“Know yourself” according to the Qur’an and Sunna (Ibn Arabi’s View)
“Know yourself” is a principle that many theosophists, even before Socrates, have emphasized. But the Philosophers’ approach to this principle is different from that of mystics. According to the philosophers, the self is nothing but the soul (al-nafs) in a general concept. But for Ibn Arabi, the real Self is much deeper than the soul. This paper will address the following questions:
Symposium: Religious Authorities in Middle Eastern Islam
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The attempt by the assassins of 11 September, they do religiously to legitimize, the question of the religious glue standards, as well as the authorities that these standards define and interpret, with a new focus. Each religious community has authority, which is within a partly established, some more flexible reference frame moving in the three major monotheistic religions in the revelation of notes, supplemented by a canon of normative texts given. Among the texts appear in a fascinating interplay persons religious authority as a mediator. This must not be based solely on texts: Especially in the past raised mystics and individual religious and political leaders claim to know their own esoteric quality. In the modern increasingly religiously educated laypersons with the authority of "traditional" religious entities in question to itself access to religious truth to seek to impart religious knowledge and even their own interpretation to claim expertise. However, the role of religious and political leaders, bodies and institutions more klärungsbedürftiger. The symposium is in a primary approach akteurszentrierten the grounds that the form, function, mediation and, where possible, including the reception of religious authority in the societies of the Middle East and follow from methodological and practical reasons special emphasis on Sunni Islam as Shiite stamp set .
The Students Of Ghiath al-Din Mansour Dashtaki ShiraziFollowing the demise of Ghiath al-Din Mansour, and due to the political situation and ideological contradictions as well as firmness of the central Safavid rule, the gathering of the scholars in the capital, on the one side, and the conflicts of Ghiath al- Din and the Safavid reign on the other side and with due consideration of the enmity shown by some of the rulers towards theosophy and philosophy, a great pressure was exerted on the Shiraz School from various sides which led to the migration of the Dashtaki family to remote countries, such as India, Mecca and Medina. An Introduction to the Shiraz School, Mir Ghiyath al-Din Mansour DashtakiGhiyath al-Din Mansour Dashtaki was a famous thinker who wrote on issues ranging from jurisprudence, logic, philosophy, gnosis and interpretation to literature, mathematics, medicine and astronomy. He is well known for his rebuttals to the opinions held by Jalal-al-Din Dawani reflecting his juvenile, quarrelsome attitude in them. Dashtaki developed a much milder attitude later in his life and adopted a less controversial view in debates. This shift of attitude made him even praise Dawani in some of his later books. The Theory of the Unity of Being and its Demonstrability from the Viewpoints of Mulla Sadra and Ibn 'ArabiThe theory of the unity of being (waadat al-wujud) as viewed by Ibn 'Arabi and Mulla Sadra is, before being a philosophical approach to the world of being, is a special interpretation of religious texts concerning God and His attributes. It is also a conceptual interpretation of mystical unveilings. The people of knowledge themselves have subcategorized this theory under the most fundamental religious principle of tawhid (the unity of God) and referred to it as tawaid al-khass, or even tawhid al-akhass al-khawass. Religious Experience, Mystical Experience and the Criteria for Distinguishing them from Ibn Arabi's ViewpointThe subject of "religious experience" has been discussed in the two or three recent centuries. But the elements of this subject consists in the reports that different mystics have mentioned about their experiences. In this paper at first the characteristics of religious experience has been discussed from the viewpoints of some modern Western Scholars. Then these characteristics has been compared with Ibn Arabi's views in this relation. Thirdly "Imagination" has been introduced as the center of Ibn Arabi's discussions on the religious experience. Critical Edition of Maqâmât al-‘Ârifîn Ghiâth al-Dîn Mansur Dashtakî (Ghasem Kakaie)The Philosophical School of Shiraz has been the most active philosophical school in a specific historical period that has been wrongly called “ the Period of Cessation” by some researchers. This school connects the Philosophical School of Marâgheh, whose most prominent figure is Khâjeh Nasîr, with that of Isfahân, whose most outstanding figure is Mullâ Sadrâ. A Study of Ibn 'Arabi's School Of ThoughtWith no doubt, Ibn 'Arabi is one of the greatest thinkers in the history of man's ideas. However, there is a great confusion among scholars as to which school of thought he belongs. Some consider him the father of the theoretical mysticism, and some others do not consider him a mystic, since he is a system maker and has no mystical experience according to this opinion. Making direct references to Ibn 'Arabi's works, it will be proved that he is certainly a mystic, and has no relationship, whatsoever, with philosophy and philosophers. Imaginal Worlds: Ibn al-Arabi and the problem of religious diversityBy:William C. Chittick Translator: Ghasem Kakaie عوالم خيال: ابن عربي و مسئله اختلاف اديان Keywords:philosophy, philosophic, islamic philosophy Price: $19.00 An Introduction to Different Readings of the Theory of Wahdat al- WujûdThe theory of Wahdat al- Wujûd is one of the profoundest achievements of mysticism and one of the secrets of the history of ideas. Mystics are of different opinions on this matter. Philosophers who have analysed this theory have offered different and sometimes contradictory readings regarding this theory. Thinkers including philosophers, theologians, and some jurisprudents, who have not traversed the path of mysticism, have pointed out the shortcomings of this theory from their own views, and have considered it incompatible either with intellect or religion. |
