Irfan

ÖZ: Bu çalışmada unutulmuş yazarlarımızdan biri olan İrfan tarafından kaleme alınan ve 1912’de yayımlanan Matmazel Anjel adlı roman incelenmiştir. Roman; kurgusu, konusu ve barındırdığı örtük iletiler göz önüne alındığında “Türk Tarihinde Ermeni Meselesi” açısından dikkate değer bir öneme sahiptir. Romanın başkişisi Sitrak isminde bir Ermeni gencidir. Bu genç merkeze alınarak kurgulanan ve yaklaşık otuz yıllık zamana yayılan aşk acısı, romanın temel/görünür konusudur. Fakat arka planda Ermeni vatandaşlar ile Osmanlı Devleti arasında giderek çıkmaza giren ilişkiler ve II. Meşrutiyet’in ilanıyla gelen hürriyet gündeme taşınmıştır. Böylelikle kurgu itibariyle gerekli görülen yerlerde örtük iletiler üzerinden Ermenilere bir Türk yazarın -İrfan’ın- mesajları gönderilmiştir. Romanın yayım tarihinin, 1915’te yaşanan “Ermeni Tehciri”nden üç yıl öncesine denk gelmesi de eseri Türk edebiyatı araştırmalarıyla ilgili olarak daha önemli ve değerli kılmaktadır.
Anahtar Kelimeler: Türk edebiyatı, Türk romanı, Türk romanında Ermeniler, edebiyat sosyolojisi, roman-toplum ilişkisi.

ABSTRACT: In this study, the novel Madmazel Anjel written by an author called Irfan and published in 1912, was analysed. Upon the consideration of its fiction, theme, implied messages, the novel is of great prominence in terms of “Armenian Issue in Turkish History”. Main character of novel is an Armenian juvenile called Sitrak. Main / apparent theme of the novel is pangs of love in which this juvenile stands at the centre and which spans for a period of nearly 30 years. Yet, in the background, relations between Armenian citizens and Ottoman Empire heading through an impasse day by day and independence as a consequence of II. Constitutional Monarchy are highlighted; thus, allowing to direct a Turkish author’s –Irfan’s– views to Armenians via implied messages wherever seen necessary as from fiction. The fact that the date of publication comes up to the three years of Armenian Removal Act in 1915 makes the novel more important and valuable with respect to Turkish Literature studies.
Keywords: Turkish Literature, Turkish Novel, Armenians in Turkish Novel, Sociology of Literature, Novel – Society Relations.

Questions that are put forth here are what the Imaginal Realm is? What role and necessity does it have in the Islamic cosmology? The Imaginal Realms attributes and how it can be logically proved? What does the Qur'ān and the narrations of the prophet and the Imams say about it? These and many more are some of the questions that will be raised and answered. Plain English and very few philosophical jargons have been used in this article to make it as plain as possible for the reader. With that said, the reader should have some basic knowledge of Islamic mysticism and philosophy before reading this article. We can conclude from this article that we are in need of the Imaginal Realm for our existence, and without it we wouldn’t have existed.

Lectures and academic articles.

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Contents:
Lectures:
1. Transforming our Way of Being
2. Entering the Prophetic Path
3. The Return to Our Primordial Nature
4. The Ethics of Brotherhood in Islam according to ‘Ali ibn Abi Talib
5. The Place for Islam in the Modern World
6. Being Muslim in a Secular Environment
7. Divine Justice
8. Mawlid: Celebrating the Birth of Prophet Muhammad
9. Ghadīr: Fulfilling the Sunna of Allah
10. The Heart of Walaya
11. Imamate as the Protecting Vessel of the Heart
12. The Ontological Imam
13. Zuhd in the Life of Imam ‘Ali
14. Humanity in Nahj al-Balagha
15. The Esoteric and Symbolic Significance of Fatima
16. Imam al-Husayn’s Stand against Materialism
17. Sayyeda Zaynab: Preserving a Gift of the Ahl al-Bayt: Seeing the Inward Reality of Things
18. Conversations with Imam Ja‘far al-Sadiq
19. Initiation and the Qualities of the Shi‘a
20. Following the Scholars in the Time of Occultation
Articles
1. A Comparative Exploration of the Spiritual Authority of the Awliyā’
in the Shī‘ī and Sūfī traditions.
2. Walāya as a Response to the Self-Other Dichotomy in European Philosophy

