Ṣāʾin al-Dīn ibn Turka al-Iṣfahānī (d. 1432) is among the most neglected figures in the history of Arabic-Islamic philosophy. True, his Tamhīd al-qawāʿid (“Introduction to the Principles,” TQ) has ...been highly evaluated within the Iranian ʿirfān circle since the late Qajar period; as the author of TQ, he is considered in this circle to be a precursor of Mullā Ṣadrā’s (d. 1640) alleged “synthesis” of Ibn al-ʿArabī’s (d. 1240) Akbarian mysticism, al-Suhrawardī’s (d. 1191) illuminationist philosophy, and al-Ṭūsī’s (d. 1274) revived Avicennian philosophy. Modern historians, however, adopt this evaluation while conducting, effectively, no detailed analysis of the contents of the work. Even Melvin-Koushki, who explores in detail the lettrist-occultist dimensions of this politically afflicted polymath’s Weltanschauung, has not gone so far as to redress their inaccurate understanding of TQ itself.In this paper, I will focus on two central issues addressed in TQ: 1) that “absolute theology” (al-ʿilm al-ilāhī al-muṭlaq) is the highest science, whose subject-matter is “existence” (wujūd) as such; and 2) that existence is the Real (al-ḥaqq). What is noteworthy is that Ibn Turka discusses both issues with (critical) reference to major philosophical texts, such as the Ilāhiyyāt of Ibn Sīnā’s (d. 1037) Shifāʾ (on his conception of metaphysics as the regina scientiarum), al-Suhrawardī’s Ḥikmat al-ishrāq (on his thesis that existence is a mental construct), and the Ṭabīʿiyyāt of al-Ṭūsī’s Sharḥ al-Ishārāt (on his theory of the prerequisites for something being analogical). By analysing Ibn Turka’s arguments on the aforementioned two issues while clarifying his positions towards the theses of earlier philosophers, I aim in the present study to indicate the place of this late medieval Akbarian mystic in the post-Avicennian history of philosophy.
Anthropology is one of the most important topics in theology, which has always been considered by the mystics and theologians. In Islamic mysticism, on one hand, human being is considered as the ...type, the most important creation and its purpose. On the other hand, as a person and entitled "complete man". Considering the importance of the subject of humanity in Islamic mysticism, the present study addresses the mystical philosophy in the opinions of two great mystics of the history of mysticism and Sufism of Iran, namely Najm al-Din Rāḍī (573-654) and Aziz Nesafī (596 - 671 AH.), it has been discussed a descriptive-comparative approach to analyzing the similarities and differences between the two mystics' thoughts about three important issues in the mystical humanistic domain, namely, the place Man, human beings and man. The reason why these two mystics are chosen is to address them in human and humanitarian discussions in their works. In addition, both mystics have come into existence in one century and have been attributed to the Kubraviah. With the difference that Nesafī had an intellectual interest in Ibn-Arabi. The results show that although the two mystics lived in almost an age and were close to some of their votes, Rāḍī's approach to this issue was similar to that of the previous mystics, while Nasafi followed the thoughts Ibn Arabi used the term "perfect man," and, in addition, he explained the superior human qualities, entitled "Full Free Man." Therefore, the study of their thoughts can lead to some kind of transition from Sufism to a theoretical form and, as a result, to the growing attention of the Muslim mystics of that time and beyond, to the manuscripts and mystical humanistic sciences. In his works, Rāḍī discusses the creation and role of human. He calls the Prophet (PBUH) the best man and the first creator. Besides, Nasafi has written an independent book titled "Al-Ansan al-Qualel" and has devoted to human issues. In the study of the sciences of Rāḍī and Nesafī, human beings are considered as the center of the universe and the highest creature. Of course, the general people are not concerned with this attitude; they purposed human beings that are in high order. Accordingly, both mystics have discussed the issue of human beings. Meanwhile, the distinction between human beings is based on their knowledge. Commons, Special Properties. The distinction point in the discussion of human beings from the perspective of the two mystics is to a great extent attributed to the properties which, in terms of mysticism, include those who transgress the law and proceed in a way; in the context of Nesafī are argumentative. This distinction goes back to the verbal view and the desire and familiarity of Nesafī with philosophy and wisdom. In addition, Rāḍī emphasized the issue of determinism in the expression of human beings; while Nesafī somewhat believed in the human discourse in achieving perfection. This fact highlights the mysterious effect of Ash'arites beliefs in human talk. In addition, the effect of Ibn 'Arabi's thoughts and expressions on Nasafī has created more fundamental differences in the two mystics' anthropology, in which, in lots of his works, he speaks of a complete human argument; The person whom the world is under his dominance. In this regard, Nasafi transcends Ibn-Arabi and poses a full-fledged human debate; while the mysterious mystery of the pre-Ibn-Arabi style has used words such as “Khaas al-Khavaas” for expressing human superiority. After all, what is said about the significance and position of man in the two mystics is that the universe and everything in it is the infinite being of the higher, existential and epistemic humans whose most excellent and most actual example, and in this universe is the character of Prophet Muhammad (PBUH). The attention of the Prophet in a form beyond his character in Rāḍī's words indicates that the preconditions for the discussion of the truth of Muhammadiah, which came in the Ibn-Arabi's system of thought, have been introduced more elementarily in the mysticism of Khorasan.
