http://www.javidankherad.ir/ Sophia Perennis en daily 1 Fri, 20 Feb 2026 00:00:00 +0330 Fri, 20 Feb 2026 00:00:00 +0330 http://www.javidankherad.ir/article_245087.html In the name of Him who taught the soul wisdom,And kindled the lamp of the heart with the light of the spirit. The collection of articles presented in this issue of Javidan Kherad (Perennial Philosophy) is a special number dedicated to Ibn Arabi. It comprises a selection of papers presented at the international conference titled “Muhyiddin Ibn Arabi: His Legacy and Its Significance in the Contemporary World,” which was held over two days on December 11 and 12, 2023 (20–21 Azar 1402 A.H.S.) at the Iranian Institute of Philosophy. The event was conducted both in person and virtually, featuring presentations in Persian, English, and Arabic.The proposal to organize a conference on Ibn Arabi and his legacy was first introduced in 2021 (1400 A.H.S.). From the outset, a scientific and executive committee was formed, including esteemed professors from both Iranian and international universities. However, due to various fluctuations and challenges, the event was delayed and eventually realized in 2023. During this interval, four educational workshops related to the conference themes—ranging from approximately three to thirty sessions each—were held under the instruction of Dr. Reza Feyz, Dr. Babak Alikhani, and Dr. Esmail Radpour, alongside several book review and critique sessions.Following the announcement and the public call for papers, numerous abstracts exploring different facets of Ibn Arabi’s teachings and legacy were received from within the country and abroad. After a final review and approval process by the scientific referees, a number of these were selected for oral presentation and delivered during the various morning and afternoon sessions of the conference.Subsequently, it was decided that an issue of Javidan Kherad be dedicated to publishing a selection of the conference papers. Consequently, speakers and authors were invited to submit their manuscripts as full research articles in accordance with the journal’s editorial guidelines. Unfortunately, due to the tight deadline, only a portion of the selected authors were able to respond to this request; thus, it was not possible to include all the valuable papers from the conference in this current issue. We hope that the remaining papers will be published in future editions of the journal.In conclusion, I would like to express my sincere gratitude to the conference organizers and all the colleagues and friends who assisted in the preparation and publication of this issue of Javidan Kherad. http://www.javidankherad.ir/article_244735.html This paper examines the unique status of Muhyiddin Ibn Arabi, famously known as "Al-Shaykh al-Akbar" (The Greatest Master), within the intellectual and Sufi mystical landscape of Iran, with a particular focus on the contemporary era. Ibn Arabi has been the most influential Sufi mystic in the Islamic world, and specifically in Iran; his works have transcended the intellectual boundaries of numerous thinkers, profoundly impacting philosophers, theologians, and jurists alike. Consequently, while one group has elevated his stature to the title of "Muhyiddin" (The Reviver of Faith), another group has accused him of error and even heresy, dubbing him "Mumit al-Din" (The Destroyer of Faith).The widespread reception of Ibn Arabi in Iran is best understood in comparison to his compatriot and contemporary, Ibn Rushd (Averroes). While Ibn Rushd’s Aristotelian rationalism took root in the Islamic West (Andalusia) and served as a precursor to Western modernity, it was Ibn Arabi’s Sufi mystical-intuitive thought that resonated in Iran, intertwining with Shi'a traditions and Sadraean philosophy. Renowned commentators such as Sayyid Haydar Amuli and Shah Nimatullah Wali sought to demonstrate—and even expand upon—the compatibility of his core doctrines (such as the Unity of Being and the Perfect Man) with Shi'a esoteric teachings.Furthermore, this article addresses the critiques and challenges surrounding Ibn Arabi, which are classified into four general categories: 1) Religious critiques (concerning issues like the Unity of Being and Pharaoh’s faith at the time of death); 2) Shi'a theological and jurisprudential critiques (theologically regarding the infallibility of prophets and perceived anti-Shi'a sentiments, and jurisprudentially concerning issues like takattuf—folding hands—in prayer); 3) Modern intellectual and literary critiques (such as accusations of plagiarism, linguistic ambiguity, and phantasmagoric speculation); and 4) Political critiques (the so- called link between his doctrine of Wilayah and the contemporary theory of Wilayat-e Faqih). The third and fourth categories, which are largely modern and specific to contemporary Iran, constitute the primary focus of this article’s analysis and critique.Ultimately, the author emphasizes that understanding Ibn Arabi necessitates an acquaintance with his internal logic and symbolic mystical language, as well as an "inner dialogue" with him. Ibn Arabi’s views and expressive style cannot be judged or measured through the lens of modern thought; indeed, his perspective on language is fundamentally opposed to that of analytic philosophers. In any event, Ibn Arabi is not merely a historical figure; his presence in contemporary Iranian literature, art, philosophy, and even politics remains vibrant and provocatively challenging. http://www.javidankherad.ir/article_243305.html The main foundation of the theoretical mysticism of Ibn Arabi and his followers is the theory of "unity of existence", or more precisely, "unity of being", meaning that there is no other being in the universe except God, and the beings that others consider "other than God" and His creatures are nothing but developments and determinations of God's essence, meaning that it is God who has manifested and determined himself in the form of various beings (earth, sky, man, animal, tree, etc.). This theory has its prerequisites and consequences, one of which, according to Ibn Arabi and the believers of his school, is the compulsion of man and the negation of his free will.One of these requirements is the interpretation of "the monotheism of actions" from the perspective of these mystics, meaning that "since there is no other being other than God, then there is no agent other than God, and the action of every being is, in fact, the action of God, which is "figuratively" attributed to that being and "really" attributed to God." In other words, the result of this interpretation is an "instrumentalist" view of man, meaning that man is only a tool and means in the hands of the true agent, namely God, and he has no choice in performing his actions, and his only role is as a place for the realization of divine actions; that is, the same view that - as Ibn Arabi and his commentators and followers have clarified - the Ash'arites and Jahmiyyah (believers in predestination) have of man, and they consider man to be merely the place of God's actions.Another requirement of the theory of the "unity of existence" - which can be considered a higher layer of this theory - is that since there is no other being "other than God", then basically there is no human being (or any other being) as "other than God" that we can say is forced or free, and in other words, the discussion of whether or not a human being is forced or free or authorized is from the perspective of "negative to the end of the matter". The present article explains, analyzes and evaluates the aforementioned theories and, by mentioning the statements of Ibn Arabi and his commentators and commentators on these requirements and results, shows that "human agency" has no place in his theoretical system of mysticism and that his school is an example of the theories of "moderate Ash'arite determinism" and rather "absolute Jahmiyyah determinism"; theories that are neither compatible with man's direct knowledge of himself and his circumstances, nor