ابن عربی

Creation in general and human creation in particular are among the topics that have been studied by different branches of Sufism. Najm al-Din Razi from the Kabaruyeh sect and Ibn Arabi from the Wahdatiyah sect are among the most famous Sufis who have addressed this issue. The purpose of this research, which was carried out in a descriptive-analytical method, is to examine the approach of Sufism, especially Kubrawieh and Vahdatiyeh regarding creation, and to answer the question of differences and similarities in their attitudes.

The research method in this research is a descriptive analysis; Based on this, by using library resources and taking notes from these resources, the desired goals have been achieved.

Ibn Arabi and Najmuddin have searched for the purpose of creation in categories such as "Establishment", "manifestation of true love", "mystical connection", "manifestation of the unity of existence" and "consistency in the world of existence". The above-mentioned Sufis agree on the manifestation of true love as the goal of Adam"s creation; This is despite the fact that issues such as mystical connection (Razi) and the manifestation of the unity of existence and its consistency (Ibn Arabi) are the point of disagreement between the two Sufis.

Ibn Arabi and Najmuddin Dayeh believe that the manifestation of true love is among the most important goals of creation; Sheikh Akbar and Daye have disagreements with each other in other areas, including the mystic connection; Mystical connection is a topic that was raised by Najmuddin Razi as one of the goals of creation, and it is based on the fact that connection to the Holy Prophet is possible only through knowledge called intuitive knowledge. This is while Ibn Arabi considers the above topic not only as the goal of creation or not, but even in the typology of knowledge, he is satisfied with sensory and intellectual knowledge and finally knowledge as a result of submission; Another issue of the difference between the two is the unity of existence.

Women have a high status for Ibn Arabi, like other Sufis. He made women the basis of life, thus rejecting a male mentality that had prevailed throughout the ages. He could transcend what was prevalent in society, so women were not banished from his spiritual and intellectual life. We see him present in the depiction of women an open connotation that rejects the prevailing, that is, that closed vision of her inferiority. It transforms the traditional saying (the woman is from the man’s rib), which the modern recipient finds repulsive, despises women, and exalts the status of men and their centrality in life! We find Ibn Arabi giving it a human dimension, making him emphasize the distinction of women over men through tenderness and depth of emotion, and thus he did not adhere to the view of those traditionalists. He also seeks to confirm women's equality with men in problematic issues, using jurisprudential rulings, as he is one of those who are open to men, whoever he is! In addition, the recipient notices that in Ibn Arabi’s speech, the woman uses violent, provocative language in her speech to the ruler. He also notices a peculiarity that women enjoy over men, as we find that in the event of the loss of a child, she appears to be constantly crying, distracted from life, in contrast to her husband.

A symbol is one of the signs of expression with the help of which a person reveals the unknown, ambiguous and inexpressible content of his mind. Mystics have used symbolism to develop their mystical thoughts. Ibn Arabi's worldview is best illustrated by the use of symbols, allusions and interpretations. In his works, he wondrously decorates the language of his text; still, in its underlying layers, treasures of truth are hidden. The present essay has analyzed the symbols in the two works of Shatranj al-Ārifin  Shatranjiya Treatise, respectively attributed to Ibn Arabi and Sheikh A’lā al-Dowleh Semnāni, using a descriptive-analytical method. The results of this research reveal that Ibn Arabi elaborated on the symbolism of chessboard and set the number of chessboard squares according to one hundred positions; he limited himself to the apparent meaning for some of the squares but used hermeneutic interpretations of symbols for those where the apparent meaning did not hold a solid ground. Meanwhile, Sheikh A’lā al-Dowleh Semnāni, in short, associated the characteristics of each of the chess pieces to the nature and features of human existence, creating a mystic-ethical chessboard of human existence in accordance with the chess pieces. Therefore, Ibn Arabi's symbolic system is very complex and mysterious compared to that of Sheikh A’lā al-Dowleh, and at the same time, it is indicative of valuable knowledge from the treasures of divine secrets.

