List of Articles اسماء

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  1 - A Review on the Statue of Etymology in Ahmad Fardid’s Methodology
  مهدي  فدائي مهرباني
  One of the most significant aspects, which should be of concern to a researcher in the analysis and survey of the literary texts, is the study of the text through etymology. Since each individual text earns its meaning within its own particular structure, and the contex More

  One of the most significant aspects, which should be of concern to a researcher in the analysis and survey of the literary texts, is the study of the text through etymology. Since each individual text earns its meaning within its own particular structure, and the context of time and place, therefore the analysis of any text demands finding the relation between the word and its concept in the time and history it functions. The etymological method, which is actually the most basic method for understanding the meaning and concept of words in literary texts, helps us survey and study the reasonable relationship between the word and its concept in a particular time and place through a historical derivation of the meaning of words. As a result, etymology has a prominent place in literature. In Iran, seyyed Ahmad Fardid, has based the principles of his discussions on etymology and constantly considers the words existing in literature through etymology. This paper studies the position of etymology in Ahmad Fardid’s etymology and via reviewing the function of etymology in Fardid’s opinions, points to his mistakes in using this method. Manuscript profile
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  2 - The Theory of Benevolence in the Light the Qur'an and Mysticism
  محمد تقی فعالی
  Religion qua religion has many wide-ranging and vast aspects. The question to be answered is whether we can summarize all those aspects in one and all-inclusive facet. Dealing with the theory of benevolence, this article says yes to this question. The theory suggests th More

  Religion qua religion has many wide-ranging and vast aspects. The question to be answered is whether we can summarize all those aspects in one and all-inclusive facet. Dealing with the theory of benevolence, this article says yes to this question. The theory suggests that from one side benevolence is the manifestation of the all-embracing name of al-Rahman, and from another side as the pure religion includes all aspects of religion. The holy name of Allah is the most embracing name of Him; then after this name, comes the fair name of al-Rahman as the most embracing name. al-Rahman is manifested in benevolence. Since religion has been revealed according to the embracing name of al-Rahman, one can say that benevolence is the core essence of religion. This theory has different principles. In what follows, the author has tried to study various aspects of that theory examining its principle and reasons in the light of the Qur’an and mysticism. The conclusion is that benevolence, self-sacrifice and in general mercy are the core essence and all-embracing aspect of religion. The methods followed here are reference-to-library for data collection and analytic-descriptive for judgment Manuscript profile
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  3 - Guardianship and its relation to prophecy and mission in mysticism
  Mohammad Ebrahim  Zarrabiha
  The truth of the governorship is that it is a divine word. Its principle is constant in the heavens. "Governorship" has its own levels and steps, its laws and its provisions are numerous based on its dimensions. Guardianship is one of the most important issues of mystic More

  The truth of the governorship is that it is a divine word. Its principle is constant in the heavens. "Governorship" has its own levels and steps, its laws and its provisions are numerous based on its dimensions. Guardianship is one of the most important issues of mysticism which realizes in perfect human. This world is the same as the appearance of God, and the Lord is present in his own manifestation. Therefore, human as a part of this world is the manifestation of God. Here, the concept of guardianship is meaningful. The perfect guardian is who has all the attributes of God, and this person is no other than the true prophet. The system of the world and the afterworld depends on the existence of the Muhammadiyah truth. Such a truth is the lord of all manifestations due to the credit of Guardianship principle. The truth of Muhammadiyah is the main pole of the universe, which all Prophets and Divine Guardians are the ranks of this great name. His prophecy includes all kinds of absence and intuition, and when it is realized in a person, it is divided into a special and popular guardianship. The special guardianship is the source of prophecy, and as one of the divine names is eternal, but prophecy ends over time. Perfect Guardian rule the world based on divine attributes. Therefore, the Guardianship position is the Great Divine Book and the version of great world. This study seeks to examine the connection between these three concepts of the guardianship, prophecy and prophetic mission and analyses the principle of prophecy and prophetic mission, which is the same guardianship position. Manuscript profile
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  4 - Investigating and analyzing the confinement of names and attributes of god in Sa'adi s works
  anvar zieaee
  The term nouns and attributes, like most Islamic terminology, have a Quranic origin. Among the prevailing ideas in Islamic theology are promises of the arrest of divine names and attributes, including those from the hadith, the Za'ir and even the Ash'arites. Matrides be More

  The term nouns and attributes, like most Islamic terminology, have a Quranic origin. Among the prevailing ideas in Islamic theology are promises of the arrest of divine names and attributes, including those from the hadith, the Za'ir and even the Ash'arites. Matrides believe that God should be named and described only by the names and attributes in the book and the tradition, and that they know the names and other attributes of heresy. From the Mu'tazilite point of view, the divine attributes and attributes are not forbidden, and the name and attribution of transcendence to the names and attributes not mentioned in the Qur'an and traditions is valid, while mystics and Sufis and many close to them believe that God Any good name can be read. Saadi, inspired by the Ash'arites' beliefs, repeatedly reads God in the names and descriptions mentioned in the book and tradition. Therefore, in this research, considering the Ash'arism of Saadi's professionalism, we will examine descriptive-analytic method by extracting nouns and attributes in general, to see to what extent Sa'adi's thoughts and beliefs regarding the arrest of Asmau are discussed. The traits correspond to the Ash'arites. Manuscript profile
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  5 - Community of Names in Ibn Arabi’s Philosophical System
  Fatemeh  Mohammad
  One of the important subjects which Ibn Arabi has tried to explain based on his own gnostic principles is the relationship between unity and plurality or the mode of the emanation of the plural from the one. While dealing with the levels of the world and referring to th More

