unity of being

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

An analysis of the relationship between the literature of Mohammadreza Sangari and Neo-Sadrian philosophy, particularly concerning the concept of freedom, reveals a deep interconnection between these two domains. Sangari, employing a poetic and emotive language, has translated complex philosophical concepts into a simple and accessible form for the general public. This approach has contributed to the removal of philosophy from the exclusivity of elites, making it a subject of public interest. Moreover, the concept of freedom in Sangari’s poetry and Neo-Sadrian philosophy is rooted in shared foundations. Both emphasize the unity of being, movement toward perfection, the role of love and knowledge in human life, and the struggle against oppression and injustice. By drawing on his personal experiences, Sangari has linked philosophical concepts to the everyday lives of people, facilitating a more practical engagement with these ideas.In summary, Sangari’s literature has played multiple roles in expanding philosophical culture. Through the democratization of philosophy, the establishment of an emotional connection with the audience, serving as a model for younger generations, promoting humanistic values, and fostering a spirit of inquiry and critical thinking, his literary works have given philosophy a more popular and accessible dimension. Consequently, it can be argued that Sangari’s literature, acting as a bridge between philosophy and literature, has significantly contributed to the elucidation and expansion of the concept of freedom in Neo-Sadrian philosophy. Overall, this analysis demonstrates that Sangari’s literature is not merely a literary work but also a powerful tool for the dissemination of philosophy and human values. A study of Sangari’s works enables a deeper understanding of philosophical concepts, including the notion of freedom.

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.

The current research was conducted with the aim of comparative analysis of the concepts of "love-seclusion and unity of existence" in Rumi's Masnavi and Eckhart's Paris questions. This descriptive and analytical research was conducted using library sources and showed that Rumi and Eckhart consider the unity of existence as the basis and foundation of mysticism. Also, love is very important for Maulvi, although Eckhart considers love to be very important, but he praises the position of piety (solitude, seclusion, isolation) more than love.

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 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.

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.

One of the most important mystical ideas that have been common among mystics for a long time and have been expressed in different ways is the subject of the unity of existence. This idea of monotheism, influenced by Muslims' belief in the oneness of God, has existed in the words of mystics since the beginning, and traces of this type of thinking can be seen in the texts of mystic poetry and prose. In the works of Ibn Arabi, this topic becomes a theory under the title of "unity of existence". In his works, Ibn Arabi explained the theory of the unity of existence and explained and expanded it. This subject has been widely discussed in mystical works after Ibn Arabi with terms such as "unity", "multiplicity", "unity in plurality", "multiplicity in unity", "unity of intuition" etc. Mystics and poets following Ibn Arabi's ideas, after him, have tried to explain this issue in their works and have turned to allegory to explain this topic. Asiri Lahiji is one of the commentators of Ibn Arabi's thoughts. The unity of existence is one of the most important themes of his works. He has used various similes to explain his thoughts of existential unity. In this research, we intend to analyze the allegories of the unity of existence in the works of Asiri Lahiji with the descriptive-analytical method and library tools. The purpose of the research is to answer the question of how the unity of existence is expressed in Asiri's thought .

Binary oppositions have long captivated mystics and are a focal point for structuralists, who often build the foundation of texts around them. By emphasizing these dichotomies, they aim to unveil a unified system and gain deeper insights into the text. In "Mouton Sageer" (A Small Death), binary oppositions play a central role, and this study examines their significance in the story of Hassan Alwan through a descriptive-analytical approach. Drawing from Ibn Arabi's mystical themes, the research delves into the perspectives of Iranian mystics to elucidate the author's underlying framework. The title "A Small Death" symbolizes an earthly love that undergoes a transformation, elevating a mortal being to a celestial realm and fostering a connection to true love. Alvan's work strives to expound upon an intellectual system rooted in binary oppositions, illustrating a mystical concept of "unity in plurality" where love serves as the unifying principle. The ultimate goal is to bring harmony to the current world, transcending conflict, as Alvan posits love as the key element that binds individuals together.