The human mind, in the general sense, is the inspiration of the world of imagination, which is the way of God's knowledge. But innumerable questions in this category may come to mind, such as whether this imagination does not find a connection with God? Is there no such thing as imagination apart from man? If it exists, what is the position of this imagination? Is everything that finds its way in the world of imagination, is it right and should be accepted? And is this imagination the same as revelation? The purpose of this article is to examine the separate and connected imagination from the Arabic point of view. The research method is library and analytical. The results of the research showed that according to Ibn Arabi, God has made imagination a light with which the image of anything or matter can be perceived. Its light penetrates into nothingness and depicts it as existence. Imagination is the mostworthy of all creations called light, its light is not like other lights. The manifestations of the truth are perceived with it, and that light is the light of the eye of imagination, not the light of the eye of sense.

One of the most important issues in the field of Islamic mysticism and Sufism is Microcosm and the Macrocosm. It is discussed in Ibn Arabi's mysticism and plays a vital role in his mysticism and his followers. Since his writings are based on a special type of linguistics that may not have been used in the expression of any of the mystics, the description and explanation of the researcher of his mysticism should also consider the issues related to language and its belongings as a prior assumption. Examining Ibn-Arabi's Al-Tadbirat Elahiya shows that he uses metaphor to explain how the Macrocosm and Microcosm are matched. At the beginning of the book, Ibn Arabi presented a definition of metaphor that is exactly in accordance with the definition in the Islamic rhetoric, that is, in Sheikh Abdul Qahir Jarjani’s. The vital element in this similar definition of metaphor should be sought in "point of resemblance" which implies the formation and permanence of metaphor. After comparing Ibn Arabi's and Jurjani's definitions of metaphor and examining some examples of metaphors from the Microcosm and the Macrocosm, the conclusion was reached that two authors agreed both on presenting the definition of metaphor, and on the most important characteristic in the vehicle in the formation of the metaphor. Furthermore, Ibn Arabi applied this theory practically andontologicalyl, and obtained favorable results from it.

Theoretical mysticism is basically based on thinking. In this epistemological approach, seekers of the journey to God emphasize on exploratory thinking and intuitive insight into the manifestations of existence and divine gifts, but it seems that the view of the unity of existence in the manifestation of the nobility precedes the opinions. Theoretical mysticism also existed in Avestan Iran, which indicates the longevity of mystical concepts in ancient Iran. The purpose of this study is to evaluate and analyze the similarities between the concept of manifestation in these two mystical and theological disciplines, which are examined in a descriptive-analytical manner. Accordingly, the main question of the research is that what are the similarities between the interpretation of the manifestation of divine theological forms in the world of existence and the descent of Zoroastrian lands from the Minoan world to the world of creation? The results of the research show that the delay in the manifestation of God's knowledge in the facts of the creatures of the world of possibility is also observed in Avestan Iran. As in Mazdasna, the spiritual forms that reside in human bodies are issued from the center of truth and are known as Amshaspandan Faruhari; In theoretical mysticism, the spiritual form of the determinations of existence are known as the fixed nobles, which are manifested in the manifestations of the world, and the perfect human being is the manifestation of the essence of truth.

This abstract delved into the paleontological exploration of the concept of life and the methodologies employed to comprehend its multifaceted meanings. It specifically focused on the perspectives of renowned experts and philosophers from both the Eastern and Western worlds throughout the history of thought, such as Thaddeus Metz and Robert Nozick (1974-1938). The article centered on the viewpoints of Ibn Arabi (560-638 AH), a Muslim mystic and Sufi, regarding the understanding of life's essence. Although Ibn Arabi did not directly address the concept of meaning or explicitly seek to uncover the meaning of life within his mystical and philosophical framework, one could perceive the quest for understanding life's significance as an inherent facet of his philosophy. Through an analysis of the foundational principles underpinning Muhyiddin Ibn Arabi's mystical theories, it became possible to formulate a definition of life's meaning and his approach to discovering it. Of particular significance in Ibn Arabi's mystical discourse is the continuous "dialectical movement" stemming from his belief in the "unity of existence in bein", which manifested itself through the interplay of opposing elements, such as God and man, contrast (Tanzih) and comparison (Tashbih), and consequently, the naturalistic and supernaturalistic approaches. Thus, this article endeavored to comprehensively analyze and examine the Sheikh's viewpoints concerning various aspects within the realm of life's meaning.