with reason, nature and human conscience. In addition, Ibn Arabi's school of thought on the subject of predestination and choice, both in terms of his instrumentalist view of man (in his interpretation of the monotheism of actions) and in terms of his "negatively considering" "predestination", "delegation" and "choice" in relation to man and other creatures (in his theory of the "unity of being"), contradicts the explicit text of countless verses and hadiths. Also, in the final pages of the article, several important questions that may be raised for the readers of the article have been answered.The main foundation of the theoretical mysticism of Ibn Arabi and his followers is the theory of "unity of existence", or more precisely, "unity of being", meaning that there is no other being in the universe except God, and the beings that others consider "other than God" and His creatures are nothing but developments and determinations of God's essence, meaning that it is God who has manifested and determined himself in the form of various beings (earth, sky, man, animal, tree, etc.). This theory has its prerequisites and consequences, one of which, according to Ibn Arabi and the believers of his school, is the compulsion of man and the negation of his free will.One of these requirements is the interpretation of "the monotheism of actions" from the perspective of these mystics, meaning that "since there is no other being other than God, then there is no agent other than God, and the action of every being is, in fact, the action of God, which is "figuratively" attributed to that being and "really" attributed to God." In other words, the result of this interpretation is an "instrumentalist" view of man, meaning that man is only a tool and means in the hands of the true agent, namely God, and he has no choice in performing his actions, and his only role is as a place for the realization of divine actions; that is, the same view that - as Ibn Arabi and his commentators and followers have clarified - the Ash'arites and Jahmiyyah (believers in predestination) have of man, and they consider man to be merely the place of God's actions. http://www.javidankherad.ir/article_239377.html ABSTRACTThis study, drawing on original mystical and theological texts, examines Ibn Arabi’s perspective on the issue of predestination (jabr) and free will (ikhtiyar) and compares it with the view of the Ash‘arites. Findings indicate that Islamic mysticism (‘irfan), based on its mystical foundations, offers a distinct analysis of the issue of predestination and free will, which cannot be found within any of the prevalent theological schools such as the Ash‘arites and Mu‘tazilites. By critiquing the Ash‘arite theory of acquisition (kasb), Ibn Arabi demonstrates the independence of mysticism from Ash‘arism. He also considers the Mu‘tazilite theory of delegation (tafwīḍ) to be incorrect. Ultimately, he presents the theory of ‘amr bayn al-amrayn’ (a matter between two matters) through a mystical interpretation. According to this, human action possesses two aspects: existential (wujūdī) and determinative (ta‘yīnī), and is simultaneously ascribed to God (in terms of existence) and to the human (in terms of determination). Thus, Ibn Arabi resolves the issue of predestination and free will without leaning towards absolute predestination or absolute delegation.Keywords: Ibn Arabi, Ash‘arites, Predestination and Free Will, Acquisition, Delegation, Amr bayn al-amrayn.Introduction IntroductionWithin the realm of Islamic thought, the issue of predestination and free will is one of the most fundamental and challenging theological, philosophical, and mystical discussions. This issue is not confined merely to the domain of abstract theorizing and has fateful consequences in the spheres of faith, morality, and the spiritual path of the individual. In the tradition of Islamic theology, the Ash‘arites, by centering the oneness of divine acts (tawḥīd al-af‘āl), have inclined towards a form of determinism, while the Mu‘tazilites, emphasizing divine justice, have allowed for a broad scope for human free will and action. Imami theologians have also transcended this dichotomy by proposing the theory of ‘amr bayn al-amrayn’.Islamic mysticism, however, with its distinct foundations and premises, adopts a different approach to this issue. Nevertheless, sometimes due to an incomplete understanding of mysticism or viewing it from a non-mystical perspective, this approach is measured against theological frameworks, and the resulting conclusions are attributed to the mystics. In this theology-centric view, mysticism is often analyzed and evaluated with an Ash‘arite background, and mystics are considered followers of the Ash‘arites. Whereas neither does mysticism accept such a connection and influence from theology, nor do the mystics themselves believe in such a background or linkage. They consider themselves independent in providing any theory, including the issue of predestination and free will.This study, employing a comparative-analytical method, seeks to compare Ibn Arabi's mystical view on the issue of predestination and free will with the Ash‘arite theory of ‘kasb’ and reveal the fundamental distinctions between these two approaches. The aim is to show that Ibn Arabi is not only not a follower of theological schools (especially Ash‘arism), but by transcending the Ash‘arite-Mu‘tazilite dichotomies, he redefines and resolves the issue in light of his own specific principles. Accordingly, he deems the Ash‘arite ‘kasb’ and the Mu‘tazilite ‘tafwīḍ’ incorrect and himself adheres to a third position (amr bayn al-amrayn).Numerous studies have examined Ibn Arabi's views thus far, but few have relied on his coherent intellectual system, and a systematic comparison between his view and the Ash‘arite theory of ‘kasb’ has not been conducted. This research gap has impacted both the understanding of the epistemological distinctions between mysticism and theology and the precise explanation of Ibn Arabi's position regarding human free will. Therefore, a comparative examination of this view, based on mystical and theological foundations, is considered a scientific and necessary research. In the course of the present study, by analyzing Ibn Arabi's viewpoint, an attempt is made to answer the following questions: On which overarching mystical principles is Ibn Arabi's theory of predestination and free will based? What fundamental differences does this theory have with the Ash‘arite theory of ‘kasb’? How does Ibn Arabi, relying on his mystical principles, present the theory of ‘amr bayn al-amrayn’ as an alternative to absolute predestination and absolute delegation?The following responses can be considered for the aforementioned questions:Ibn al-ʿArabī’s theory of predestination and free will is built upon the mystical foundations of "the creation of humankind in the image of the Real (al-Ḥaqq)," "the dependency of knowledge on the known object," "the perpetual renewal of similitudes (tajaddud al-amthāl)," "the personal unity of existence (waḥdat shakhṣiyyat al-wujūd)," and "the particular aspect (al-wajh al-khāṣ)." This theory differs fundamentally from the theory of acquisition (kasb) in matters concerning innate human will, the influence of divine power on acts, the dual-aspect nature of acts, and divine agency within creaturely agency. By rejecting both absolute determinism (jabr muṭlaq) and absolute delegation (tafwīḍ muṭlaq), Ibn al-ʿArabī regards both God (al-Ḥaqq) and the servant (al-ʿabd) as simultaneous agents of the act, with each influencing the act in a distinct respect—existential (wujūdī) and determinate (taʿyīnī). http://www.javidankherad.ir/article_241831.html The issue of ontology and explanation of the structure of manifestation in the two mystical traditions of Islam and Kabbalah is one of the most fundamental axes of mystical thought; however, the “tree” as a symbolic model of the perception of existence has not yet found its systematic place in comparative readings, and its relations