free will’, ‘the oneness of God’s actions and rejecting causality’, and ‘Sighting God’ are examined, and ultimately we will answer our primary question: ‘Is Rumi Ash'arist, in terms of his beliefs?’ It will be noticed that the mysticism and theology are so different and even incommensurable that their analogy implies ignorance of both intellectual trends.
jamshid jalali sheyhani; ali delshad nadaf
Volume 6, Issue 4 , March 2016, , Pages 53-73
Abstract
Abstract
Hossein Ibn Mansur Hallaj (244-309 Hijri) is one of the prominent figures in mysticism and Islamic Sufism, who his life, thought and especially the way of his Death has continuously been the subject of different and even contradictory views in the mystic history. In his speech and writings ...
Read More
Abstract
Hossein Ibn Mansur Hallaj (244-309 Hijri) is one of the prominent figures in mysticism and Islamic Sufism, who his life, thought and especially the way of his Death has continuously been the subject of different and even contradictory views in the mystic history. In his speech and writings the thoughts of Oneness Of Being, more than all other themes, is appeared with coded and ecstatic expressions filled with ecstasy and drunkenness, up to the extent that his ‘I am God’ can be counted and considered as his most expressive thought of Oneness of Being. Hallaj was always denied by jurists and always was in conflic with them, due to the lack of his belief in superficial science and his believing in its un-adequacy to attaing the God. Hallaj’s thought was essentially different from the views of greatest scholars of religion; ‘the Oneness of Being’ was most major difference. This article seeks to review the influence of Hallaj opinions and ideas on the works of jurists and the jurists’ stances toward Hallaj. We also compare the views of advocators and opponents of Hallaj and then analyze the written subscription (Togih) issued by Imam Mahdi (AS) for Hussein bin Nobakhti.
Bagar Hossinlo; Hamed Naji
Volume 5, Issue 4 , February 2015, , Pages 37-66
Abstract
The root and source of the unity of existence is mysticism, and it has been entered into philosophy from this realm. Perhaps the first philosophical explanation of the mystics’ unity of existence doctrine has been done by Dawwani. But this philosophical explanation has some unjustified and irrational ...
Read More
The root and source of the unity of existence is mysticism, and it has been entered into philosophy from this realm. Perhaps the first philosophical explanation of the mystics’ unity of existence doctrine has been done by Dawwani. But this philosophical explanation has some unjustified and irrational consequences and accessories. Sadra, also, makes his best efforts to give a philosophical explanation of mystics’ unity of existence of doctrine. He did that through abandoning the theory of analogical unity of existence and suggesting a new philosophical system, whose pieces have been mentioned in Asfar (Volume II) and other places of the book and also in the book of Igaz an-naimin (Awakening the sleepers). By this way, he not only has not ended philosophy, but has brought it into a new realm of philosophical thoughts. So, we must design this new philosophical system to understand this important stage of his philosophy, especially to understand his philosophical explanation of personal unity and its valuable accessories.
In this paper we describe briefly the philosophical system and the ontology of Dawwani’s approach, and attempt, as much as possible, express his philosophical explanation of unity of existence through an optimistic outlook. Then we will show that even though there are some the similarities between this explanation and Sadra's philosophical explanation, Dawwani’s approach is self-inconsistent and that is why we will criticize it ultimately. Afterwards, we continue to express the Sadra's philosophical explanation of mystical unity of existence. So the object of this paper is to compare these two philosophical explanation, reveal their strengths and weaknesses, also the relationship between these two explanations. It will be clear that Sadra's philosophical explanation is worthy and reasonably defensible through a new philosophical system which has been followed by Sadra and he has referred to it in his books, not in the analogical unity of existence
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, ...
Read More
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
Mohammad Fana'i Ashkevari
Volume 2, Issue 2 , October 2011, , Pages 79-96
Abstract
The relationship between mysticism and religion is an important one. Some have argued that mysticism is not religious in nature and can’t be reconciled with religion; hence, some groups have adopted mysticism and parted from religion while other have strictly adhere to religion and got in quandaries ...
Read More
The relationship between mysticism and religion is an important one. Some have argued that mysticism is not religious in nature and can’t be reconciled with religion; hence, some groups have adopted mysticism and parted from religion while other have strictly adhere to religion and got in quandaries with mysticism. Those who consider mysticism reconcilable with religion have different opinions on the relationship they entertain. Some have argued that mysticism is the essence of religion while other have considered it an element of religion. We suggest that the relationship between religion and mysticism must be assessed by the study of their nature. In the current article, we argue and demonstrate that mysticism is not against religion nor foreign to religion; it is not like religion, nor an element of religion, but rather is the esoteric dimension of religion. With this perspective, numerous questions and ambiguities related to the relationship of mysticism and religion are answered and their respective nature becomes clearer. Moreover, we also suggest a methodology for distinguishing between authentic and unauthentic forms of mysticism.
Maryam Saneapour
Volume 1, Issue 1 , September 2010, , Pages 55-76
Abstract
The principles of the mysticism of Ibn Arabi, the founder of the Image theory, had a great influence upon the Transcendent Theosophy of Mullā Sadra. This influence is so great that the theory of the immateriality of image and the mediation of the imaginal world can be described as the basic causes for ...
Read More
The principles of the mysticism of Ibn Arabi, the founder of the Image theory, had a great influence upon the Transcendent Theosophy of Mullā Sadra. This influence is so great that the theory of the immateriality of image and the mediation of the imaginal world can be described as the basic causes for the formation of the Transcendent Theosophy of Mullā Sadra. In other words, it is possible to treat the immateriality of the imaginal world and imaginal forms and their materiality in Peripatetic and Illuminationistic philosophies in the Transcendent Theosophy as the distinguishing feature which might separate “Transcendent Theosophy” from “Peripatetic philosophy” and “Illuminationstic philosophy”. In the present article, the theory of Image is treated as the most pivotal element in the mystical theory of Ibn Arabi and the Transcendent Theosophy of Mullā Sadra, and the nature and quality of the imaginal world and the faculty of imagination have been analyzed and examined.