The concept of unity is one of the spiritual, ambiguous and fundamental concepts in the field of mysticism and philosophy. And metaphor is the main and most important tool that the mystic poets, including Biddle Dehlavi and Rumi, have used to make tangible abstract mystical concepts such as unity. In this study, we will examine and analyze unity in the Masnavis of these two great poets (Erfan, Telesm e heyrat, Mohit e azam, Towre marefat and Masnavi e manavi) based on the theory of cognitive metaphor. After identifying the types and cognitive functions of metaphors, we will determine the views and ideas of Biddle and Rumi through them. After examining the works of both poets, we find that Rumi used more metaphors referring to natural, accessible, and religious things; Biddle, on the other hand, used more metaphors about human artifacts. Accordingly, in line with their pedagogical intentions in using metaphors, Rumi's main aim is to make the unit more comprehensible to the audience; but Biddle has also sought drama and thematization. Both put more emphasis on the use of some metaphors under the influence of their geographical environment, lifestyle and life experiences.

Abstract; The evoltion of the concept of love in the thought of the Muslim mysticsIn Edifications of love come to mythological teachings and religions. Philosophers, too, spoke of the theories of love. with interest from the teachings of god - human and their loving experiences, Points ,mystics have an important insight about their love and its mysteries. ,Rais to love ,inclination, agreed, devotion, in mystical behaviorcan lead to love, According to mystics, whether it is with the consciousness whether or not before or after that, despite the prohibition of love and Inexperience and its problems but because of the knowledge, the natural beauty, mysterious of its being manifestation appeared. Plain lawful mystical love with a sort of mystical understanding Was combined. In evolutionary satiety Slowly it shifted its place to an important Unity of existence. In spite of the Sufis that they had known of the the secret of love But in the course of its reign there was clearly no time to express and the peak of the acme of the thoughts Sufis and a new paradigm emerged in sufism . in this context, the narrative of the roots, the evolution of the concept of love and love n relation to the knowledge in islamic mysticism, comparative analysis has been studied. Keywords: hobb ,love , gnosis, mystics ,unity of existence

"Existence" and "being" are fundamental concepts in Islamic philosophy and mysticism. These concepts have been extensively addressed in the history of Persian literature and thought in many mystical and philosophical works. This includes the works of the Safavid period, which are no exception. In particular, Rasā’el-e Dehdār and Osul al-maʿāref, representing the Iranian and Shia currents of thought in the Safavid period respectively, delve into the important cognitive concepts of God, existence, and being. These concepts are depicted through conceptual metaphors within these two works. This study adopts a descriptive-analytical approach to examine the prominent existential metaphors present in Rasā’el-e Dehdār and Osul al-maʿāref, and explores their connection to the social and intellectual discourse of the Safavid period. The central hypothesis of this article posits that ideas of graded unity, numerical unity (Oneness), and existential unity have emerged and manifested themselves in the form of metaphors such as the sun, the spot, and the sea. By examining and comparing these metaphoric images and their clusters, we aim to shed light on the shared intellectual foundations of these three schools of thought, which reflect the ideas of Iranian Shia Sufism.

In the search for signified in the source text, it is the translator's thought that plays a primordial role. By reflecting the sentence as a symbol and its referent in the source language, an image is produced for the translator. This image crystallizes as the mental image or unit of thought in the semiotic triangle of Ogden and Richards. This unit of thought may or may not be compatible with that of the image emerging from the source text. So, during this process, how does the dominant unity of thought of the source text become concrete for the translator and his translation? And this concretization depends on what elements? In this research, by comparing the mental image and the unit of thought caused by the association between the referent and the symbol in the source text with the translated text, we study its modifications in this translational transition. This study aims to understand the phenomenon of the translator's creative thinking, which is based on the mental image emerging from the source text. To concretize the angles of the semiotic triangle in translation, we take advantage of certain propositions taken from Michel Strogoff by Jules Verne. The translator's effort to crystallize the thought he had received according to the original text is intelligible. Although a translational concretization is not a mirror of the thought of the source text, it can embody the original phenomenon, if it includes its semantic elements.