between Ibn Arabi’s Shajar al-Kun and the Sefirot of the Zohar have not been properly analyzed.The present study, with a structural comparative hermeneutics approach, analyzes for the first time the conceptual network of “Sprouter”, “Muhammadian Truth” and “Ainsuf” in order to reconstruct the logic of the flow of existence and the relationship between the part and the whole in the two mystical trees. The research method is based on a comparative reading of the structure of manifestation as a model of the birth of existence from unity.The findings show that although both systems consider existence as a living and unified whole, the difference in the organization of the Faizan, the position of man, and the orientation of manifestation creates two distinct logics of “existential monotheism.” Accordingly, Ibn Arabi’s tree and the Zohar tree are two complementary forms of “the birth of existence from unity” and two different languages ​​for expressing a single relation: one on the horizon of the descent of truth, the other on the horizon of the ascension of man.The main achievement of the research is the presentation of a new model for understanding the tree of existence as the common language of Abrahamic mysticism; a model that can be a new theoretical basis for interreligious dialogue and a philosophical reinterpretation of the concept of manifestation in monotheistic traditions.The issue of ontology and explanation of the structure of manifestation in the two mystical traditions of Islam and Kabbalah is one of the most fundamental axes of mystical thought; however, the “tree” as a symbolic model of the perception of existence has not yet found its systematic place in comparative readings, and its relations between Ibn Arabi’s Shajar al-Kun and the Sefirot of the Zohar have not been properly analyzed.The present study, with a structural comparative hermeneutics approach, analyzes for the first time the conceptual network of “Sprouter”, “Muhammadian Truth” and “Ainsuf” in order to reconstruct the logic of the flow of existence and the relationship between the part and the whole in the two mystical trees. The research method is based on a comparative reading of the structure of manifestation as a model of the birth of existence from unity.The findings show that although both systems consider existence as a living and unified whole, the difference in the organization of the Faizan, the position of man, and the orientation of manifestation creates two distinct logics of “existential monotheism.” Accordingly, Ibn Arabi’s tree and the Zohar tree are two complementary forms of “the birth of existence from unity” and two different languages ​​for expressing a single relation: one on the horizon of the descent of truth, the other on the horizon of the ascension of man.The main achievement of the research is the presentation of a new model for understanding the tree of existence as the common language of Abrahamic mysticism; a model that can be a new theoretical basis for interreligious dialogue and a philosophical reinterpretation of the concept of manifestation in monotheistic traditions.The issue of ontology and explanation of the structure of manifestation in the two mystical traditions of Islam and Kabbalah is one of the most fundamental axes of mystical thought; however, the “tree” as a symbolic model of the perception of existence has not yet found its systematic place in comparative readings, and its relations between Ibn Arabi’s Shajar al-Kun and the Sefirot of the Zohar have not been properly analyzed.The present study, with a structural comparative hermeneutics approach, analyzes for the first time the conceptual network of “Sprouter”, “Muhammadian Truth” and “Ainsuf” in order to reconstruct the logic of the flow of existence and the relationship between the part and the whole in the two mystical trees. The research method is based on a comparative reading of the structure of manifestation as a model of the birth of existence from unity.The findings show that although both systems consider existence as a living and unified whole, the difference in the organization of the Faizan, the position of man, and the orientation of manifestation creates two distinct logics of “existential monotheism.” Accordingly, Ibn Arabi’s tree and the Zohar tree are two complementary forms of “the birth of existence from unity” and two different languages ​​for expressing a single relation: one on the horizon of the descent of truth, http://www.javidankherad.ir/article_243549.html The miniature painting Shaqq al-Qamar in the Tahmasbi Falnama (9th century AH), whose folios are today preserved in the Dresden Library in Germany, is among those images that possess multiple and layered dimensions of meaning, including symbolic, numerical, and chromatic aspects. This miniature does not merely function as an illustrative image but operates as a complex visual structure through which meaning is articulated. The present study aims to identify and read the hidden meanings embedded in this miniature based strictly on the teachings of Muhyiddin Ibn Arabi concerning the human being, the moon, and the mirror, while adopting an aesthetic and hermeneutic approach. The research method is qualitative and descriptive–analytical and is conducted through library-based studies. Within this framework, the miniature is examined as a visual text that, like a written text, requires interpretation, reading, and hermeneutic engagement.The event of Shaqq al-Qamar, as a religious and sacred occurrence, has been approached and reread throughout history within exegetical, mystical, and artistic traditions, each offering different interpretive perspectives. In the context of the Tahmasbi Falnama, this event is represented not simply as a historical narrative or miraculous episode, but rather as a symbolic field that allows for divination and the expression of esoteric and inner meanings. Since the Falnama itself functions as a mediating object situated between text and image, its miniatures inherently possess a hermeneutic structure. Consequently, these images, like written narratives, demand interpretation and cannot be reduced to mere visual representation.In this study, the image is regarded as a mediating entity, because art itself operates as a mediator between different levels of meaning. On this basis, the miniature of Shaqq al-Qamar can be examined across several semantic layers. When viewed from Ibn Arabi’s perspective, the concept of the world of imagination (ʿalam al-khayal), also referred to as the imaginal world (ʿalam al-mithal), assumes a foundational role in understanding this miniature. According to Ibn Arabi’s ontological framework, the imaginal world is an intermediate realm that is neither pure existence nor pure non-existence. Rather, it functions as a bridge between opposites and as the domain in which symbols, forms, and meanings become manifest. From this standpoint, the Shaqq al-Qamar miniature may be understood as an imaginal manifestation of a metaphysical truth that has found expression through visual form.Within the internal structure of the miniature, the visual relationship between the veiled face of the Prophet (PBUH) and the human-like face of the moon reflects the dialectic of tashbih (similitude) and tanzih (transcendence). This dialectic constitutes one of the central concepts in Ibn Arabi’s thought. The veiling of the Prophet’s visage signifies transcendence, exaltation, and the refusal of direct visual access, while the moon, depicted with a human face, represents manifestation, similitude, and the appearance of the Divine within the realm of multiplicity. The coexistence of these two poles—similitude and transcendence—is articulated in Ibn Arabi’s mystical discourse as “similitude within transcendence and transcendence within similitude,” and this conceptual relationship is rendered visible within the visual language of the miniature.In this image, the moon holds a significant symbolic position not only within Iranian and Islamic visual culture but