Ibn Arabi has one of the most complex mystical-philosophical thoughts. He often uses a difficult structure and new terminologies in proposing various mystical issues. One of these issues is the plan of nobles fixed in the absence and consequently the ability. In the thought system of Ibn Arabi and his successors, the fixed principles are the scientific forms of objects in his knowledge that he noticed before the external determination. These scientific forms or the spirit of the phenomena in the divine science, in the form of good and bad, are later realized in external determination. Their realization is based on their abilities. That is, if it has the ability and ability to be bad, that creature will become bad, and if it has the ability and ability to be good, that creature will be good. This research, which is written in a descriptive-analytical way, seeks to investigate the ability from the point of view of Ibn Arabi and Shah Da'i Shirazi. The results indicate that Shah Da'i followed Ibn Arabi and expressed the same point of view in this issue as in many other mystical issues.

Wilayah (governorship) is the essence of prophet’s prophecy and mission, and it is considered as their root and mine, because there is no prophet or messenger unless he first received governorship and became a guardian, and received prophethood and mission according to the capacity of his governorship. Based on an examination of the thoughts of the mystics Shams Tabrzi and Ibn Arabi, it is known that based on his services and work, Ibn Arabi considers himself the end of Muhammadiyah's wilayah in his era. In his opinion, prophethood is of external nature while "wilayah" is of the inner nature. That is, prophecy is not repeatable and can be terminated, but the wilayah (meaning guardianship) is always going on and the matter of the position of guardianship and governorship is open and it is an internal matter, and anyone can become the possessor of guardianship or wilayah at any time, which has degrees, strengths, and weaknesses. Ibn Arabi attributes absolute and complete wilayah to the holy existence of Hazrat Amir (Imam Ali) and Hazrat Hojjat (a.s.), but he does not attribute absolute and complete wilayah to himself. In criticizing Ibn-Arabi's thought, Shams Tabrizi takes advantage of his own words and shows him the inaccuracy of his thinking. According to Shams, not only did the Prophet (pbuh) reach the extreme level of self-righteousness; but also, dealing with the Shari'ah through commanding and prohibiting people was considered an additional virtue over seeking the truth for him, not a defect in it.

Mystical ontology is one of the main topics in the field of Islamic mysticism; This issue became more apparent through the teachings of Ibn Arabi. One of the most important issues in ontology proposed by Ibn Arabi is the unity of existence. The main question of this research in general is what the viewpoint of Ibn Arabi (AD: 638 AH) and Ashraf Jahangir (AD: 828 AH) on the unity of existence is and what the commonalities and differences between the viewpoints of the two mystics are. Following this question, the present study, with a descriptive-comparative method, proves the proofs of the unity of existence from the perspective of Ibn Arabi and Ashraf Jahangir. Ibn Arabi is the author of the theory of the unity of existence; While Ashraf Jahangir is one of the students of Sheikh Ala Al-Dawlah Semnani; Nevertheless, he is one of the mystics who follow the theory of the unity of existence. In the worldview of Ibn Arabi and Ashraf, Quranic teachings and prophetic hadiths have a special place. In the discussion of manifestation, Ashraf impressed by Ibn Arabi believes in manifestation in existence. Ibn Arabi's worldview is mixed with mystery, which ultimately leads to “astonishment” and “awesomeness”; However, due to the predominance of theological thoughts and jurisprudential rules of Ashraf Jahangir, he has taken a more theological and jurisprudential context in proving the unity of existence; Nevertheless, in the general form of ontological issues, he tends to the viewpoints of Ibn Arabi.