S ciljem predstavljanja irfana, odnosno gnoze ili puta spoznaje Boga – kako stoji u podnaslovu ove poslanice – kakvim se baštini unutar ehli-bejtskog učenja, izbor ovog djela se neizbježno nametnuo iz više razloga. Jedan od tih razloga je sâm autor djela veliki filozof, tumač Kur’ana i arif Allame Tabatabai, čiji autoritet jamči visok znanstveni
nivo ispisanih redaka, a njegova duhovna realizacija vjerodostojnost
duhovne metode predočene u djelu. I pored toga što je Allame Tabatabaji ostao prepoznatljiv – pored svojih ostalih vrhunskih naučnih kvaliteta što svjedoči njegova zaostavština – kao realizirani arif, onaj ko je našao svog Boga, jedino djelo koje je napisao na polju irfana je upravo “Poslanica o velajetu”, koja, zanimljivo je primijetiti, nije štampana za njegova života. Drugi razlog koji nas je vodio kod izbora ovog djela je
pristup i način na koji se obrađuje tema velajeta, a koji čini jedan od temelja islama, posebno unutar irfana, kako je pojašnjeno u ovoj poslanici. Mal je broj djela koja obrađuju temu velajeta, opet iz više
razloga, a prije svega zbog prirode ovog pitanja, odnosno tanahnosti duhovnog puta kojem su posvećeni rijetki te slojevitosti i težine spoznaje Boga. Upravo stoga, mal je i broj učenjaka koji su kompetentni i imaju znanja da govore na ovu temu.

Knjiga pred nama predavanja su arifa, filozofa i fakiha Allame Sejjid Muhammed Husejn Husejni Teheranija koje je održao u posljednjim godinama njegova boravka u Teheranu, prije nego što se naselio u Mešhedu, u kojem je preselio na bolji svijet 1416. godine po H. Ova predavanja bavila su se tumačenjem kur’anskog ajeta poznatog kao ajet o svjetlosti po kojem i kur’anska sura En-Nur nosi ime...
Allame Teherani iskazivao je posebnu radost i želju da prezentira tevhidske teme pritom govoreći: “Do kada će ljudi da robuju Bogu kojeg je isklesao njihov um, a nikako da napuste stvorenja koja su izgradila bolesne im duše?!”...
Osobenost ove knjige jeste njena lahkoća u pojašnjenju kompliciranih i zahtjevnih tevhidskih tema. Izražajnim i lijepim govorom, bez pretjerivanja i upotrebljavanja teških i kompliciranih termina, Allame Teherani pojašnjava spuštanje i tok tevhidske svjetlosti u svim mjestima očitanja i kalufima kontingentnih bića na pristupačan način za sve ljude...