also within the conceptual framework of Ibn Arabi’s teachings. The moon is associated with the concepts of the Perfect Human (al-Insan al-Kamil), the mirror, and reflection. In Ibn Arabi’s thought, the Perfect Human functions as the mirror of the Divine Names and Attributes, serving as the most complete locus of manifestation. Similarly, the moon, as the mirror of the sun’s light, is regarded as the most complete manifestation of light after the sun. This mirror-like relationship is symbolically expressed in the Shaqq al-Qamar miniature through the reflection of the Prophet’s image within the moon.Moreover, the numerical symbolism present in the miniature—particularly the numbers 14, 28, 40, and 50—is directly connected to Ibn Arabi’s numerological teachings. Among these, the number 28 holds a central position, as it is associated with the lunar mansions, the letters of the alphabet, and the ontological degrees of the Perfect Human. This numerical structure reinforces the ontological and aesthetic coherence of the miniature and contributes to its layered system of meaning.In conclusion, this study demonstrates that the Shaqq al-Qamar miniature in the Tahmasbi Falnama functions as a visual text that reflects Ibn Arabi’s mystical teachings through symbol, imagination, number, and visual structure. The miniature thus represents a clear and coherent example of the close relationship between the art of miniature painting and profound epistemological and ontological concepts within the Islamic tradition. http://www.javidankherad.ir/article_243304.html شیخ محب‌الله الله‌آبادی، معروف به شیخ کبیر، از جمله مروجان و شارحانِ نامی مذهب شیخ اکبر، محی‌الدین ابن‌عربی در هندوستان است. لبّ عقاید وحدت وجودی شیخ کبیر را در یکی از آثار کِهین در وزن اما مهین در بطنِ وی به نام «رساله التسویه بین الافاده و القبول» می‌توان دنبال کرد که پیش از همه، خود به فارسی شرحی بر آن نگاشته است. رسالۀ مزبور گرچه در فضای فکری، اجتماعی و سیاسی آن دوره، هنگامه‌ای به‌پا کرد تا آنجا که با ردّیه‌هایی متعدد تخطئه شد، اما وجود نسخ متعدد از آن و تعداد شروح و تفاسیر نشان ازاعتبار و اهمیت این اثر دارد. این جستار به روش توصیفی-تحلیلی و با استناد به رسالۀ التسویه و نیز مکتوبات شیخ، به دسته‌بندی و تحلیل عقاید محب‌الله در خصوص وحدت وجود، مبتنی بر طریقت فکری ابن‌عربی اختصاص دارد. نتایج حاصل از پژوهش نشان می‌دهد که از این رساله، هشت مقولۀ مهم از اصل وحدت وجود قابل استحصال است که عبارتند از: حقیقت یکتایی وجود و سریان آن در جمیع صور و اشیاء، عینیت واجب‌الوجود با ذات، علم شهودی و حصولی، نسبت روح محمدی و جبرئیل، نسبت واجب و ممکن، ، خلق مدام و تسویه مفید وجود و قابل وجودو اهتمام عرفا به شرع و عرف.شیخ محب‌الله الله‌آبادی، معروف به شیخ کبیر، از جمله مروجان و شارحانِ نامی مذهب شیخ اکبر، محی‌الدین ابن‌عربی در هندوستان است. لبّ عقاید وحدت وجودی شیخ کبیر را در یکی از آثار کِهین در وزن اما مهین در بطنِ وی به نام «رساله التسویه بین الافاده و القبول» می‌توان دنبال کرد که پیش از همه، خود به فارسی شرحی بر آن نگاشته است. رسالۀ مزبور گرچه در فضای فکری، اجتماعی و سیاسی آن دوره، هنگامه‌ای به‌پا کرد تا آنجا که با ردّیه‌هایی متعدد تخطئه شد، اما وجود نسخ متعدد از آن و تعداد شروح و تفاسیر نشان ازاعتبار و اهمیت این اثر دارد. این جستار به روش توصیفی-تحلیلی و با استناد به رسالۀ التسویه و نیز مکتوبات شیخ، به دسته‌بندی و تحلیل عقاید محب‌الله در خصوص وحدت وجود، مبتنی بر طریقت فکری ابن‌عربی اختصاص دارد. نتایج حاصل از پژوهش نشان می‌دهد که از این رساله، هشت مقولۀ مهم از اصل وحدت وجود قابل استحصال است که عبارتند از: حقیقت یکتایی وجود و سریان آن در جمیع صور و اشیاء، عینیت واجب‌الوجود با ذات، علم شهودی و حصولی، نسبت روح محمدی و جبرئیل، نسبت واجب و ممکن، ، خلق مدام و تسویه مفید وجود و قابل وجودو اهتمام عرفا به شرع و عرف.شیخ محب‌الله الله‌آبادی، معروف به شیخ کبیر، از جمله مروجان و شارحانِ نامی مذهب شیخ اکبر، محی‌الدین ابن‌عربی در هندوستان است. لبّ عقاید وحدت وجودی شیخ کبیر را در یکی از آثار کِهین در وزن اما مهین در بطنِ وی به نام «رساله التسویه بین الافاده و القبول» می‌توان دنبال کرد که پیش از همه، خود به فارسی شرحی بر آن نگاشته است. رسالۀ مزبور گرچه در فضای فکری، اجتماعی و سیاسی آن دوره، هنگامه‌ای به‌پا کرد تا آنجا که با ردّیه‌هایی متعدد تخطئه شد، اما وجود نسخ متعدد از آن و تعداد شروح و تفاسیر نشان ازاعتبار و اهمیت این اثر دارد. این جستار به روش توصیفی-تحلیلی و با استناد به رسالۀ التسویه و نیز مکتوبات شیخ، به دسته‌بندی و تحلیل عقاید محب‌الله در خصوص وحدت وجود، مبتنی بر طریقت فکری ابن‌عربی اختصاص دارد. نتایج حاصل از پژوهش نشان می‌دهد که از این رساله، هشت مقولۀ مهم از اصل وحدت وجود قابل استحصال است که عبارتند از: حقیقت یکتایی وجود و سریان آن در جمیع صور و اشیاء، عینیت واجب‌الوجود با ذات، علم شهودی و حصولی، نسبت روح محمدی و جبرئیل، نسبت واجب و ممکن، ، خلق مدام و تسویه مفید وجود و قابل وجودو اهتمام عرفا به شرع و عرف.شیخ محب‌الله الله‌آبادی، معروف به شیخ کبیر، از جمله مروجان و شارحانِ نامی مذهب شیخ اکبر، محی‌الدین ابن‌عربی در هندوستان است. لبّ عقاید وحدت وجودی شیخ کبیر را در یکی از آثار کِهین در وزن اما مهین در بطنِ وی به نام «رساله التسویه بین الافاده و القبول» می‌توان دنبال کرد که پیش از همه، خود به فارسی شرحی بر آن نگاشته است. رسالۀ مزبور گرچه در فضای فکری، اجتماعی و سیاسی آن دوره، هنگامه‌ای به‌پا کرد تا آنجا که با ردّیه‌هایی متعدد تخطئه شد، اما وجود نسخ متعدد از آن و تعداد شروح و تفاسیر نشان ازاعتبار و اهمیت این اثر دارد. این جستار به روش توصیفی-تحلیلی و با استناد به رسالۀ التسویه و نیز مکتوبات شیخ، به دسته‌بندی و تحلیل عقاید محب‌الله در خصوص وحدت وجود، مبتنی بر طریقت فکری ابن‌عربی اختصاص دارد. http://www.javidankherad.ir/article_241833.html Arabic literature has long served as a venue for the manifestation of the thoughts of Sheikh al-Akbar, Muhyiddin Ibn Arabi. In this context, Arabic novels have played a significant role in introducing the ideas of the father of Islamic mysticism and Sufism to audiences by employing his theories. Concepts such as the “arc of descent” and “arc of ascent,” which play a crucial role in articulating the theory of the Perfect human in Ibn Arabi's thought, are evident in mystical narratives, particularly those corresponding to Ibn Arabi's biography. The theory of the Perfect human (al-Insan al-Kamil) and its foundational principles have been elucidated in several works by Ibn Arabi, most notably in the Fusus al-Hikam, specifically within the chapter on Adam. Seyyed Hossein Nasr characterizes this doctrine as the chosen principle of Sufism. Ibn Arabi introduces the Perfect human as the (fass) of the ring of existence, stating: The Perfect human is the gemstone of the ring of the world of creation, whom God the Almighty has appointed as His vicegerent (khalifa) to preserve the universe; thus, the order of creation is maintained through the light of the Perfect human's existence. Furthermore, scholars have noted that Adam in this context does not refer to the historical progenitor of humanity, but rather signifies the Human Reality (al-Haqiqa al-Insaniyya) as the essential subject of importance. The composition of the novels Mount Qaf and Small Death—the former focusing on the descending arc of the Perfect Human theory and the latter representing the ascending arc—illustrates a portion of the efforts by Arab authors to explain and honor the status of Ibn Arabi. The success of these novels in attracting audiences can be observed through the awards they have received. Small Death, by winning the International Prize for Arabic Fiction (Arabic Booker) in 2017, exemplifies the interest of new generations in understanding this great figure and his ideas. On one hand, Ibn Arabi's ontological discussions, particularly regarding creation and his perspective on women, have raised attention to the doctrine of creative Feminine Principle (al-taʾanith al-khāllaaq) in literature; on the other hand, the theory of the Perfect Human, considered one of the most central themes in Ibn Arabi's thought, has served as the foundation for the formation of mystical narratives in Arabic literature. Examining literary works written about Sheikh al-Akbar as a theorist of Islamic mysticism not only reveals techniques for employing mystical concepts and Sufi teachings within a narrative format but also establishes a method for teaching and learning abstract mystical concepts. Therefore, the present study employs a