  One of the important subjects which Ibn Arabi has tried to explain based on his own gnostic principles is the relationship between unity and plurality or the mode of the emanation of the plural from the one. While dealing with the levels of the world and referring to the place of presences and the degrees of being, he discusses the names and attributes of the Truth. Then, through explaining the emanation of names from essence and the relationships among them, he tries to explain the quality of the emanation of multiple names and the creation of existence from the simple essence of the one under the two titles of “community” and “opposition”. Given the depth and range of the discussion, the present paper shortly examines the problem of the community of names in Ibn Arabi’s philosophy following a descriptive method and under the subcategories of the meaning and plurality of names, community of names, and types of community and finally ends with a conclusion section. It is hoped that this endeavor can cast a light on the discussed issue. Manuscript profile
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  6 - Ibn Arabi and Divine Wisdom on the Word “Adam”: A Study of a Comprehensive Image of Adam in Fusus al-Hikam
  Masood  Ahmadi Afzadi Nawab  Moqarrabi
  The most important point in the “Adam” chapter of Ibn Arabi’s book of Fusus al-hikam pertains to the whyness of the creation of Adam and the world. Within our religious and Islamic context, the first response to this question is based on the famous holy hadith that cons More

  The most important point in the “Adam” chapter of Ibn Arabi’s book of Fusus al-hikam pertains to the whyness of the creation of Adam and the world. Within our religious and Islamic context, the first response to this question is based on the famous holy hadith that considers the Divine Knowledge as the basis and reason of creation. However, this knowledge-based response is too vague and insufficient to explain the whole story and needs to be expanded. One can view this problem from another perspective: there are, in fact, two different views; one is based on a general image of believers in Abrahamic religions, and the other rests upon the oneness of being. In the latter image, which is the most important image for epistemologists in the field of Divine Knowledge, God is both the outermost and the innermost; He is both the beginning and the end. Adam (human being) is both creation and truth; he is the gathering point of all divine names, and the world is a mirror in which God and Adam see themselves. The angels are also the powers of the world; glory and beauty are the two hands of God. Moreover, the perfect Man is the same single soul. Finally, it is noted that God’s vicegerent on Earth possesses both the image of God and the image of the world. In this paper, the writers have tried to explore this image from various angles and, ultimately, provide a comprehensive picture of the problem under debate. Manuscript profile
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  7 - A Study of Qaysari’s View of the Reality of Gnostic Time
  Hassan  Moradi mahmoud saidi
  Qaysari was one of the most prominent commentators of Ibn Arabi’s school. He also developed a specific theory about time based on gnostic principles. His view in this regard consists of some sections: a criticism of philosophical theories, particularly, those of Aristot More

  Qaysari was one of the most prominent commentators of Ibn Arabi’s school. He also developed a specific theory about time based on gnostic principles. His view in this regard consists of some sections: a criticism of philosophical theories, particularly, those of Aristotle and Ibn Sina; gnostic interpretation of certain philosophical theories, and an explanation of the reality of time and its divisions based on gnostic principles. However, there are some problems with Qaysari’s objections to Ibn Sina’s view and his gnostic interpretations of some philosophical theories. The most important problem of his theory concerns his hadith-based proofs about the emergence of time through resorting to al-dahr (Perpetual Duration), which is one of God’s names. This is because the hadiths referred to by Qaysari are not valid enough and cannot be used to demonstrate his claim. Accordingly, it can be said that time emerges by resorting to God’s name of al-muqaddar (Determiner), and its emergence at different levels creates the divine day and night. Manuscript profile
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  8 - Levels of the Order of Being in the View of Imām Khomeīnī (Based on T‘alīqāt Miṣbāḥ al-Uns)
  Gholamreza  Hosseinpour
  Miftāḥ al-qayb is the first work which was formally written on theoretical gnosis by Ṣadr al-Dīn Qūnawī. Miṣbāḥ al-uns by Shams al-Dīn Fanārī, which is a detailed commentary on the mentioned book, has also had a significant role in granting a demonstrative nature to gno More