One of the crucial concepts that was nurtured and coined as a mystical expression in the Ibn Arabi's school of thought is the Five Realms of Existence (Hazarat-e Khams). These realms are general ...levels of existence, referring to levels and ranks of Absolute Existence, wherein these levels are manifest. These levels are: 1. Lahoot (Realm of Divinity), 2. Jabaroot (Realm of Omnipotency), 3. Malakoot (Angelic Realm), 4.Nasoot (Realm of Humans), which is also called Molk, and 5. Perfect man. The present study comprehensively examines the essential dimensions of this concept and its characteristics in Islamic mysticism, following a comparative approach on the views of two of the most prominent mystics of Islam, namely Davood Gheisari and Imam Khomeini. Like Ibn Arabi and Sadr al-Din al-Qunawi whose status in explaining the Five Realms is undeniable, Davood Gheisari plays a key role in explanation and delineation of this concept. As the most famous and prominent exegete of Ibn Arabi's writings, he has authored many books and papers, so good that later commentaries are a mere repetition of Gheisari's interpretations. Thus, studying Ibn Arabi's thought based on the interpretations of Gheisari has made our job easier. In the case of the Quintuple Realms too, Gheisari, more than others, has talked about this subject, expanding Ibn Arabi's thought while staying faithful to him. Therefore, the works of Gheisari about these Realms provides the most comprehensive discussion on the subject. One of the more recent mystic theorist talking extensively about the Quintuple Realms in his works is Imam Khomeini. Although he sees himself following the Ibn Arabi's school of thought, sometimes he introduces new theories around mystical matters, including the Quintuple Realms. This is further corroborated by examining his thoughts in relation to stages of the essence of divinity, divine names, Feiz-e Aghdas (the holier grace), Feiz-e Moghaddas (the holy grace), and etc. All described so far regarding the Quintuple Realms are famous stories among mystics, which were initially recorded by Sadr al-Din al-Qunawi. Many Islamic mystics, including Gheisari, Imam Khomeini, and many others, have accepted this narrative, explaining the Quintuple Realms in the same manner. The first Realm i.e. the Absolute Hidden (Gheybe Motlagh), which is also called Lahoot among mystics, is concerned with the stage of the essence and unity that is the second manifestation of God Almighty, the place of His names and attributes, and the place of Permanent Archetypes (A'yan-e Sa'beteh). Many other mystics agree on this. Thus, the first manifestation and the Unity Essence (Zat-e Ahadiyat) are not a part of the Realms. The reason behind this is clear: this level of essence (Zaat) is characterized by the lack of absolute Divine Manifestation. The names and objects in the Unity Essence are not part of a conceptual and applicable Essence, rather they are, existentially and conceptually, the selfsame Essence. The second Realm is the Added Hidden (Gheyb-e Mozaf), which is close to the Absolute Hidden, and is called Jabaroot in mysticism. It is the inside of the Realm of Nasoot (also, Shahadat) and the purgatory between the bottom Lahoot Realm and top of the realm of Malakoot, which cannot be touched or felt. The third Realm is Malakoot. Malakoot, which is also called the world of Mesal or example, is the Realm of the Added Hidden close to Absolute Hidden and is the place of unseen (Gheibi) examples and meanings. Contrary to the views of some of the mystics, Gheisari believes that this world is not Arazi (i.e. it does not need an object in order to exist, like color), rather it is of essence. The same idea can be found in Imam Khomeini's remarks that Malakoot (Angelic Realm) is devoid of matter and yet belongs to it. All creatures have a Malakoti or Angelic life and Malakoot is life and knowledge all over. The next in line of external worlds is the world of Molk or Shahadat and is called Nasoot (Realm of Humans) in mysticism, which encompasses all planetariums and earth is in its center. Regarding the world of Molk, Gheisari gives special attention to the human world. Describing the stages of Quintuple Realms, Imam Khomeini introduces the world of Molk as the shadow of the Absolute Shahadat Realm. The Perfect Man is the fifth and last of these Realms. In theoretical mysticism, mankind holds an outstanding status, so much so that Gheisari contends Man is the reason for the creation of this world. Imam Khomeini too believes human to be a creature of infinite nature that cannot fit in one description and yet it can take any form. This is what is meant by the saying that a human being is devoid of any specific matter. Explaining the special position of perfect man, he believes that all divine perfections are present and fixed in mankind and all qualities attributed to God can be attributed to a perfect man too. In Islamic mysticism perfect man is usually equated with the Mohammadian Truth. Mohammadian Truth is, in a sense, the Mohammadian Soul, which is the first issuance from the blessings of God Almighty that philosophers call it the First Intelligible, as mentioned my Gheisari. Imam Khomeini follows his master, Imam Shahabadi, when he introduces another truth called the Oloviyeh Truth, which is not inherently different from the Mohammadian Truth. The results of the study can be outlined accordingly: 1. The idea of Quintuple Realms was initially introduced and nurtured by Ibn Arabi's mystical school. 