descriptive-analytical approach to analyze the novels Mount Qaf and Small Death, with the aim of examining doctrines related to the theory of the Perfect Human, the arcs of descent and ascent, creative imagination, and creative femininity (al-taʾanith al-khāllaaq).The results indicate that both the novels Mount Qaf and Small Death address the representation of the life of Ibn Arabi. However, a distinction observed in these narratives lies in the authors' respective perspectives on the theory of the Perfect human (al-Insan al-Kamil). Since the theory of the Perfect human can be analyzed through the two arcs of descent and ascent, each of the aforementioned novels focuses on one aspect of this theory. Specifically, Mount Qaf considers the descending arc of creation, whereas Small Death focuses on the ascending and evolutionary arc of the human being. In fact, these two novels are regarded as complementary, functioning together to enable the representation of the circular system of human evolution within the theory of the Perfect human. The authors of both novels introduce Ibn Arabi as the protagonist. He appears in the role of the Perfect human to explain the stages of this theory by applying them to his own life. Furthermore, both novels utilize linguistic and literary techniques, such as conceptual metaphor and the Hero’s Journey, to present mystical themes. Through the conceptual metaphor “The Throne of God is a Library,” Mount Qaf maps concepts related to the creation of beings and humanity using terms such as the Word, the Inkwell, the Pen, and the Tablet. In contrast, by emphasizing the travel plot, Small Death represents Ibn Arabi as a successful hero in achieving his own perfection. It is noteworthy that the characteristic of Creative Femininity (al-taʾanith al-khāllaaq) is manifested in the character of Nizam, the daughter of Sheikh Zaher Isfahani, facilitating Ibn Arabi’s proper functioning in self-realization. Generally, contemporary literature and the novel can be employed as a vehicle for expressing and applying classical mystical theories, including that of the Perfect human. http://www.javidankherad.ir/article_243303.html This study focuses on a re-examination and clarification of the place of Aḥadiyya (Divine Oneness) within Ibn ʿArabī’s ontological system and its relation to the level of Ulūhiyya (Divinity), a question that has long been controversial among commentators due to Ibn ʿArabī’s seemingly paradoxical statements about Aḥadiyya. On the one hand, he describes Aḥadiyya as identical with the utterly transcendent Divine Essence (al-Dhāt), beyond all relations, attributes, and determinations, and therefore completely removed from any form of manifestation or cognition. In this sense, Aḥadiyya is linked to expressions such as absolute Haqīqa, Huwiyya (He-ness), the absolute Unseen, and the “darkness” of the Essence. On the other hand, in numerous passages he speaks of the first degree of manifestation in the realm of Ulūhiyya and of the relation of Aḥadiyya to the Divine Names and Acts, employing terms such as Aḥadiyyat al-Dhāt, Aḥadiyyat al-Ulūhiyya, and Aḥadiyyat al-Kathra (Oneness of Multiplicity) in connection with different levels of the invisible and visible worlds. This duality on the surface of his formulations has led interpreters into two main camps: those who posit a real ontological distinction between the station of the Essence and the first determination of Aḥadiyya, and those who regard Aḥadiyya as nothing other than the Essence itself, not a descending level beneath it.The principal aim of the present research is to move beyond this apparent dichotomy and to demonstrate that Ibn ʿArabī’s diverse expressions concerning Aḥadiyya are not signs of theoretical incoherence, but rather the result of a deliberate two-aspect approach to the levels of being. In this approach, each level is analyzed in terms of its relation to the Essence (the essential aspect) and its relation to creation (the creational aspect). On this basis, one subsidiary aim of the study is to reconstruct the conceptual network surrounding Aḥadiyya—including such notions as Huwiyya, ʿAmāʾ (the “Cloud”), Wāḥidiyya (Unity as the realm of Names), Rubūbiyya (Lordship), and the Divine Names themselves—and to articulate their inner relations within a coherent conceptual framework. Through this reconstruction, the study seeks to locate the roots of Ibn ʿArabī’s apparent verbal contradictions at a deeper level in the logic of his twofold perspective.Methodologically, the research is qualitative and relies on document-based analysis. In the first stage, Ibn ʿArabī’s principal works—especially the Futūḥāt al-Makkiyya, Fuṣūṣ al-Ḥikam, and relevant treatises—form the basis for the extraction and classification of his usages of Aḥadiyya, such as Aḥadiyyat al-Dhāt, Aḥadiyyat al-Ulūhiyya, Aḥadiyyat al-Kathra, ʿAmāʾ, and Huwiyya. In the second stage, major commentaries and expositions from the Akbarian tradition (including figures such as Ṣadr al-Dīn al-Qūnawī, Saʿd al-Dīn al-Farghānī, Dāwūd al-Qayṣarī, ʿAbd al-Razzāq al-Kāshānī, Khwārazmī, Jandī, Abū al-ʿAlāʾ ʿAfīfī, and others) are examined in order to gather and systematize their various approaches to the relations among the Essence, Aḥadiyya, Wāḥidiyya, and Ulūhiyya. In a further step, by means of conceptual content analysis, the study attempts—through comparison between Ibn ʿArabī’s own texts and these interpretive traditions—to reconstruct the underlying pattern that Ibn ʿArabī presupposes when speaking of Aḥadiyya.The findings suggest that the distinctions among Aḥadiyyat al-Dhāt, Aḥadiyyat al-Ulūhiyya, and Aḥadiyyat al-Kathra are best understood as reflections of attributing both essential and creational aspects to the levels of the invisible realms. In its essential aspect, Aḥadiyya appears as a simple and absolute reality, parallel to the station of the Essence and beyond all relation and correlation; manifestation and cognition are therefore impossible at this level.In its creational aspect, however, the same reality, in relation to the Divine Names, Attributes, and Acts, appears within the modes of Ulūhiyya and Rubūbiyya as the locus of the pervasion of unity in multiplicity and multiplicity in unity. From this perspective, many of Ibn ʿArabī’s paradoxical statements, when read within this twofold framework, no longer negate one another, but rather articulate two different registers of discourse concerning a single reality.The study concludes that, within the framework it proposes, Aḥadiyya is neither merely another name for the Essence nor only the first determination after the Essence, but instead comprises multiple modes of the Presence of the Essence in the invisible realms. In its relation to Ulūhiyya, Aḥadiyya thus opens a new horizon for understanding Divine Unity, the relation between God and the world, and the overall pattern of manifestation in Ibn ʿArabī’s theoretical mysticism. http://www.javidankherad.ir/article_241830.html پژوهش حاضر با بررسی تطبیقی مسئله شرّ، رنج و زنانگی در سنت عرفانی اسلامی و دستگاه وجودشناختی ابن‌عربی نشان داد که موضوع زنانگی در عرفان نه حاشیه‌ای اخلاقی یا صرفاً نمادین، بلکه مسئله‌ای بنیادی در ساحت‌های معرفت‌شناختی، وجودشناختی و فرهنگی است. تحلیل سه لایه اصلی این مسئله، سنت عرفانی کلاسیک، مکتب ابن‌عربی و نظریه‌های فلسفی و زنانه‌نگر معاصر، آشکار ساخت که رنج جنسیتی بیش از آن‌که از «ذات زن» یا «طبیعت» او ریشه بگیرد، از شرّ ساختاری برخاسته است؛ شرّی که در زبان، روایت، تمثیل، قضاوت‌های اخلاقی، نظام‌های آموزشی و نهادهای اجتماعی رسوب کرده و طی قرون به‌گونه‌ای آرام، مداوم و عادی‌شده بازتولید شده است .در بخش نخست پژوهش روشن شد که بسیاری از عرفای کلاسیک، از جمله غزالی، سنایی و جامی، زن را در چارچوب دوگانه‌هایی چون «عقل/شهوت»، «کمال/نقص» و «فاعل/منفعل» تفسیر کرده‌اند. این الگوی دوگانه‌ساز حتی اگر در قالب موعظه یا تمثیل عرضه شده باشد، به‌تدریج مبانی معرفتی، عاطفی و فرهنگی لازم برای شکل‌گیری تبعیض جنسیتی را فراهم آورده است. چنین نگاهی، ضمن کاستن از شأن معنوی و وجودی زنان، فهم انسانیت و امکان‌های وجودی او را نیز محدود ساخته و به تولید رنج ساختاری در سطح فردی، خانوادگی و اجتماعی انجامیده است. همان‌گونه که یانگ، باتلر و آرنت تحلیل کرده‌اند، رنج جنسیتی دقیقاً در چنین ساختارهای نمادین و نهادی عمل می‌کند؛ ساختارهایی که تبعیض را «عادی»، «ضروری» یا حتی «مقدّر» جلوه می‌دهند و بدین‌سان، خود قربانیان را نیز در بازتولید شرّ مشارکت می‌دهند.