Comparing the opinions and thoughts of Rumi with the opinions and thoughts of the orators and thinkers of the following centuries, with any language and from any society, has always been a common and popular task that has been done by researchers in the field of comparative literature. In the meantime, the comparison of the thoughts of Anne Marie Schimmel - the German Orientalist and Maulana scholar - was neglected, especially in the discussion of "unity of existence", which the authors of this essay decided to discuss the mentioned topic by comparing the system of Schimmel's "Naghme Ney" with the poetry and prose works of Molavi.

Since the current research is based on a theoretical study, the search method is phishing from library sources and other reliable scientific sources, and the research method is descriptive-analytical.

Anne-Marie Schimel, apart from being very influenced by the philosophical-mystical culture of Iranian thinkers and poets, especially Rumi, in the composition of "Naghme Ney", which is a collection of her various lyrical poems, discusses mystical and intuitive topics in her Orientalist research. is also depicted. This effectiveness is to the extent that Shimel employed many symbols and signs of Rumi's works in this direction in his literary images and embellished the speech with them.

The Naghme Ney, like a transparent mirror, reveals the taste and knowledge topics of Iranian mystics - especially Rumi. The center of Schimel's attention in this book is the issue of the unity of existence and the implications of this discussion, namely "unity in plurality" and "plurality in unity". Even in the poetic explanations of Rumilan, Shimel has made use of his various symbols and similes in his "Masnavi", "Ghazaliat Shams" and "Fih Mafih" in his poetic explanations.

This article seeks to use the proposed new critique method to study the poetry of " sabue teshne ...The Thirsty cebu" by Mehdi Akhavan-Sales, while explaining some of the key words and components underlined by the new critique, such as "tension" , "Subject" and "aironi ", to use them as an applied critique of this poem. Aiming to this , by reading precisely the poetry and examining the contradictions and inconsistencies and referring them to the main line of the poem, how the effect is configured. In this process, the audience is introduced step-by-step through a practical action critique from the perspective of new critique. The result of this research is that the components of the work are organized in harmony with each other and with the internal unity, and beyond the contradictions, poetry is the integrity and unity of organism.

From the early examples of mystical sonnets (ghazals) in Persian literature to the present day, the expression of love and the depiction of amorous states have had a special place and extensive manifestation in mystical themes. ʿAttār’s ghazals should be considered as early examples of such poetry that blends amorous and mystical themes. The theoretical elaboration and mystical coding of this integration can also be extracted from within ʿAttār’s ghazals. The theoretical foundations of integrating love and mysticism need to be sought primarily in the mystical belief in the Unity of Existence. Linguistic, stylistic, and mystical analysis of the concepts of form and meaning reveal the structural link between love and mysticism in different layers of ʿAttār’s compositions. This article examines the amorous-mystical structure of ʿAttār’s ghazals and deciphers his unique symbolic language in this field, drawing on the existing literature on the meanings and themes of Persian ghazals until the 8th/14th century. The examination is also conducted by employing theoretical mysticism, cognitive linguistics, and deconstructive stylistics centered around the dichotomy of form and meaning. The research adopts a library-based approach, accompanied by inductive data collection and classification, as well as qualitative, explanatory, and exploratory analysis, leading to several main findings it elucidates the formation process of several commonly used symbols such as “locks of hair,” “face,” “beauty spots,” and “lips” in ʿAttār’s ghazals; it critically examines the stylistic discussion of “integrating love and mysticism”; and it analyzes various aspects of form and meaning in different linguistic, literary, and mystical domains.

The unity of existence is the most central topic in the mystical thought of the great Islamic mystics and one of the most controversial issues in the history of Islamic philosophy and mysticism even among Western researchers. Almost all other issues of mysticism are related to this issue in some way. The unity of existence is a thought, but the unity of intuition is a personal experience that can pave the way to understanding the unity of existence. The issue of monotheism as addressed by mystic thinkers is so complex and hard to cope with that scientists from philosophy and Kalam have failed to grasp it. Therefore, they have denied and even excommunicated its followers. In this article, after dealing with the concepts of the unity of existence and intuition and presenting a brief outline of the unity of personality, three wrong conceptions of this theory have been presented. In the following, an attempt has been made to present a correct and understandable view of this theory by presenting the correct mystical interpretation of it with reference Sadra's philosophy and the three virtues, and by clarifying the reasons why jurists and theologians oppose it.