2. There are many similarities and distinctions between mystical interpretations of Gheisari and Imam Khomeini regarding these Realms. It should be taken into account that Imam Khomeini's mysticism is derived from Shia mysticism 3. Keywords used by Gheisari include: the stages of divine essence, absolute hidden, external levels, the world of multiplicity, divine names and attributes, permanent archetypes, worlds of Mesali (the likes or examples), perfect man, Mohammadian truth. 4. Keywords used by Imam Khomeini include: stages of essence, external stages, Feiz-e Aghdas (the holier grace), Feiz-e Moghaddas (the holy grace), world of multiplicity, divine names and attributes, perfect man, Mohammadian truth, Oloviyeh truth, Velayat (guardianship), and Adam Al-oliya. 5. Both Imam Khomeini and Gheisari did not stop at explaining and critiquing mystical paradigms of Ibn Arabi, rather they introduced new concepts that were absent from Ibn Arabi's writings. 6. The reflections of Imam Khomeini of the Quintuple Realms complements the interpretations of Gheisari.
Le sujet de cette thèse est la conception du divin et de l’être humain parfait (insân kâmil) et du voyage spirituel dans la doctrine d’Ibn ‘Arabi à travers une présentation et une analyse de ses ...œuvres et études en anglais et en français. Cela implique une analyse profonde des sujets qui sont fondamentaux tout en étant dispersés dans l’œuvre du maître. Cette étude interprétative se concentre sur l’analyse et la discussion de ce que les traductions et les études offrent au chercheur occidental. La première partie présente la conception du divin chez Ibn ‘Arabi, ce qui inclut la présentation de la doctrine des différentes dimensions de la réalité divine. Le mouvement de l’unicité à travers les noms divins à la création du cosmos et de l’être humain est présenté et analysé. La deuxième partie analyse la totalité de la réalité de l’autre angle, celui de la perspective de l’être humain dans la doctrine d’Ibn ‘Arabi. Les caractéristiques de l’amour et de la lumière, que les humains et Dieu partagent, sont éclaircies. Le développement spirituel du serviteur qui cherche la proximité de Dieu et les différences entre les saints et les prophètes sont décrites dans la deuxième partie. La troisième partie précise le lien entre les deux parties précédentes. La question de l’identité du voyageur, sa motivation et sa destination sont examinées dans la perspective de l’ascension et de la redescente. Le chapitre conclusif rassemble les conceptions clés du sujet et introduit la conception de la transcendance inclusive dans l’œuvre d’Ibn ‘Arabi.
This thesis explores the concepts of the divine, the perfect human being (insan kamil) and the spiritual journey in the doctrine of Ibn ' Arabi through a presentation and analysis of his works and studies in English and French. This involves a thorough analysis of the topics that are fundamental and yet dispersed in the work of the sheikh. This interpretative study focuses on the analysis and discussion of what the translations and studies provide the Western researcher. The first part presents the concept of the divine in Ibn 'Arabi, which includes the presentation of the doctrine of the different dimensions of the divine reality. The movement of unity through the divine names in the creation of the cosmos and of human beings is presented and analysed.The second part analyses the totality of reality from another angle, that of the perspective of the human being in the doctrine of Ibn 'Arabi. The characteristics of love and light that God and humans share are elucidated. The spiritual development of the servant who seeks proximity to God and the differences between the saints and the prophets are also described. The third part of the thesis establishes the connection between the previous two parts. The question of the identity of the traveller, their motivation and final destination are discussed from the perspective of the ascent and subsequent descent. The concluding chapter brings together the key concepts of the study and introduces the concept of ‘inclusive transcendence’ in the work of Ibn 'Arabi.
This article portrays several little-known examples of unusual and eccentric individuals embodying different forms of divine ‘madness’ and representing cultural otherness among local people in the ...high mountain areas of Northern Pakistan. The precise position of these men as more or less ‘holy’ (diwāna and faqīr) or simply ‘crazy’ (pāgal) remains evidently contested. The article argues that ultimately, through their marginal state, the various forms of divine madmen can be seen to embody the potency of disorder in a local Islamic environment as a necessary element and completion of an all-encompassing divine order.
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