Abstract:
Ibn Arabi can be considered one of the greatest and most productive mystics, even Islamic scholars of all ages. In addition to creating huge transformations and developments in Islamic mysticism, he compiled and organized it in an unprecedented way. Among the unique works of this great mystic is a famous book called Fuss al-Hakm, which according to his own words, he was commissioned to write it during a revelation by the great Prophet of Islam. During the past centuries, this book has always been criticized and commented on by mystics and researchers of theoretical mysticism as a valuable and unique source.Among the technical explanations of this book is Daoud Kaysari's commentary, which has long been used as a textbook by teachers of theoretical mysticism and has attracted the attention of critics and researchers in the capacity of essay writing and annotation. Among these criticisms, we should mention Imam Rahel's scholarly and scholarly criticisms, which were written in the form of comments on both the preliminaries and the commentary section of Kaysari's Fuss.These comments can be divided into three categories based on their content: impeachment comments, suggestive comments, and critical comments. In the series of articles that we will follow from now on, the goal is to introduce the commentaries of the third part, which actually contains the specific views of the Imam on mystical issues and issues, and to describe and interpret them and possibly criticize them.In this issue, we first introduced 26 of these critical essays, that is, about a third of this collection, and then explained the first essay among them. We hope that with this small effort, we have taken a step, albeit a short one, in the way of getting to know Islamic mystical works in general and with the Imam's mystical works in particular and with this exquisite work in particular.
Machine summary:
11- In Tafsir al-Qayl al-Aqoom [1368: 48-49], it is possible that this phrase belongs to the text of the text: "Mommad al-Hammam" which means that every effort on the part of the companions of the hearts and people is due to the effort of the Messenger and his family.; Rather, every effort is the shadow of his effort and the manifestation of his power over the nations, and this is in accordance with the taste of the people of knowledge; Because all the prophecies and provinces are the shadow of his inherent prophethood and absolute sovereignty, and there is no call except to him, no supplication except to him, and no kindness except to him, as it says in the Qur'an: '' 'Ta'badua ibn' '' '' s' '' ''ies',' '' s' '''ies', ' It is another clericAs the Prophet (PBUH) himself said: "Ali and I are the two fathers of this nation" and this is one of the meanings of God's judgment and one of the meanings of parents. 17- In the meaning of nobles [1368: 56], here the meaning of nobles is not foreign nobles or fixed nobles, contrary to the prescription of the commentator; Because the goal of creation and manifestation is nothing but the essence and the names, also the nobles are the mirror of the manifestations, not themselves, and this is in accordance with the hadith of Qudsi, "the hidden treasure"; That is, I would like my essence to be known as the position of Kenzit, which is the position of unity and hidden multiplicity.