unity of existence

Shabestari's Gulshan-e-Raz contains a system of ideas that is influenced by the school of Ibn Arabi and is a full representative of Sheikh Akbar's thought in the East of Islam. In this article, we aim to use a descriptive-analytical method to examine the transition from the stage of words to the level of meaning in Gulshan-e-Raz, relying on the principles of the aesthetic theory of poetry, in order to answer the fundamental question of how the method of using mystical metaphors of existential unity and the process of transition from words to meaning is in this work? Based on the research results, Shabestari, with the help of code, has borrowed the form of metaphors based on "mystical interpretation" from the elements of unity of existence of Ibn Arabi's school and interpreted the process of transition from word to meaning. He emphasizes that the discerning power of the seeker leads to the semantics of poetic metaphors and, relying on this unique power, can discover the real meanings that are in the imaginary forms based on the material world. And relying on this unique power, it can take the real meanings discovered in imaginary forms based on the material world beyond the level of words and understand the "meanings." In this article, the authors are required to limit the scope of the research and focus on the focus of the discussion based on the principles of research method Therefore, the scope of this research

The vision of God is one of the significant theological discussions. Corporeal andnon-corporeal vision with the physical eye, the impossibility of vision, and the vision of God through the heart are among the prominent theological perspectives. The viewpoints of theologians in this regard are supported by strong Qur'anic and hadith-based foundations. Existing studies in this domain have generally focused on the critique and analysis of theologians’ theories, which exegetes have addressed from the past to the present. It appears that no new work has been conducted specifically on the vision of God; however, from a mystical perspective, this issue holds considerable potential for scholarly inquiry. This article, using a descriptive-analytical method, reports the mystical views found in Shiʿa and Sunni tafsirs and examines the opinions of introspective exegetes. It maintains that most Sunni mystic exegetes have adopted the Ashʿarite view, while the majority of Shiʿa mystic exegetes have accepted the Imāmī perspective. Nevertheless, within introspective tafsir, there is no essential difference between Shiʿa and Sunni exegetes due to the adoption of a shared interpretive foundation regarding the verses. The vision of God in both this world and the hereafter is considered possible due to the manifestation of the divine names and attributes in the Perfect Human. The highest level of this vision pertains to the doctrine of the Unity of Existence, and gazing upon the Imams (peace be upon them) as the Face of God (wajh Allah) is understood as the vision of God itself.

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.

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.

The discourse of modern spiritualism is a tool of the capitalist system and the original school of profit. This discourse is the driver of commodification and commercialization of spirituality and life. Various aspects of human life, even belief in God in spiritualism, has been transformed into a purely individual matter and personal experience and has been defeated by the changes of modernity. What does the "New Age" movement believe in terms of theology? What is the relationship between God of "New Age" and God of Islamic mysticism? In this research, with a descriptive-analytical method and with a critical approach, theology and belief in God of this new spiritual movement has been analyzed from the perspective of Islamic mysticism by referring to the theological principles and principles and the words of its spokespersons. While explaining, analyzing and comparing pantheism and the personal unity of existence, it has been concluded that "God is dead" and "man being God" in materialism caused the reduction of the concept of God. The theology of modern man arose from reductionism and pantheism in the "New Age" movement; God was reduced to positive energy that has dissolved in existence and nature. Being abstract and an artifact of the human mind, being God and the divinity of man, is the obvious deviation and damage of the theology of this spiritual discourse. All God or all in God is different from atheism and extreme materialism.

In addition to political, social, moral and patriotic themes, contemporary poets of Afghanistan have also paid attention to mysticism and Sufism in their poems. The main content of the poems of Ghaznavi, Kabuli and Heydari voJoudi, three of the famous contemporary mystic and Sufi poets of Afghanistan, are also mystical and romantic concepts. The issue of "unity of existence" and "unity of intuition" has been one of the prominent themes of the poets of Afghan mysticism, especially after the appearance of Ibn Arabi, due to its special place in theoretical and practical mysticism. This research, in a descriptive-analytical method, by examining and analyzing the poetic evidences containing these themes, in the divan of the three mentioned poets, shows that in Ghaznavis poems the unity of existence and the unity of intuition with different interpretations and similes have the same meaning and He used the concept and actually considered the unity of intuition as the objective manifestation of the unity of existence. MastanShah Kabuli differentiates between the unity of existence and the unity of intuition, as he introduced the unity of existence as the principle and the unity of intuition as its subsidiary; But knowing and observing Hazrat Haq is possible only in these two ways. Heydari voJoudi also raised the issue of the unity of existence and the unity of intuition by using the language of similes, especially similes, and he, like Mastan-Shah, found the recognition and observation of Hazrat Haq possible only with existential knowledge and intuitive perception.

