unity of being

The issue of predestination and free will is one of the most challenging and complex epistemological questions. Muslim scholars have long debated this matter, presenting various perspectives that have been categorized into four main views: determinism (jabr), acquisition (kasb), delegation (tajwid), and the doctrine of amr bayn al-amrain (a position between the two extremes). Among these perspectives, the view of Muḥyī al-Dīn Ibn ʿArabī, as a prominent figure in Islamic mysticism, holds significant importance. This study seeks to determine whether Ibn ʿArabī’s position aligns with the theory of kasb. In other words, does the mystical perspective on predestination and free will correspond to the Ash‘arite interpretation? Using a descriptive-analytical method and by examining Ibn Arabi’s works, this study concludes that his mystical principle of the Unity of Being (wahdat al-wujud) renders the issue of predestination and free will meaningless due to the negation of the subject itself. However, it is still possible to interpret predestination and free will within a mystical framework, considering the relationship between God’s existence and its manifestations. Moreover, based on the mystical doctrine of aʿyan thābita (immutable archetypes), Ibn Arabi asserts that the immutable archetype of a human being, in its divine realm (suqʿ al-rububi), inherently possesses will and volition. This potentiality manifests in the created world as a willing and choosing agent. Therefore, while Ibn Arabi regards God as the ultimate agent (fāʿil), he also acknowledges the realisation of actions through the human agent, who wills them freely. In this view, humans perform acts voluntarily while God actualises them. These two mystical foundations lead to the conclusion that Ibn Arabi does not subscribe to the Ash‘arite theory of kasb. Unlike the Ash‘arites, who uphold the independent existence of God, humans, and multiple entities, Ibn Arabi maintains that only one existence encompasses all of reality. Furthermore, in contrast to the Ash‘arite doctrine of kasb, which denies human agency and restricts human participation to the mere acquisition of actions, Ibn Arabi embeds volition within the very essence of human reality, asserting that will (irādah) is inscribed in the immutable archetype of each individual

The prophetic hadith "Mā Arafnāka Haqa Ma'refatek" has such a depth meaning that it can be read from different perspectives. One of them is the aspect of epistemology, which has a great impact on human thought and behavior and forms the basis of every school in philosophy and mysticism. In this article, by studying the documents of this narrative, the relationship between epistemology and theology is investigated, and the specific mystical view of epistemology and central monotheism is analyzed. The interpretation of this narration is presented from the point of view of Ibn Arabi, Saadi and Sheikh Baha'ei. And by using the library method, referring to the first-hand sources, a special interpretation of this hadith is followed. Through logical analysis, it becomes clear that one aspect of this hadith is the recognition of the levels and degrees of knowledge, which is the main criterion for worship and worship, and that every seeker of truth is eager to achieve a higher level of knowledge of truth, even though knowing the essence of truth is impossible, but you can approach him through spiritual conduct.

Unity and unity among Islamic religions is one of the important principles that the opponents and proponents of unity raised important issues. In this article, the issue of the possibility of unity is addressed according to the critique of the impossibilities and its possibility based on principle eleven.. This article also seeks to validate the possibility of unity from the perspective of Shiites and Sunnis. The result of this research is that the concept of unity presented by the proponents of unity is different from the meaning expressed by the proponents of the impossibility of unity and the opponents of approximation. The unity of Islam and the rapprochement of Islamic religions does not mean the unification of the Islamic religion or the annulment of other Islamic religions; Rather, it means unity and rapprochement that all Islamic religions with all the breadth of their beliefs and opinions are respectable, the result of which is relying on the common points and unity of all Islamic religions and sects for the promotion of Islam and against the enemies of Islam and defense. They are all Muslims of the world. The most important proofs are the possibility of unity, verses and narrations, reason and history.