The idea of the unity of existence in the history of Islamic mysticism is linked to the name of Ibn Arabi, and the influence of this idea is such that it can be claimed that there is no writing or poem about mysticism after Ibn Arabi that has not represented this idea in any way. The discussion of unity and plurality, which is one of the most important issues related to the idea of unity of existence and the concept of manifestation, has been due to its contradictory nature to explain and Enlightenment many allegories in the works of Ibn Arabi and his commentators. In this research, which has been done by descriptive-analytical method, the types of these allegories in the poems of Shams Maghribi, who is one of the most famous poets of existential unity in Persian poetry, have been studied and analyzed. Considering the remarkable influence of Shams al-Maghribi on Ibn Arabi and his works, it became clear that most of the allegories he used about unity and plurality are rooted in Ibn Arabi's own works, and he made the fewest poetic acquisitions in these allegories because of the way he used them. Ibn Arabi has been very careful about these allegories, and any intrusion and occupation by the Maghrebi could have distorted the concepts.

Environmental linguistics is one of the new approaches in linguistic research and a branch of social linguistics that studies the relationship between language and the natural-social environment of its speakers from a new perspective. According to environmental linguists, geographical environment and climatic conditions cause linguistic variations; as a result of which intellectual and cultural differences in an environment emerge. Tarjumān al-Ashwāq (The Interpreter of Longings) is a poem by Mohi al-Din Ibn Arabi, one of the prominent thinkers and mystics of Islamic mysticism who depicts Ibn Arabi's romantic feelings towards Nazam, the daughter of Sheikh Makin al-Din, during the poet's years of residence in Mecca. In this work, Ibn Arabi employs a language that has semantic correlates appropriate to the geographical environment of Mecca and the socio-cultural conditions of the residents of that environment to express his moods and describe the characteristics of his beloved. From the linguistic viewpoint, this work depicts a linguistic community representing the particular discourse of the geographical environment the lover and the beloved were residing in.  In the present study, with the aim of evaluating and recognizing the specific discourse of the poet's biosphere, the linguistic community and the lexical network of Tarjumān al-Ashwāq were categorized based on the biological, intellectual, and cultural components and indicators of Ibn Arabi's life environment; using a descriptive-analytical method and from the perspective of environmental linguistics. The findings of the study reveal the correlation between the natural environment and language, which has in turn affected the culture, vision, and worldview of Ibn Arabi as one of the users of that environment

 The novel is one of the most difficult literary arts, and it also seems easy because it provides the writer with the freedom of action in narrating the events of people's lives and their reality, and this work may be realistic or imagined. The novel includes many topics that occupy novelists, so we find a variety of topics, including the psychological novel, the realistic novel, and the historical novel that is concerned with the historical aspect of human life and combines reality and imagination. The presence of the historical novel has become a strong thing in the Arab narrative scene. Indeed, novels that evoke history, such as the novel “Mawt Saghir” by Mohammed Hasan Alwan, or reproduce history through imagining artistic and experimental mechanisms, compete strongly in literary prizes. The aforementioned novel also won the Arab Booker Prize 2017. The general context of “Mawt Saghir” is based on the biography and travels of Ibn 'Arabî and the continuity between narrative narration and mystical revelation with the employment of Islamic history and the turbulent conditions in it. We have decided that the subject of our research should be about “the employment of history in the novel Mawt Saghir by Muhammad Hassan Alwan.” Among the reasons for choosing this topic there are subjective and objective reasons: As for the reasons for subjectivity are our inclinations to the novel, the objective reasons are to search for the writer’s goal in relying on the employment of history in His fictional work. But the important question is: How did "Muhammad Hassan Alwan" employ the element of history in his novel " Mawt Saghir"? And to answer this question, we relied on the descriptive-analytical method that no study can dispense with. After the study, we reached a set of results, namely: that the novel makes history in the era in which Ibn Arabi lived, until his death in Damascus, a framework for it, and the novelist’s endeavor to employ history is to touch beauty and influence human souls and minds by attracting and suspicious of the reader. The beginning of the events of the novel takes place in Andalusia, which makes the reader feel that he is traveling through time and living that historical era between its palaces, gardens and sports thirty pages) of the novel, then they returned to overlap and rotate together until the end.In its narrative discourse, the novel is based on the language of the era in which Ibn Arabi lived and the culture of Sufism that is part of his life, but in the same case it targets the present and its language enjoys the poetics of the culture of the ordinary reader in the current era.The novelist built his novel on an important stage of history, a time of conflict between the Almohads, the Almoravids, the Ayyubids, the Abbasids, the Seljuks, and a lot of strife and wars.In the text of a Mawt Saghir, Muhammad Hassan Alwan combined the historical and the imaginary (historical characters versus imaginary characters and an imaginary place), so he proceeded from the narrative imagination to talk about the real history.The novelist relied on contemporary narrative techniques towards the mechanisms of narrative intersection resulting from the intersection of narrative time (recall and anticipation).The writer was able to control the historical characters, and subject them to the imaginary side. One of the artistic characteristics of the novelist in the novel is the temporal intersection that stops the reader when reading the novel, as we find it at the beginning based on the present tense that embodies the end of the narration, and then returning to the beginning through remembrance.As for what is related to the description of the place, the writer has linked it to his relationship with the characters, that is, the character is the one who performs the description process in itself, as a result of the impact that the place leaves on the character. The writer's ingenuity in his depiction of the place became apparent to us due to his interest in it, as he used his artistic imagination, so the places came as if they were immortal artistic paintings.