Uzvišeni Bog je blizu svakoj stvari, kao i što sām kaže: “Ja sam, sigurno, blizu.” Ustvari, budući da Božije stvaranje nije ništa drugo do Njegova manifestacija i očitovanje, sva bića su po Njemu očitovana i po Njemu postoje. Uzvišeni Bog je svakoj stvari bliži od nje same...
Udaljenost robova od Boga jeste njihova zaklonjenost zastorima, a Bog je blizu robovima, kao što su i robovi Njemu blizu. Blizina Božija je Njegovo obujmljivanje i prožimanje stvorenja. On je Stvoritelj, a oni su stvorenja. On je Znalac, a oni su predmet znanja. On je Moćni, a oni su potčinjeni. On je Vladar, a oni su oni kojima se vlada. Ovo je potpuno jasno i moguće je da biće istinski bude blisko i blizu čovjeku, ali budući da ga čovjek ne percipira, kao da je daleko od njega. Budući da je Bog blizu, zaklonjenost je od stvorenja. Bog nema zastora i On sve vidi i čuje, pa tako čuje i dovu roba i odgovara mu na njegovu dovu. Svi robovi se moraju okrenuti Njemu i od Njega tražiti...
Dova je duh i srž ibadeta, a ibadet je duh i srž vjere. Prema tome, dova je duh vjere. Rob se dovom povezuje sa Uzvišenim Bogom. Dova je najbolje sredstvo ostvarenja želja i ciljeva. Svi događaji i pojave utemeljeni su na uzročno-posljedičnom nizu, koji okončava kod Boga, a dova je izravno obraćanje i traženje od Svete Bīti Božije, u Čijim rukama je ključ svih poslova...

Predaja “Ko spozna sebe spoznao je svoga Gospodara” spada u red veoma poznatih islamskih predaja, koja je stoljećima zbog svog značaja okupirala umove muslimanskih mislilaca iz svih područja znanosti, kakve su filozofija, irfan, tefsir, hadis, a posebno irfan. Ova predaja je toliko važna da po svom sadržaju predstavlja kamen temeljac puta spoznaje. Cilj ovog rada je da ponudi prikaz i odgovor na neka od najvažnijih pitanja koja se prirodno nameću kad je riječ o ovoj predaji. Neka od tih pitanja su:
Kakav je nužni odnos spoznaje duše sa spoznajom Boga?
Koja vrsta spoznaje duše dovodi do spoznaje Boga?
Kako nas spoznaja duše dovodi do spoznaje Boga?
Također, rad daje kratak odgovor na mišljenje da ova predaja ustvari želi reći da je spoznaja Boga nemoguća, a u nastavku rada prezentirani su neki od najvažnijih pojašnjenja odnosa spoznaje duše i spoznaje Uzvišenog Boga u svjetlu filozofije i irfana.
The tradition “He who knows himself knows his Lord” from the perspective of Philosophy and Gnosis
Abstract
The tradition “He who knows himself knows his Lord” is one of the well-known Islamic traditions, which, given its significance, has been occupying the minds of Muslim thinkers from all the fields of science, such as philosophy, gnosis, exegeses, hadith, but especially gnosis, for centuries. This tradition is so important that, with its content, it represents the cornerstone of the path of cognition.
This paper aims to present an overview and answer to some of the most important questions which are naturally posed concerning this tradition. Some of these questions are as follows: What is the necessary relation between the cognition of oneself and the cognition of God? Which kind of the cognition of oneself leads to the cognition of God? How does the cognition of oneself lead us to the cognition of God?
The paper also provides a short answer to the opinion of some scholars, according to whom this tradition aims to claim that the cognition of God is impossible. Furthermore, the paper presents some of the most important explanations of the relation between the cognition of oneself and the cognition of God the Exalted in the light of philosophy and gnosis.
Keywords: the cognition of oneself, the cognition of God, the argument of the cognition of oneself

This article examines four mystical treatises by the Safavid scholar, Fayd al-Kāshānī (d. 1090/1679).  Of the four, al-Kalimāt al-Maknūna  (“the Hidden Words”), serves as the basis for the three other versions, al-La’āli’, Qurrat al-‘Uyūn, and al-Kalimāt al-Makhzūna, composed at different times for different audiences.  Comparison of their structure and content reveals changes that occurred in Kāshānī’s presentation of the thought of Ibn ‘Arabī and Mullā Sadrā.  Kāshānī’s later emphasis on Shi‘i hadith sources says much about the context in which he wrote and perhaps more about his later assessment of the place of sufi cosmology, Islamic philosophy, and scripture in scholarly and popular circles.