The article aims to answer the main question, "How is Sheikh Mohammad Javad Khorasani's method of critiquing the doctrine of Unity of Existence analyzed and critiqued?" Addressing this question essentially organizes the most significant aspect of worldview, which is ontology. In this context, the present essay utilizes library resources to analyze and critique Khorasani's methods in critiquing the doctrine of Unity of Existence. After examining and analyzing Khorasani's thoughts on this doctrine, it was concluded that his definition of Unity of Existence is flawed.The results of the critique of the rational method indicate that the existence of arguments for Unity of Existence undermines its indefensibility. Considering the mystics' definition of Unity of Existence and the negation of duality, issues such as the unity of Creator and creation, as well as the influence of creation on the Creator, do not arise; furthermore, the simplicity of God is proven since denying it would imply a composite and contingent existence for God. The objection regarding the validity of all religions is also addressed by asserting that true monotheism is the only religion based on unity. Therefore, none of the mystics claim that all religions are valid.The result of critiquing the transmitted method is that revealed sources not only do not deny Unity of Existence but some sources also indicate its affirmation. The result of critiquing Hafiz's behavior indicates that Khorasani's criticisms are based on a superficial interpretation of his words, and since this interpretation has not been substantiated by historical evidence, it cannot be relied upon. Overall, Khorasani's criticisms appear to be non-ontological and seriously critiqueable, and they are not deemed sufficient to refute the doctrine of Unity of Existence.

Annihilation (Fana) is one of the mystical authorities that mystics divide it into three types: intuitive (cognitive), attributive, and existential. The explanation of annihilation is important for mystics and even researchers in mystics. The purpose of this article is to explain the annihilation of attributes in Mulla Sadra’s philosophical theory. The principles used in the explanation are: spiritual sharing of existence, doubt of existence, substantial movement and intensity in existence, and the division of existence into relational and independent. When shared existence is spiritual, there must be a common meaning in the existence of man and God so that that common meaning can be abstracted. Considering the doubt of existence and substantial movement and intensity in existence, potential beings can grow, and this growth has no limit for man to the extent that his attributes can become unlimited. The most important reason narrated for the annihilation of attributes is man's caliphate from God and his being the bearer of the divine trust.

This paper focuses on a challenge rooted in Aristotle’s writings on the truth of corporeal substance. On the one hand, body as substance is always concomitant with a kind of ontological priority. Therefore, the unity of corporeal substance is prior to the unity of matter and form. On the other hand, Aristotle’s perception of the truth of change necessitates that matter, as one of the components of body, remains fixed in the process of change in order to preserve the unity of change. Thus, corporeal substance consists of matter and form, is posterior to them, and depends on them. The response to this problem, which is called the “paradox of unity”, is formulated in two traditional and new molds of interpretation. The present study initially reviews the main elements of these two interpretations and then, through distinguishing between the two types of unity, namely vertical and horizontal, demonstrates that the traditional interpretation is incapable of explaining the vertical unity of matter and form. It also stipulates that the new interpretation is insufficient for clarifying horizontal unity. Finally, the authors provide a unitary interpretation of the synthesis of matter and form, as a third response to this question, which explains both horizontal and vertical forms of unity free from previous problems.

This article examines the profound influence of mystical philosophy on the poetry of Ali Mousavi Garmaroudi, focusing on the ontological and epistemological implications present in his works. Through concepts such as fana (annihilation), light, wahdat al-wujud (unity of being), and divine love, Garmaroudi creates poetry that conveys not only linguistic beauty but also profound mystical messages. Inspired by the teachings of Islamic mystics like Ibn Arabi, Suhrawardi, and Mulla Sadra, he transforms his poetry into a medium for expressing spiritual experiences and philosophical reflections, using symbolic and metaphorical language to explore the intricate themes of human existence within the cosmos and the relationship with the Divine. Using qualitative content analysis, this article examines Garmaroudi’s poetry from ontological and epistemological perspectives to explore how mystical philosophy deepens his reflections. The findings reveal that Garmaroudi’s poetry serves as more than literary expression; it provides a space for mystical and spiritual experiences. Through ontological and epistemological nuances, his works offer a profound understanding of life’s meaning and guide readers toward philosophical and mystical reflections. This study may serve as a foundation for future research in the area of comparative poetry and mystical philosophy, as well as the analysis of philosophical symbolism in Persian literature.