در مقابلِ این جریان مسلط، دستگاه معرفتی–هستی‌شناختی ابن‌عربی افقی درونی‌ـ‌انتقادی برای اصلاح این وضعیت ترسیم می‌کند. ابن‌عربی با ارتقای تأنیث از سطح استعاره و اخلاق به سطح قاعده وجود، نشان می‌دهد که زنانگی حیث بنیادیِ ظهور است، نه خاصیتی روان‌شناختی یا صرفاً اجتماعی. از نظر او، زن و مرد در مرتبه حقیقت یکسان‌اند و تفاوت‌هایشان نه ماهوی، بلکه تابع بدن، شرایط تربیتی و نحوه تجلّی‌اند. این جابه‌جایی مفهومی پیامدهایی مهم برای مسئله شرّ دارد: شرّ نه موجودی مستقل، بلکه نحوه‌ای از عدم و نقصان قابلیت است . بر این اساس، نسبت‌دادن شرّ به «ذات زن» یا «ماهیت زنانگی» نادقیق و برخلاف مبانی توحیدی است. بدین‌سان، مکتب ابن‌عربی پشتوانه‌ای متافیزیکی برای نقد ساختارهای جنسیتی فراهم می‌آورد و نشان می‌دهد که عدالت و شکوفایی انسان تنها زمانی ممکن است که هر دو قطب تذکیر و تأنیث در وجود انسان بالفعل شوند .مطالعه تطبیقی پژوهش نیز آشکار ساخت که میان عرفان ابن‌عربی و فلسفه و رویکرد زنانه‌نگر معاصر هم‌سویی‌های مهمی وجود دارد. هر دو جریان بر این نکته تأکید دارند که تبعیض جنسیتی محصول ساختار است، نه ذات. زبان، نمادها و روایت‌ها در تولید رنج نقش بنیادی دارند و اصلاح این ساختارها نیازمند ترکیب نقد عقلانی و بازسازی خیال جمعی است. نظریه‌هایی چون عدالت به‌مثابه رفع سلطه ساختاری و هژمونی جنسیتی و عادی‌شدن شرّ ابزارهایی برای شناسایی ریشه‌های تبعیض فراهم می‌کنند، در حالی که مکتب ابن‌عربی بنیانی وجودشناختی برای نقد و رفع آن‌ها عرضه می‌کند.بر اساس این تحلیل، پژوهش حاضر نشان داد که رهایی از شرّ ساختاری جنسیتی تنها از مسیر اصلاح قوانین یا توصیه‌های اخلاقی ممکن نیست. این رهایی مستلزم سه نوع دگرگونی بنیادین است:۱) تغییر معرفتینقد دستگاه‌های فکری و عرفانی‌ای که زنانگی را با نقص، شهوت، دنیا یا انفعال پیوند زده‌اند و بازخوانی آن‌ها در پرتو عدالت، کرامت انسانی و مبانی توحیدی محقق می‌شود. این نقد هم متوجه سنت کلاسیک است و هم متوجه خوانش‌های معاصر که همچنان این تمایزها را بازتولید می‌کنند.۲) تغییر خیالی–نمادیندگرگونی تصاویر، استعاره‌ها و روایت‌هایی که زن را «مانع»، «آزمون» یا «دیگری فروتر» معرفی می‌کنند و جایگزین ساختن آن‌ها با روایت‌هایی که زنانگی را حیث ظهور و قابلیت می‌نمایانند. بر پایه نظریه خیال در عرفان ابن‌عربی، این بازسازی نمادین نقشی اساسی در تحول فرهنگی و معنوی دارد .۳) تغییر نهادی–اجتماعیبازنگری در ساختارهای تربیتی، تفسیری، دینی و فرهنگی، به‌گونه‌ای که زن به‌عنوان حامل ظرفیت کامل انسانی و معنوی دیده شود و مشارکت او در حوزه‌های علمی، اجتماعی و اخلاقی امری بدیهی تلقی گردد، نه استثنا.این سه سطح، معرفت، خیال و نهاد، تنها زمانی به اصلاح واقعی منجر می‌شوند که هم‌زمان و هماهنگ عمل کنند؛ همان‌گونه که ابن‌عربی عقل و خیال را دو ساحت مکمل در مسیر شناخت و رهایی می‌داند.در چشم‌انداز آینده، این پژوهش می‌تواند به مسیرهایی چون مقایسه بینافرهنگی نگرش به زنانگی در دیگر سنت‌های عرفانی، کاربردی‌سازی مبانی هستی‌شناسی تأنیث در حوزه‌های آموزش و اخلاق، تحلیل اثرات روان‌شناختی این نوع انسان‌شناسی بر تجربه رنج و امید، و بررسی بازنمایی زنانگی در هنر و رسانه معاصر بگشاید. چنین مطالعاتی می‌تواند نشان دهد که چگونه دگرگونی در مبانی وجودشناختی و تخیل نمادین، به تغییرات عینی در ساختارهای اجتماعی و تجربه زیسته زنان و مردان می‌انجامد. http://www.javidankherad.ir/article_243481.html The science of letters, known among Muslims as simiya, is a discipline concerned with metaphysical realities and the spiritual influence of letters. It differs fundamentally from the linguistic sciences developed by scholars such as al-Sibawayh, Khalil ibn Ahmad, and al-Farabi. Within the Akbarian school, this science evolved from a symbolic and esoteric tradition into an intellectually coherent field of ontological and epistemological inquiry. Rooted in the thought of the Ikhwan al-Safa and Ibn Masarra of Andalusia, Ibn Arabi transformed the science of letters into a philosophical and mystical framework through complex interpretive methods, intellectual reasoning, and intuitive unveiling. He transcended the boundaries of talismanic and occult practices such as jafr, which many had claimed to possess miraculous powers, and instead offered a comprehensive vision in which letters became the key to understanding divine manifestation and the structure of being.In Ibn Arabi’s metaphysical worldview, letters are not mere linguistic signs but living entities endowed with divine essence. He regarded them as a sacred ummah—a community among divine communities—each possessing its own prophet, law, and divine duty. These spiritual beings are subject to divine command but not prohibition; they belong to the realm of presence and manifestation rather than negation. Every letter, in his view, embodies a specific reality of the Divine Names (Asma’ Allah), and understanding the true meaning of a letter is akin to participating in its hymnic glorification and perceiving the principles of creation that transcend ordinary human comprehension. Yet, human intellect can still grasp partial reflections of these higher realities.Ibn Arabi’s reflections on letters and their cosmic roles are presented in his major works, especially al-Futuhat al-Makkiyya and al-Mabadi wa al-Ghayat fi Ma‘ani al-Huruf wa al-Ayat. In these texts, he conceives letters as luminous beings signifying distinct levels of existence. The science of letters, for him, forms a bridge between linguistic understanding and metaphysical knowledge. Through the study of the structure, order, and symbolism of letters, one gains deeper access to the meanings of the divine words (Kalimāt Allah) and to the mystery of revelation itself. Thus, Ibn Arabi elevated the science of letters from a magical practice to a sophisticated mystical discipline in which meaning and being are intrinsically interwoven.Furthermore, Ibn Arabi introduced new theoretical constructs within this science, such as the concepts of the “Supreme Letters,” the “Comprehensive Letters,” and the “Boundaries of Letters.” Through these, he asserted that letters are not merely linguistic units but foundational elements of creation itself, each contributing uniquely to the harmony of the cosmos. The comprehension of these structures leads to a metaphysical unveiling of the creative principles underlying existence and reveals how divine realities manifest through language.Ibn Arabi’s engagement with the science of letters is rooted in his personal mystical discoveries and divine inspirations rather than inherited doctrines. He acknowledged his debt to previous masters yet claimed that the truths of this science were directly unveiled to him through spiritual illumination. Accordingly, he emphasized that those who follow his path must rely on kashf (unveiling) and direct insight rather than imitation or speculation. This stance asserts the originality of his method and opens the door for future seekers to continue his path of discovery.The impact of Ibn Arabi’s interpretation of the science of letters extended far beyond his lifetime. His ideas profoundly influenced later Muslim thinkers, mystics, and philosophers across regions such as the Maghreb, Andalusia, Syria, and Persia. Many sought to integrate his doctrines into broader systems of Islamic thought, linking the science of letters with metaphysics, theology, and hermeneutics. In this expanded framework, language was understood as a mirror of existence, and letters as elemental symbols of divine creativity. Consequently, after Ibn Arabi, the science of letters evolved into a philosophical and mystical discipline that blurred the boundaries between language and being, reason and revelation.This study examines the transformative role of Ibn Arabi’s thought in reshaping the science of letters, demonstrating how he reinterpreted it from an occult art into a profound epistemological system of divine knowledge. Through an analysis of his writings, it becomes clear that for Ibn Arabi, the science of letters is not a marginal field but a key to understanding the entire structure of creation—the relationship between the Divine Names and Attributes, and the modes through which reality unfolds within speech, sound, and meaning.Ultimately, by