Problem Statement: 

According to Carl Gustav Jung, in addition to the personal unconscious, human beings have a common part called the collective unconscious. The contents of this part of the soul and mind are archetypes. Archetypal critique is one of the main approaches of contemporary literary criticism that explores the nature and characteristics of archetypes and their role in literature. Among these archetypes in the present study, the archetype of anima is discussed. Anima is the feminine half of men’s existence that can change under the living conditions of any person and its positive and negative manifestations can be manifested. In the field of literature in different cultures, we also see the birth of strong themes by this archetype, so it is necessary to study products such as novels that are more dependent on the individual’s consciousness based on psychoanalysis. In this regard, the present study investigates the manifestation of this element in the psyche of Ibn Arabi in the novel Mawt Ṣaghir (Minor Death) by Mohammad Hassan Alwan, a prominent Saudi writer. Using a descriptive-analytical method, this paper shows that anima has a significant effect on the creation of events and incidents in the story and has created grounds for conflict between the characters. The findings indicate that the positive manifestations of the anima have been manifested in the form of lover, guide, otad, etc. 

Research Methods: 

One of the most popular types of literary criticism in recent decades has been psychological critique based on Jung’s theories. Jung’s school of psychology, known as Analytical Psychology, is especially famous for its collective subconscious and its contents, the archetypes. In addition to the individual unconscious, Jung believes in a deeper layer called the collective subconscious for the psyche, which is common to all human beings. One of the most important archetypes that Jung addresses in his theories is the anime archetype, which represents the female psyche. In other words, “Jung was the only twentieth-century psychologist to distinguish between male and female psychology” (Sanford, 1980, p. 5). This study analyzes the manifestation of this element in the psyche of Ibn Arabi's character in the novel Mawt Ṣaghir (Minor Death) by Mohammad Hassan Alwan, a prominent Saudi writer. Considering that the archetype of anima at different levels is reflected in the main character, familiarity and integration with one's own anime lead to what Jung refers to as the archetype of happiness, explaining why research is needed.

With the help of the evidence extracted from the novel, this paper deals with the similarities of Ibn Arabi's mistress to the concept of anima in Jung's theory and shows that the descriptive-analytical method has a significant effect on creating events and incidents in the story and the context of conflict it has created. The findings of the study indicate that the positive aspects of the anima are manifested in the form of lover, guide, otad, and so on. In sum, the characteristics of the anima that Jung referred to are consistent with the characteristics that Alwan intended for the characters. In other words, obvious manifestations of the archetype of anima can be seen in the Mawt Ṣaghir of Mohammad Hassan Alwan, which reminds us of the influence and role of the collective unconscious in the creation of this work.