İnsanı insan yapan, diğer canlılardan ayıran özelliği öğrenme kabiliyeti, bu değerler ile birleştirip insan onuruna yakışan şekilde hareket etmesidir. Öğrendikleri ile amel etmesi, öğrendikleri ile iman etmesi insan olmanın, imtihana tabi tutulmanın ince noktasıdır.

Ovaj kratak ogled o pojmu velajeta je objavljen kao dodatak na kraju bosanskog izdanja knjige  "Poslanica o velajetu" od Allame Tabatabaija u izdanju Fondacije "Baština duhovnosti" iz Mostara, 2012. god. Iz ogleda: "...dvije ili više stvari, na način da između te dvije stvari ne postoji ništa što je izvan njih, pa ako se pretpostavi da između njih i postoji nešto, to je opet od njih samih.' Naprimjer, za položaj jedinstva koji se javlja između roba i Gospodara kod kojeg nema zastora niti na jednom od razina prirode, forme (imaginalije), nefsa, ruha i tajne, kaže se velajet. Položaj jedinstva između onoga koji voli (ašika) i voljenog (mašuka), onog koji spominje (zâkir) i onoga koji se spominje (mazkura), tragaoca i traženog, kada između njih nema odvojenosti na bilo koji način naziva se velajet. Na temelju ovoga Uzvišeni Gospodar je Velijj svih stvorenja, a na apsolutan način On je Velijj svekolike Kreacije. Također, sva stvorenja bez izuzetka, gledajući kroz stvaranje, su velijj Božiji, jer između njih i Njega ne postoji zastor osim sâmih njih. U svijetu irfana i šerijata velajet pripada samo onim osobama koje su u potpunosti prošle sve razine skrivenog širka i sve nefsanske zastore, i nalaze se u osi istinskog robovanja. Na temelju istog mjerila svakoj od dviju strana se pripisuje velajet i naziva se velijj. To znači da je između njih nestalo svega stranog njima i ovo je zbiljâ velajeta. Iz ovoga vidimo, kao prvo: da se kod velijja – u značenju trpitelja radnje..."

Poslanica Susret sa Allahom ili Sejro-suluk je nadahnjujuće i izuzetno vrijedno djelo Mirze Džeavda Maliki Tabrizija. Ovim djelom, kao i svim ostalim, a posebno svojim životom, Mirza Dževâd Maliki Tabrizi je otvorio vrata spoznaje i kretanja ka Uzvišenom Allahu. Posebna odlika njegovih djela – što se da vidjeti iz poslanice koja je pred nama – jeste ta da je on pitanja vezana za duhovni put pojasnio jednostavnim svima razumljivim govorom i svima prihvatljivom metodom. Upravo zbog toga malo je knjiga koje su toliko prihvaćene među ljudima kao što je ova.
Allame Sejjid Muhammed Husejn Teherani je u vezi s knjigom Liqâullah rekao: “Knjiga Liqâullah zaista je jedna od najvrjednijih knjiga napisanih o irfanu i sejro-suluku.” Na drugom mjestu o istoj knjizi je kazao: “Knjiga Liqâullah Mirze Dževâda Malikija Tabrizija ima poseban plam božanske ljubavi i ona je uspješan ključ i šifra za otvaranje vrata duhovnim putnicima ka Allahu.”
Allame Tabatabai je u vezi s knjigom El-Murâqabât rekao: “Ova knjiga je more puno bisera koji se ne mogu sabrati u posudu, a njen autor je, bez imalo sumnje, uzor visokog položaja čija se vrijednost i visina ne može izmjeriti... U ovoj knjizi ima tanahnih i oštroumnih zapažanja koja su ljudi od duhovnog velajeta u svom životu primjenjivali.”