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.

The theory of the unity of being, according to Yogananda, is pivotal in understanding human actions and attitudes. According to him, not only does this theory confirm and lead to the unification with the Divine, but its ascendancy also leads to success. This article deals with one major question: To what extent do the subjective-objective necessities of the theory of the unity of being remain valid in Yogananda’s thought? Through an analytical and critical method, this article shows that the theory, which is based on Yogananda’s explanation of the primacy of intuition and existential unification, fails to remain coherent because in his validation of intuition, he not only invalidates sensory knowledge, but he also invalidates the entire procedure of thinking and rationality. His imanationist interpretation of the unity of being is not logically viable and is deemed to be a superficial take. On the other hand, he also falls into sophistry and fallacy when he represents the theory as a source of success as he neglects that such an approach leads to a confusion between success and its examples.

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.

The aim of the present research is to comparatively examine the concept of the unity of existence from the perspective of Shams and Ibn Arabi. The methodology employed in this study is descriptive– analytical. The theory of the unity of existence can be regarded as the most central concept in Islamic mysticism, with all other concepts revolving around this main axis and serving to exalt it. In Shams’s school, everything in this world is in a state of unity and singularity, with no separation between them. Concepts such as the unity of the witness and the witnessed, the unity of the souls of the believers and saints, and the unity of the mystic with God (the state of annihilation) can be clearly observed. In summary, from Shams’s perspective true monotheism is achieved when one recognizes that the world is nothing other than God and that the multiplicities are merely different manifestations and expressions of God. In contrast, according to Ibn Arabi, monotheism is an endeavor to attain selfknowledge in the human soul, whereby one seeks to understand that the God who created him is “one” and possesses no partner in His divinity. “Unity” (being one) is a quality of the Truth, and its derived appellation is “Ahad and Wahid” (singular and one); however, “singularity” refers to the realization of unity into oneness, in the sense that it can be apprehended only through the establishment of a onefold intellectual apprehension, and if any relation exists, it is indeed a relation of negation. From Ibn Arabi’s perspective, discourse regarding the monotheism of God, in terms of His divinity, stems from the affirmation of His existence; yet, the affirmation of His existence, by the necessity of reason, is apprehended based on the existence of a possible entity through one of two modes.

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.

The horizontal axis of Mansour Hallaj's life represents the passage of time, while the vertical axis illustrates the key events of his life. Hallaj's ideas are reflected in numerous works, including those of Fakhr al-Din Iraqi. This research demonstrated that Iraqi, through the coherence and strength of his words, captured the depth of Hallaj's mystical thought by intertwining these two axes in a convergent manner within his poetry. The influence of Hallaj's teachings on the Iraqi lexicon was profound, revealing two central themes of mystical discourse: "the unity of existence" and "the descent and ascent of secrets". These themes were expressed boldly and evocatively, embodying the dynamic relationship between the lover and the beloved.

For a long time, Muslim theologians have considered the "proof of the creation of the world" as one of the important ways of proving the Creator and have relied on narrative and rational arguments to prove the creation of the world. Among the narrational evidences, hadiths with the theme "There was God and nothing was with Him" are of special importance. From the point of view of theologians, these hadiths indicate the temporal occurrence of the world, but from the point of view of philosophers, they only indicate the intrinsic occurrence. Mystics also consider the unity of existence as the main purpose of these narrations. Some have also dismissed these hadiths under the title of single news. The current research has examined these views by using the descriptive-analytical method and a critical approach. The results of the research indicate that, first of all, due to the multiplicity of these hadiths, it is possible to ensure the issuance of this content. Secondly, considering things such as: internal proofs of hadiths and external proofs and the time lag of other views, it is clear that the correct view, among the three views, is the view of the theologians.