The old translations of the Holy Qur’an in Persian language, especially the first interpretations, represent duality of unity and disunity from the literary and historical perspective. Unity is manifested in special sensitivity, accuracy and carefulness in translating key words and fundamental concepts. It is also displayed in fidelity in conveying special meanings along with choosing the most appropriate words, including verbs, nouns, and adjectives. Disunity, on the other hand, is seen in exemplification and interpretation, i.e. interpretations based on religious beliefs and opinions as well as intellectual and ideological-political differences of various Islamic sects. In this essay, with a descriptive-analytical method and by analyzing and comparing the translations of Surah Al-Hamd and the first verses of Surah Al-Baqarah, which can be called the Manifesto of Islam and the Manifesto of Faith, respectively, in two old commentaries and translations, Abulfotuh Razi and Atiq Sourabadi, we achieved interesting results in the pathology and the reason to deal with examples of translated phrases. Finally, we concluded that unity in the translation of the Holy Qur’an is considered as a prologue to Islamic unity and then the unity of divine religions. The disunity in translation, on the other hand, preluded religious and theological differences between Islamic sects, which has been apparent in the first translations of the Qur’an in the early centuries.

The issue of interaction between Ahl al-Kitab in the Holy Quran, especially the Surahs of Zahravin, which is more concerned with this issue than other Surahs, is considered due to the unity of religions, which indicates that God's chosen religion was one from Adam to Khatam. He has been a commentator and researcher, especially mystical commentators. The present study tries to collect information and data from the first hand of the opinions of mystical commentators based on descriptive and analytical methods, in relation to the interaction of Ahl al-Kitab in Zahravin, considering the unity of religions from the perspective of mystical interpretations. This research will conclude by processing and analyzing the verses related to interaction with Ahl al-Kitab in these surahs, and mystical interpretations, showing that at first: religion is one with God and all divine messengers have been sent to practice the same religion. Second: Due to the unity of religions, mystics in their interpretations agree to interact with the People of the Book and not to be divided. Third: What God wants from Muslims and Ahl al-Kitab is peaceful interaction and coexistence, in the shadow of faith in the one God, all the divine messengers, and the divine books, and the denial of any polytheism and division.

A contemporary thinker, Mehdi Mohaghegh, has researched in many fields of humanities and Islamic sciences. In the field of Islamic mysticism, there are explorations that are rarely seen. In this article, with the method of logical induction and referring to first-hand sources, an effort has been made to pay attention to this aspect of his research separately. In this way, mysticism can be seen in three places in the researches of this thinker: the first category is the correction of mystical texts, such as the correction of Kashf al-Asrar Mibdi and Ashtranama Attar; Second, wisdom lessons that have also been extended to mysticism, such as the description of the Hikmat Sabzevari system, the description of Hikmat al-Ishraq, and the description of the Theology of Healing; The third is related to mystical subjects or mystical characters in articles and speeches. It is concluded that one of the dimensions of the researcher's researches is mystical and its presentation can be considered. On the other hand, in the evaluation of three currents of thought, one of which is enamored with Sufism and the other one rejects it, the researcher belongs to the third category, which looks at mysticism and Sufism with a critical and quantitative perspective.

Faiz Kashani (died 1091 AH) was one of the great scholars of the Safavid era who excelled in most of the religious sciences of his time. At the same time, he was a unique mystic and poet who followed mysticism and Sufism in his intellectual foundations and proved and supported those foundations in his works. One of the most important of these foundations is the theory of unity of existence, which has a special appearance in his poetry and he deals with it with artistic expression. This article, using the method of rational analysis and library method and citing primary sources, examines Faiz's view on unity of existence and shows that he paid attention to this issue in his poetry and prose, and in his poems, he has displayed unity of existence, unity of intuition and an important part of his mystical ontology, and shows that he attributes the originality in existence to the truth and adheres to the theory of manifestation and considers beings to be manifestations of the truth.