redefining the metaphysical status of letters, Ibn Arabi laid the groundwork for a new approach to interpreting the Qur’an, understanding creation, and perceiving the relationship between humanity and God. His comprehensive vision transformed the science of letters into a cornerstone of Islamic mysticism and speculative philosophy—an intellectual bridge between language and existence, in which every letter becomes a ray of the Divine Reality. http://www.javidankherad.ir/article_241832.html The study and analysis of Shiite mysticism and wisdom has been the focus of scholars since the very beginning of the emergence of Shiism. In this regard, paying attention to the theological, philosophical, mystical and interpretative thoughts of Shiite is the focus of the attention of thoughtful scholars. Just as wisdom is the certain knowledge of the truths of things within the limits of human ability, and in wisdom, science and action are used together, and knowledge is a rule that contains truths, in Ibn Arabi's theoretical mysticism, these truths, which are the "fixed objects", are related to specific actions. In the Shiite religion, the main subject of wisdom and mysticism is the speaking soul and ultimately reaching the desired perfection within the limits of human ability. To achieve this perfection, man always needs a guide, and the connection of these guides in Shiite wisdom is impossible without paying attention to the foundations of mysticism and Sufism. Mysticism and Sufism are a spiritual experience, and without a discussion about this spiritual experience, which is actually the center of understanding the religion of Islam and the Shiite religion, Shiite wisdom cannot be studied; Because in the main issue of Shiism, namely Imamate and Wilayat, there is a transhistorical and metaphysical reality. In this regard, the decisive and interpretative thoughts of Muhyiddin Ibn al-Arabi, who is considered one of the greats of theoretical mysticism, regardless of the views of many scholars about his Sunni identity, are very effective in advancing the Shiite spiritual-mystical path. The analysis of his thoughts on the definition of the Seal of Wilayat, which he considers to be Christ (PBUH), and the al-Taba’, from the perspective of Shiite mystical thought, is the same Imam; is worthy of reflection and examination. In particular, paying attention to the obvious point that the Twelver Shiite religion, which is full of mysticism and wisdom, is also based on interpretation from a mystical perspective. In this way, after Ibn al-Arabi, many scholars and mystics have emerged and have produced authoritative works that any kind of search and scrutiny in them is somehow related to following the thoughts of Sheikh Akbar. One of these works is the poetic interpretation of Bahr al-Asrar by Muhammad Taqi Muzaffar Kirmani, nicknamed Molavi Sani and Molavi Kirmani, one of the Shiite scholars and mystics of the Qajar period. No independent research has been conducted on this Masnavi, except for its correction, which was the subject of the author's doctoral dissertation, as well as related articles. In this work, Molavi Kirmani has arranged the blessed Surah Hamad in verse based on the thought of Ibn Arabi. In the interpretation of "Allah", the poet pays more attention to "Fus Adami" from the book "Fusus al-Hikam". Of course, the poet mentions Ibn Arabi and his works directly in very few cases; but in many of the verses, his reference to the thoughts of Sheikh Akbar can be seen. The author of this work introduces the entire Surah Hamd as the straight path and the straight path as the perfect human being who is gathered in the form of the Prophet (Khatam al-Mursaleen) and is the Supreme Spirit or the Universal Intellect and introduces the point "B" in "Bismillah al-Rahman al-Raheem" as the guardianship and its head. In this section, the influence of Ibn Arabi's thoughts is clearly seen. Sheikh Akbar in "Faz al-Adi" considers the word Adam to be a manifestation of divine wisdom, which is one of the ontological levels that introduces the name "Allah" as the comprehensive name and attributes that is manifested in the word Adam and is the same universal spirit and origin of the human species - in fact, the same single soul from which the human species was created - Muzaffar Kirmani, using this idea, in two-thirds of this Masnavi, expresses the guardianship dimension of this human species using Shiite mystical teachings. That is, the same concept of guardianship and the face of the guardian and the highest symbol of guardianship, namely "Ali" (AS). The author of this article attempts to analyze and examine the influence of Shiite mysticism and wisdom on this Masnavi based on Ibn Arabi's thought. During this research, it will be clarified what position, from the perspective of Muhammad Taqi Mozaffar Kermani, Shiite mysticism and wisdom occupy in light of Ibn Arabi's theories and what role they play in Shiite jurisprudential thoughts. http://www.javidankherad.ir/article_243720.html Background and Central InquiryThis article examines the reciprocal logic of “influence” (taʾthīr) and “influenced” (taʾaththur) in ʿAbd al-Raḥmān Jāmī’s (d. 898/1492), Silsilat al-Dhahab, the opening mathnawī of the Haft Awrang, in light of Ibn al-ʿArabī’s (d.638/1240) Fuṣūṣ al-Ḥikam and the later Akbarian doctrine of the Five Presences (al-ḥaḍarāt al-khams). While modern scholarship has frequently emphasized the general impact of Ibn al-ʿArabī upon Jāmī’s metaphysics, poetry, and defense of waḥdat al-wujūd in the Timurid milieu, this study focuses more narrowly on the operative structure of influence as an ontological, anthropological, and ethical principle. It argues that Jāmī’s reception of Akbarian thought is not limited to doctrinal transmission or poetic praise of al-Shaykh al-Akbar but involves a sustained meditation on the ways in which beings act upon, receive from, and become transformed by one another across the visible and invisible orders of existence.Methodological FrameworkMethodologically, the article is grounded in intertextual analysis, insofar as it reads Jāmī’s poetic elaboration of influence alongside Ibn al-ʿArabī’s doctrinal exposition in the Fuṣūṣ al-Ḥikam. This intertextual approach is further supplemented by phenomenological and ontological modes of inquiry: phenomenological, in its attention to the lived and experiential dimensions of receptivity, perception, companionship, and spiritual transformation; and ontological, in its concern with the metaphysical status of influence across the hierarchies of being. By bringing these approaches together, the article seeks to identify not only conceptual continuities between Ibn al-ʿArabī and Jāmī, but also the interpretive transformations through which Jāmī renders Akbarian metaphysics into a poetic anthropology of the soul.Jāmī’s Akbarian Context and the Five PresencesThe article first situates Jāmī within the intellectual and spiritual environment of fifteenth-century Herat, where Naqshbandī sobriety, Timurid courtly patronage, and debates over the unity of being shaped the reception of Ibn al-ʿArabī’s teachings. Jāmī emerges as a decisive mediator of Akbarian doctrine, defending Ibn al-ʿArabī’s legacy in prose commentaries such as Naqd al-Nuṣūṣ fī Sharḥ Naqsh al-Fuṣūṣ and his commentary on the Fuṣūṣ al-Ḥikam, while also rendering Akbarian teachings into Persian poetic form. Against this background, the study turns to the Five Presences as a conceptual framework through which the hierarchy of influence may be understood. In the Second Entification, or wāḥidiyyah, the Divine Names exercise influence upon the immutable entities (al-aʿyān al-thābitah), which receive their determinations from the Names. This polarity of active and receptive, giver and receiver, is then reflected throughout the subsequent realms: the intelligible, imaginal, and material orders. Yet the article emphasizes that such relations possess only relative efficacy, since, according to the Akbarian vision, God alone is the ultimate source of