From the very beginning, Ibn Arabi's opinions spread and received a special acceptance in the Central Asia and India, and "during a period of nearly eight centuries, the brains and thoughts of a great number of the best and most sincere researchers were occupied by these opinions." (Ibn Arabi, 2007, preface: 91) Most mystics after Ibn Arabi were influenced by his opinions and thoughts. Those who disagreed with the Grand Sheikh were mostly Muhaddiths, jurists and those scholars who were referred to as outwards Ulama. Although these scholars were very prominent in knowledge and science, most of them were not aware of the indoor truths and sciences, for this reason their opposition was ignored. (See: Nadvi, 2004:182). The first refutation of Ibn Arabi was written by Muhammad bin Umar Damishqi (died in 652 AH) and the first book against Fusous al-Hikam was written by Imad ad-Din Ahmad bin Ibrahim Hanbali (died in 711 AH) called "Ashi’ta an-Nusous fi Hatk Astar al-Fusous". In Persia, the first voice of protest apparently arose not from among the jurists and theologians, but from among the mystical circles. The famous mystic Sheikh Rukn ad-Din Abu al-Makarim Alaa ad-Dawlah Semnani (659-736 AH), called Ibn Arabi a "great man", but he did not like his belief of the unity of existence. (See: Ibn Arabi, 2007, preface: 40) Two other personalities have also proposed the theory of Monotheism of Witness in front of the theory of the unity of existence; one is Ibn Taimiyyah (661-728 AH), a famous muhaddith, theologian and jurist (Jalili, 2020: 73) and the other is Shaikh al-Islam Ahmad bin Yahya bin Muhammad Hashemi Manyari, one of the great scholars of the Indian subcontinent. (Dabiran, 2006: 47). Abul Hasan Ali Nadwi believes that "among the critics of Ibn Arabi, Sheikh Ahmad Sarhandi is the only person who, while he himself has actually passed through the valleys of mysticism and its stages, was able to comment on the unity of existence like an eye witness and with full confidence. He could say that I know every bit of this alley." (Nadvi, 2004: 188). He rejected Ibn Arabi's theory of unity of existence by proposing the theory of the unity of witness, redefining his ontological concepts.

The upcoming research has been done by using study and library tools, especially by studying the text of the three-volume book of Sheikh Ahmad Sarhandi (the Letters) and by the method of critical analysis of the text Topic In the Islamic world, three types of explanation of the existence can be distinguished: theological explanation, philosophical explanation and mystical explanation. (Turan, 2010: 176). In the first stage, all the theologians, philosophers, and mystics agree that the ancient and eternal independent existence belongs only to the Almighty God, but they differ on how to attribute the existence to the creatures. The theologians say: the beings of the world have real obtained existence, which means that their existence depends on God's will and creation. Some Muslim philosophers believe that the existence of creatures has a ratio relation with the existence. In this regard, mystics are divided into two groups:Those who believe in the theory of the unity of existence, and Ibn Arabi is the leader of them, consider the existence of creatures to be illusory (which have an external appearance). b. The supporters of Wahdat al-Shohoud, headed by Sheikh Sarhandi, consider the existence of creatures to be an illusory shadowy existence. (Usmani, 2006:252; Abbasi, 2003:87).According to the mystics, acceptance of the personal unity of existence is the prerequisite of believing in the actual infinity of God; because God is an infinite and unlimited existence; if we consider His existence limited, we have accepted some of His perfections and refused some other ones. Accepting such a limitation is a defect, and God is free from any defect. Therefore, the prerequisite of God's existence being infinite and unlimited is that it encompasses all actual existence and reality and leaves no place for other existences in its width or length; therefore, the existence and existed will have a real and essential example, which is the Almighty, and all possible multiplicity and virtual beings must be interpreted any way in the heart of this infinity. (Yazdan Panah, 2019: 266) In the works of Sadr al-Mota’ahhileen, personal unity can be approached through the infinite and limitless nature of God Almighty. (Vahedjavan, 2018:146) According to Sheikh Sarhandi, the way to get rid of this problem is the one adopted by mystics and Sufis who consider the world to be "illusory". (Sarhandi, 1381:3/512) Of course, this illusion is not the illusion that the sophists claim, but it means the illusion which God created it in the stage of illusion and exists in the level of illusion, "and in saying illusion, no prohibition is necessary because it is in the color of existence, and the eternal rulings and transactions and immortal blessings and torments are related to it. It is a different illusion from the illusion a foolish sophist believes in it which is a mere imagination. (Ibid: 3/512 and 513)