Gnostic monotheism has been founded on the individual unity of existence; however, it has also been introduced by Shi‘ite gnostics, such as Imām Khomeini, through referring to the ḥadīths of the Imāms of the House of the Prophet (ṣ). In fact, Imām Khomeini intends to interpret and explain the words of the Infallible Imāms (‘a) by resorting to Ibn ‘Arabī’s philosophical system. In this sense, the explanation of the divine name, the true unity of truth, the spread of the supreme name of Allah, anthropomorphism and deanthropomorphism of the Truth, the abode of fate, and the origin of appearance form Imām Khomeini’s Shi‘ite interpretation of Ibn ‘Arabī’s Fuṣūṣ al-ḥikam concerning the discussion of oneness. Accordingly, in Imām’s view, if the divine name is considered following a pluralist approach, it would simply be a manifestation that is prone to difference. Nevertheless, if it is viewed following a monotheistic approach, it would be a form immune to difference. Imām Khomeini maintains that Ibn ‘Arabī’s intention of monotheism is equal to the pure true unity of the truth rather than a kind of unity, oneness, and separation that is identical with referring plural things to unity. He believes that, based on ḥadīth, the name of Allah exists in all names because of the existence of essence there. Therefore, the name of Allah is present before, after, and with everything else. Besides, in Imām Khomeini’s idea, these are the owners of true heart that accept Almighty Truth with both anthropomorphist and deanthropomorphist manifestations. He also considers the immutable archetypes to be the origin of divine fate and predestination and appearance.

The concept of the Unity of Being is one of the fundamental principles in Islamic mysticism, extensively discussed and elaborated upon by two of its greatest mystics, Muḥyiddīn Ibn Arabi and Jalāl al-Dīn Rumi. This article presents a comparative analysis of their theories on the Unity of Being and examines the impact of these theories on the mystical conduct of their followers. Ibn Arabi, with a philosophical and rational approach, proposes the Unity of Being as an ontological principle wherein God is the absolute existence, and all creatures are manifestations of Him. In contrast, Rumi, through an experiential and emotional approach, explains the Unity of Being via love and mystical experience, where divine love is the driving force for closeness to God and experiencing unity. The comparative analysis reveals that the differing approaches of these two thinkers have had varied influences on the mystical paths of their followers; Ibn Arabi's followers were guided toward a path based on philosophical thought and rational understanding, while Rumi's followers pursued a path rooted in love and spiritual ecstasy. These differences highlight the richness of Islamic mysticism and the diversity of its spiritual paths. In conclusion, suggestions for future research in the field of Islamic mysticism and the Unity of Being are offered, which can contribute to a deeper understanding of this concept and its applications in the contemporary world.

Akbar Shah, peace of the whole, Faizi Deccani, Faizi's poems, unity of existence. Faizi is one of the great Persian poets of India and the famous poet of the court of Akbar Shah Gorkani in the 10th century Hijri. Belief in total peace and establishing an atmosphere of reconciliation and religious tolerance between the followers of religions and religions is one of the most important beliefs of Akbar Shah. The formation of the theory of "total peace" and the radical reforms of Akbar Shah's period, simultaneously with Faizi's service in the court, can be considered as the basis of the spread of critical and pessimistic opinions towards Faizi. , with the theme of total peace and the vastness of Mashreb, should be examined in the divan of his poems. The result of the research: the view of the unity of existence from which the unity of religions can be deduced, believers and Hindus call God. Faizi believes in this and his poetry is full of themes of existential unity and the sameness of religions. Contrary to the view of those who considered him an atheist and his religion full of blasphemy, he has a deep view of religion and was very familiar with mystical teach.