influence. This claim allows Jāmī to preserve both ontological hierarchy and divine unity without collapsing the created order into autonomous causality.Imaginal Mediation and the Receptivity of the SoulA central portion of the study concerns the Imaginal Realm (ʿālam al-mithāl) as the intermediary between the spiritual and corporeal domains. Drawing upon Jāmī’s verses in Silsilat al-Dhahab, the article shows how imagination functions as a faculty of reception: it receives forms descending from the intelligible world while also preserving impressions rising from the sensory and material world. This reciprocal movement gives the soul a critical role in mediating between unseen realities and embodied experience. The human being, as microcosm and vicegerent, contains all presences within himself and is therefore uniquely capable of both receiving divine effusion and exerting influence upon the created order. In Jāmī’s poetic anthropology, the Perfect Man (al-insān al-kāmil) is the consummate locus of this reciprocity. Having actualized the Divine Names and Attributes within himself, he becomes, by divine permission, an efficacious presence in the cosmos and the final cause of creation. The study thus reads Jāmī’s account of human perfection as inseparable from cosmological mediation, spiritual receptivity, and ethical responsibility.Corporeal Constitution, Spiritual Receptivity, and the Ethical and Social Dimensions of InfluenceThe article then extends this ontological account into the domain of anthropology and spiritual discipline. Through Ibn al-ʿArabī’s discussion of the conception of Jesus in the fifteenth chapter of the Fuṣūṣ al-Ḥikam, together with Jāmī’s interpretive comments, the study examines how spiritual realities affect corporeal constitution (mizāj), and how the recipient’s preparedness determines the form and degree of reception. Mary’s psychic state, Gabriel’s imaginal mediation, and Jesus’s exceptional constitution demonstrate the intimate relation between body, soul, temperament, and spiritual receptivity. Jāmī further develops this principle socially and ethically by warning that companionship, environment, sensory intake, and collective worship all impress themselves upon the soul. Righteous companions and the presence of the Perfect Man may elevate a community, whereas corrupted souls may transmit deficiency. In this respect, taʾthīr becomes a bridge between metaphysics and moral practice, linking cosmic order to the everyday regulation of perception, association, and conduct.Conclusion: Influence as a Principle of Spiritual VigilanceBy reading Silsilat al-Dhahab alongside Ibn al-ʿArabī’s Fuṣūṣ al-Ḥikam and the Akbarian doctrine of the Five Presences, this article argues that “influence” is not merely a metaphysical abstraction, but a practical principle for the cultivation and protection of the soul. Jāmī presents the soul as a receptive field whose growth or corruption depends upon what is allowed to enter it, whether through imagination, companionship, environment, or embodied perception. The study therefore concludes that Jāmī’s Akbarian anthropology offers a model for rethinking spiritual vigilance in the modern world, where the Sacred is increasingly obscured by material dispersion and sensory excess. From this perspective, the body and soul are not separate or competing entities, but an integrated unity whose refinement is essential to the pursuit of human felicity and perfection.ReferencesAlgar, Hamid. Jami. Makers of Islamic Civilization. Oxford University Press, 2013.Chittick, William C. The Imprints of the Bezels of Wisdom. Vol. 1. Journal of the Muhyiddin Ibn Arabi Society, 1982.Ibn al-ʿArabī, Muḥyī al-Dīn. Fuṣūṣ Al-Ḥikam. Bulaq, 1837.Ibn al-ʻArabī, and R. W. J. Austin. The Bezels of Wisdom. The Classics of Western Spirituality. Paulist Press, 1980. http://www.javidankherad.ir/article_243721.html The Unfolding of Beauty: The Concepts Mercy, Cover, and Adornment in Ibn ‘Arabī ThoughtBeauty carries meanings that unify the conceptual network necessary to understand Ibn ‘Arabī thought. There are two dimensions of beauty: one pertaining to the Haqq (the Real) and the other to the servant. The meaning of beauty varies depending on these dimensions. The relationship between the Haqq and the servant diversifies based on beauty and mercy and takes different shapes and forms. These changes are covered by veils, but at the same time, they reveal themselves clearly to the eyes that see and the ears that hear. It prompted the author to ask, “How is the nexus between beauty and mercy in Ibn ‘Arabi thought revealed in the realm of human experience?”. The intention is to illustrate that beauty in its aspect of Haqq is closely tied to mercy and elucidate how this mercy and beauty are revealed in the realm of human experience.In the paper, firstly, we will point out that the fact that the divine names are relations (al-nisab) and dependencies (al-idafat) enables the grading of beauty. The reason for approaching the subject from two angles, that of the Haqq and the servant, lies at this point. Secondly, we will seek to establish the relationship between beauty and mercy. At this point, our guide will be Ibn ‘Arabī’s comments on the verse “My mercy encompasses everything” (7:156). Through this, we will aim to depict the relationship between beauty, divine names, and the act of creation. Finally, we will discuss how mercy and beauty in terms of the aspect of Haqq are revealed in the experience of the human being through adornment being a cover (setr). Adornment, which is an element of beauty, has a concealing aspect, as much as it is about revealing when we think about it in the context of the name al-Gaffar. This paper suggests that mercy and beauty concerning Haqq are also linked to the concept of cover in the experience of human beings. The goal we will try to achieve by following the conceptual pattern of beauty, mercy, and cover is to show that in Ibn ‘Arabī’ thought, beauty and “ugliness” (al-qubh) and accordingly goodness (al-hasen) and “evil” (al-sayyie) are not mutually exclusive concepts, but on the contrary, they are concepts that are included in each other.The distinction between Essence and divinity makes the divine names possible to consider as relationships and dependencies. From the dimension of Haqq, beauty is related to mercy. Because mercy encompasses “everything,” including the good and the evil, the beautiful and the ugly, the right and the wrong, faith and disbelief, and so on. At this point, it should be noted immediately that the all-encompassing nature of mercy does not mean justifying or encouraging the bad, the ugly, the wrong, denial, or, in fiqh terminology, sin. On the contrary, servitude, which is a human’s fundamental quality, becomes only possible through the manifestation of all-encompassing mercy. The aspect of beauty as a servant exhibits a fluidity that we can trace through the concept of covering. Indeed, beauty and ugliness, goodness and evil in terms of being deeds in the experience of a servant, are revealed in one cover and concealed by another. This matter is closely linked to beauty. Adornment is an element of beauty that serves as a cover in one sense, and all covers that are put on and taken off eventually return to mercy. Consequently, we cannot think of beauty and ugliness or goodness and evil as opposing concepts; rather, these concepts are that one serves as a cover for the other, and they include each other.Ibn‘Arabī, Futūhat al-Makkiyya, ed. Ahmad Shamseddin, Beirut: Dâr al-Kutub al-‘Arabī, 2011._____, Fütuhât-ı Mekkiyye, trans. Ekrem Demirli, İstanbul: Litera Publication, 2006._____, Fusus al-Hikam, Ed.A. ‘Afifi, Beirut: Dar al-Kutub al-‘Arabī, 1946._____, Fusus al-Hikam, trans. R.W.J. 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Trans. “The Theoretical Foundations of Depiction (Taswir) with Regard to the Relation Between Representation and Mimesis -According to Ibn Arabī’s Books- “, FSM Scholarly Studies Journal of Humanities and Social Sciences, Number: 13, 2019.