Sheikh Ahmad Sarhandi has redefined Ibn Arabi's ontological concepts such as the levels of existence, the level of illusion, the level of proof and manifestation of the universe, the unity of existence, the difference between the creator and the creature, the plurality and the five demotions for God. For example, by rejecting the theory of the unity of existence of Ibn Arabi, he put forward the unity of witness in contrast to it, and considered the position of existential monotheism as the position of the heart from the point of view of verve and intuition, which the people of mysticism usually experience it, but he does not consider it the end of mysticism, and he believes that it should be passed.The result of the research shows that Sarhandi agrees with Ibn Arabi that the universe has an imaginary existence, but the level of illusion in his view is different from what Ibn Arabi intended. In his opinion, Ibn Arabi's mistake is that he considers an illusory appearance as an external appearance, while the objects of the world that have been stabilized by God's will are in the level of illusion, and we as part of the world, are in the same level; therefore, we do not have access to the outside. It is beyond this world and is superior to our intuition and feeling. What we see and feel are all in the realm of illusion, and the external being is beyond our understanding and separate from the world.

 The present study expresses the common views of Rumi and Ibn Arabi on the levels of Prophet Moses (AS) in the field of Islamic mysticism. Ibn Arabi and Rumi have many common views and thoughts about this divine prophet, and the reason for this is their common intellectual foundations, especially the Holy Quran, as the main source and source of knowledge, and then Islamic hadiths and teachings and statements of previous mystics. Therefore, both mystics have provided comprehensive definitions regarding the position of Moses in the system of creation. In this article, with a descriptive-analytical method, expressing the basics of Rumi and Ibn Arabi's thoughts about the hierarchy and existence of Moses, with similar allegories by him with five axes: A: The sincerity and transcendence of Prophet Moses, B: The order of completion, C: The murder of the children of Israel by the order of Pharaoh, D: The controversy and victory of the miracles of Moses over the magic of Pharaoh, p: The murder of the children of Israel. Belief in the moments of death, according to Ibn Arabi and Rumi, and after explaining and applying common and different concepts and components, we have achieved the same results.

In mystical texts, the abrogation of Islamic Laws by wise fools (Uqalā al-majānin) is one of the most frequent issues that has been interpreted in various ways. By using descriptive- analytic method, the present article attempts to explain the theoretical approaches of Sufis about the abrogation of the Islamic Laws by wise fools and to recognize the causes of it from their point of view. An attempt is made to answer these questions: In mystical anthropology, which human faculty is related to Islamic Laws? If the intellectual faculty declines, is there any other faculty related to these Laws? Considering the fact that the wise fools have a kind of intellect, can they be considered as obligated to enforce Islamic Laws like other wise men? The findings of the study show that the Sufis believe that the wise fools receive Divine inspirations and experience a state of intoxication and these spiritual modes justify their behavior. According to some Sufi theories, the decline of intellect and consequently the abrogation of Islamic Laws is a gift from God; and some Sufis consider the intoxication state of a wise fool as constant praying. The aim of the research is to study the reasons for the abrogation of Islamic Laws by wise fools from the point of view of Sufis, especially Ibn Arabi and Ayn al-Quzat Hamadani.