According to the theory of Existential Monotheism (tawhid wujudi), the reality of existence is exclusive to the Supreme Being, and similar to him, the manifestations and epiphanies are the existence of the divine entity. Although before Mulla Sadra, some mystics and philosophers attempted to approach the argument for Existential Monotheism, Sadra was more successful than others in this field. In his works, he has provided an effective argument (burhan) to prove existential monotheism, through the analysis of causality ('lt) and disability and referring causality to the glory and evolution of the cause in its realms and manifestations.After him, commentators on his works followed his arguments. Mulla Ali Nouri and some of his followers have presented and interpreted the proof of causality and disability analysis based on the duality of cause and effect, and have been able to implement a form of existential monotheism in the field of relational existence and the unity by graduation (tashkik) of existence. From their point of view, existential monotheism means the exclusivity of the reality of existence in the Supreme Being, of course, this existence of a real entity has two levels of existence; One is the order of the divine essence, which is the order of inclusion of multiplicity in unity, and according to the rule of "the Simple Reality of all things", all perfections of contingent existences are related simply in the collective; The second order is the appositive verb and the vast mercy, which is the order of unity in plurality; That is, the rank of "sarian rahmat waseh qayyumiyya ishraqiyyah" (Divine Merciful Enlightenment Series) is a relational possibility in bound entities, and these interrelated existences are nothing more than the degrees of modulation of the same unified act.

According to Sikhism, metaphysics is the study of being and existence in three major aspects: absolute truth, existing reality, and human knowledge of this reality. The ultimate truth can be comprehended when one achieves true vision (darshan). Otherwise, it cannot be described but can only hint at God's attributes, such as being a creator, possessing will, and having a personality to some extent. In Sikhism, the origin of creation is absolute truth. Before creating the world, God was immersed in thought. By creating the world, God seeks a play (Lila), with the world serving as the stage for human struggle. There can be no other intention behind the creation of the world, as God is full, complete, and absolutely perfect. Due to His independence, He does not pursue any intentions or purposes. In Sikhism, human salvation is not achievable through rational and theoretical arguments because a logical entity obtained through reason, disconnected from divine light, cannot accomplish anything unless one connects to the absolute.

The term "negation of negation" is a description Meister Eckhart employs for the "hidden essence of divinity." Through a precise analysis of Eckhart's works, in which he addresses the concept of "negation of negation," it becomes clear that although Eckhart sometimes uses the term "the One"—borrowed from Neoplatonism—as synonymous with "negation of negation," his understanding of "the One" significantly differs from that in Neoplatonism. For Eckhart, "the One" is not only beyond "being" and beings, but also manifests as "negation of negation" throughout the world. Furthermore, a proper understanding of the concept of "negation of negation" can serve as the key to resolving many apparent contradictions in Eckhart's works or conflicting interpretations of his writings. One such contradiction is the issue of the relation of "being" to God. "Negation of negation" teaches us that, for Eckhart, "being" holds two distinct meanings: in one sense, attributing "being" to God is permissible—though not ideal—while in another sense, applying the term "being" to God is nothing but error and a deviation from the truth.

The meaning and concept of unity of existence has been of interest to mystical poetry since ancient times and before Ibn Arabi, although they did not use the specific term of unity of existence. Abu Sa'id Kamal al-Din Najafi Estarabadi, known as Sahabi, is a poet and mystic of the tenth century AH and one of the philosophical quatrain poets who has expressed the mystical-philosophical thought of Ibn Arabi's unity of existence with the language of metaphor. The present study is the result of examining 480 quatrains out of 4000 quatrains of Sahabi Estarabadi, which reflected the issue of unity of existence in some way, and among them, the quatrains that expressed the mystical metaphors of the unity of existence more clearly were separated and analyzed. It was determined that Sahabi used the metaphors of " particle(light) and sun", "shadow", "sea", "image and mirror", "illusion", "squint", "dream", "number", "alif and letters" and "color and colorlessness" to make the idea of unity of existence tangible and portrayed his mystical and intellectual themes in the best possible way for the audience. Estarabadi also used other metaphors to express the unity of existence, but he refrained from mentioning them because there were only one or two quatrains of his poetry as examples. The research method is library-based and analysis of Estarabadi's quatrains, and the aim is to introduce Najafi Estarabadi as one of the greatest quatrain poets of Persian literature to the society, and to access his philosophical thoughts by examining the quatrains that have reached us from him.