  Miftāḥ al-qayb is the first work which was formally written on theoretical gnosis by Ṣadr al-Dīn Qūnawī. Miṣbāḥ al-uns by Shams al-Dīn Fanārī, which is a detailed commentary on the mentioned book, has also had a significant role in granting a demonstrative nature to gnostic discussions. Some gnostics, such as Imām Khomeīnī, are among the researchers whose glosses have been extremely useful in explaining and clarifying the concepts discussed in Miṣbāḥ al-uns. This study intends to explain the levels of the order of being in the view of Imām Khomeīnī based on his glosses on Miṣbāḥ al-uns. The level of the existence of the Truth in the arc of descent is the same chain of existence in the order of being, which consists of the mentally posited attributes and determinations, i.e. stations of essence, henas (aḥadiyyat), and monas (waḥdāniyyat). In other words, Almighty Truth enjoys certain determinations which are initially manifested at the station of essence, which is nameless and attributeless, and then descends to the level of henas, following which they descend further to the level of monas. The station of monas is a level at which the names and attributes of the Truth are explained in detail. Immutable essences are the forms and manifestations of such names and attributes; in the same vein, external essences or real affairs are the manifestations of immutable essences. This study was carried out to review, analyze, and evaluate Imām Khomeīnī’s views regarding the levels of the order of being. Manuscript profile
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  9 - Ontological Place of Divine Names in Theoretical Gnosis
  Reza  Safari Kandsari
  Gnostics believe that only the Truth exists, and multiple existents are His manifestations and determinations. However, while accepting the principle of the oneness of being, the question is what the place of names is in the philosophical system of gnostics, and, if the More

  Gnostics believe that only the Truth exists, and multiple existents are His manifestations and determinations. However, while accepting the principle of the oneness of being, the question is what the place of names is in the philosophical system of gnostics, and, if they exist, what the quality of their existence is, and, if they do not exist and are non-existent, what the meaning of their non-existence is. Divine names mediate between the emergence of the Truth at the levels of invisibility and visibility. In the first determination (the first invisibility level), they are identical with the essence of the Truth; however, in the second determination, they experience cognitive appearance, and the relationship between the names and archetypes appears at the second invisibility level. At the level of visibility, the names grant external existence to archetypes based on their potentials, and existential relation (external entities and names of acts) appears. Nevertheless, the names themselves – since they indicate the appearance of existence – lack independent external existence and, rather, enjoy existential existence and external appearance based on manifestations (one side of the relation). Whenever manifestations possess the least potential for receiving objective appearance, the names (the other side of the relation) appear as well, and if there is no potency, the names refer to their own source (level of invisibility). In fact, names lack objective existence and exist through their effects. Manuscript profile
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  10 - Laws of Nature as Strategies for Man’s Happiness
  S. Mohammad Khamenei
  The world and nature have been created relying on certain divine rules and principles. Based on the Divine Will and pre-ordination, there is a mutual relationship and interaction not only between all the components of the world of being but also between them and the who More

  The world and nature have been created relying on certain divine rules and principles. Based on the Divine Will and pre-ordination, there is a mutual relationship and interaction not only between all the components of the world of being but also between them and the whole world of creation. As a member of this world, Man can both affect it and be affected by it. This process has been predestined based on the main law and principle of this world, that is, the commensurability of “being” and “good”. Where there is good, there is being (and vice versa), and where there is no good, there is evil or non-being (and vice versa). The only way of attaining true happiness for Man is living in harmony with the system of nature and its governing rules. The divine tradition or the laws of nature are such that any deviation from them will lead to evil, misery, loss, calamity, disease, etc. The world (macro-anthropo) reacts to the good and bad deeds of human beings (micro-anthropo). Sin, which means any disobedience to the Divine orders or transgression from the laws of creation and nature, results in human misery and cruelty and will be followed by Divine punishment and torture. This is the point at which God’s glorious names and attributes are manifested. Manuscript profile
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  11 - Corporeal Resurrection Based on Ibn ‘Arabī’s Gnostic Principles
  Hadi  Jafary Ali  Arshad Riahi
  Ibn Arabi is one of the gnostics who has paid particular attention to Man’s corporeal resurrection and its quality in his works. When demonstrating corporeal resurrection, he mainly relies on unveiling and intuition rather than rational demonstration. However, the autho More

  Ibn Arabi is one of the gnostics who has paid particular attention to Man’s corporeal resurrection and its quality in his works. When demonstrating corporeal resurrection, he mainly relies on unveiling and intuition rather than rational demonstration. However, the authors of this paper believe that Man’s posthumous corporeal dimension in purgatory and the hereafter can also be proved based on Ibn ‘Arabī’s gnostic principles. Apart from the quality of corporeal resurrection, the question is whether corporeal resurrection itself can be demonstrated relying on such principles or not. This study, which was carried out following the method of content analysis, aimed to provide a convenient response to this question and, thus, concluded that corporeal resurrection is demonstrable based on some of Ibn ‘Arabī’s principles such as Man’s distinction and determination in the process of ascent, the relationship between the macro-anthropo and micro-anthoropo, the theory of contrasting names, nobility of sensory faculties, creation of Man in God’s face, gnostic knowledge of the soul, Man’s level of comprehensiveness and moderation, and repetition in epiphany and renewal of likes. The authors also conclude that the idea that Man is originally an incorporeal existent and finally returns to his incorporeal birthplace is absurd. They argue that the human face must possess a body; hence, even if Shari’a has not spoken of corporeal resurrection, it can be proved based on gnostic principles. Manuscript profile