One of the prominent figures of mysticism and etiquette in the ninth century AH is Shah Dai Shirazi, who in his Masnavi, the deepest mystical issues such as (unity of existence, monotheism, desire, abstraction, taste, discovery and intuition, poverty and annihilation, etc Has expressedIn this article, we will use a descriptive and analytical method to analyze the linguistic and rhetorical structure of the six Masnavi of Shah Dai (observation, treasure, forty mornings, four grasses, spring of life and love letter) from different aspects.The results of the research indicate the accuracy of the meanings, the firmness of the words and the thickness of the words of Shah Dai in the Masnavi, and regardless of the mystical musharraf and Sufi mysticism; His passions, ecstasies and moods are a separate source of taste, enthusiasm, accuracy and tenderness. The prominent thought and theme of these Masnavi is the same as the conventional thoughts of mystical poets. The traces of mystics such as Ibn Arabi, Attar and Maulana, Sanai, Shah Nemat alHakh Vali, Qasim Anwar and Hafez are evident in her works.The style of these Masnavi is a combination of Khorasanian and Iraqi styles; In such a way that they have taken some linguistic features the Khorasani style and the subtleties, burning and melting from the Iraqi style.Punctuation and the art of repetition at the phonetic levels; The Meccan metaphor, such as the observations of Vatmih at the rhetorical level, are among the most prominent literary arrays used in these poems.

The reflection of Ibn Arabi's mystical foundations in the mystical schools after himTheoretical mysticism, as a particular epistemic system and worldview, was founded by Mohiuddin bin Arab. With the emergence of Ibn al-Arabi, a full-scale theory, both in terms of cosmological theology, and in terms of soul science and anthropology, suddenly emerges. Mohiuddin has explicitly regulated and disseminated the Sufi beliefs, which until then were implicit in the words of the Sheikhs of Tariqat. As the supreme exponent of Islamic mysticism, he had such an impact on esoteric schools and practices that there was virtually no Sufi doctrine and belief, after Ibn 'Arabi, presented in a pristine school of thought that was in no way influenced by his mystical method. This essay reflects Ibn 'Arabi's mystical elements (unity and unity, perfect man and the word, holy and sacred grace, manifestation, first intellect and reserved discipline, fixed lords, etc.) in the works of some of his commentators and followers, such as Sadr al-Din Qunawi. , Fakhroddin Araghi, Abdolrahman Jami, Sheikh Mahmoud Shabestari, Seyyed Mohammad Noorbakhsh, Shams Maghreb, Mulla Sadra Shirazi and a number of Shiite thinkers are discussed in a comparative-analytic way using library resources. The result is that Ibn Arabi, with a semantic approach and by establishing a kind of intuitive reasoning that was supported by tools such as cryptic thinking, interpretation, idiom and metaphorism, put many of the concepts of the former mysticism into a theoretical system based on the notion of "pantheism".

Metaphor has long been increasingly attracting literates’ attention in its literary and rhetorical form. However, thanks to the views put forward by Lakoff and Johnson with regard to conceptual metaphors, the metaphor gained a widespread and significant meaning. One of the metaphors which has received a good deal of attention in Persian literature in terms of literary aspects and the creation of artistic creativity and aesthetics is the metaphor of idol. Because mystics have conveyed mystical impressions about many terms and concepts of literature, they have made use of different conceptions and interpretations in regard to the idol metaphor. This term is of high importance in relation to religious interpretations; because idolatry has been accompanied by punishment; for this reason, considering that they have primarily focused their attention on divine compassion in their viewpoints, some mystics including Mowlavi, Shabestrari, and Ibn Arabi have had a tendency to use idol in its nonmetaphorical manner. Comparatively, there exists a similar theory in Hegel’s thoughts as to the field of sculpture. Being contingent on these cases, the present paper seeks to prove this issue that conceptual metaphors have long been drawn upon by thinkers and, especially mystics in their interpretations. Even though these thinkers have not taken advantage of the system and framework presented by Lakeoff and Johnson, they have set forth this issue in another form and format.