Përmbajtja/Contents:

Fjala jonë/Editorial:
https://gnosa.mk/#/publications/27

1. Max Planck
"Feja dhe shkencat natyrore"/
"Religion and Natural Science"
UDC 2-18

2. Mahdi Golshani
"Shkenca dhe ummeti musliman"/
"Science and the Muslim Umma"
UDC 001:28

3. Ghulamhussain Ibrahim Dinani
"Mbi intelektin dhe dashurinë"/
"On Intellect and Love"
UDC 28-1

4. Ahmad Ahmadi
"Irfani dhe tesavvufi"/
"Irfan and Tasawwuf"
UDC 141.336

5. Sayyid Yahya Yasribi
"Ibn Sina dhe filozofia e gnosës"/
"Ibn Sina and the Philosophy of Gnosis"
UDC 28-1

6. Fatima al-Samak
"Islami dhe demokracia: një marrëdhënie e mjegullt"/
"Islam and Democracy: An Obscure Relationship"
UDC 28:321.7

7. Numan Mustafa
"Përsiatje mbi Qerbelanë"/
"Contemplations on Karbala"
UDC 335.48(55)"680"

ISSN 2545-4412

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Botues/Publisher:
Fondacioni për Kulturë dhe Shkencë GNOSA
GNOSA Foundation for Culture and Science

Kryeredaktor/Editor-in-chief
Numan Mustafa

Përkthimi/Translation
Mezhdi Mezhdi
Numan Mustafa

Redaktimi gjuhësor/Proofreading
Prof. dr. Fatmir Sulejmani

Kopertina & faqosja / Cover design & Paging
Adnan Salih

Teksti në kopertinën e pasme / Text on the back cover
Shkëputur nga përmbledhja Gulshen-i Raz e sufiut dhe poetit të shquar Shejh
Mahmud Shebisteri (1288-1340).

Përgjegjës i shtypit / Print coordinator
Mujadin Bajrami

Adresa e redaksisë / Address of the editorial office
Rr. Dervish Cara nr. 5
1200 Tetovë, Maqedoni
ISSN 2545-4412

===============================================================

Founded in 2017, the Mejdani Journal on Religious, Philosophical and Scientific Thought is a quarterly publication of the GNOSA Foundation for the Culture and Science in Tetovo, Macedonia (www.gnosa.mk).

The main goal of the Mejdani journal has been to present the depth and diversity of Islamic intellectual thought, by publishing scientific papers and studies from different authors in the field of human sciences, with special emphasis on religion, philosophy, history, mysticism, sociology, philosophy of science etc. The Mejdani journal was conceived neither as a strictly academical journal aimed at expert scholars of the fields mentioned above, nor as a magazine aimed at the general populace, with short articles and superficial information. Rather it takes a middle position between the two and is aimed at the general educated class of the old and new generation, particularly individuals who would like to have a deeper insight into what Islamic thought has to offer. Despite occasionally having some articles which require prior knowledge of a certain field, the general approach has been to make Islamic wisdom accessible for this spectrum of the audience.

Apart from original articles written in Albanian, the journal has mostly featured translated articles from foreign languages, particularly English, Turkish, Bosnian and German, which have been meticulously translated, edited and proofread, in order to offer texts of highest quality. /

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E themeluar në vitin 2017, revista Mejdani mbi mendimin fetar, filozofik dhe shkencor, është botim periodik i Fondacionit për Kulturë dhe Shkencë GNOSA në Tetovë, Maqedoni (www.gnosa.mk).

Qëllimi kryesor i revistës Mejdani ka qenë paraqitja e thellësisë dhe shumëllojshmërisë së mendimit intelektual islam, duke botuar punime shkencore dhe studime nga autorë të ndryshëm në fushën e shkencave humane, me theks të veçantë mbi fenë, filozofinë, historinë, misticizmin, sociologjinë, filozofinë e shkencës etj. Revista Mejdani nuk është konceptuar as si një revistë rreptësisht akademike që u drejtohet ekspertëve të fushave të sipërpërmendura dhe as si një fletushkë që u drejtohet shtresave të gjera të popullsisë. Mejdani ndodhet në një pozitë të ndërmjetme dhe i drejtohet kryesisht shtresës së arsimuar nga gjenerata e re dhe e vjetër, e në veçanti individëve që kanë dëshirë të fitojnë njohuri më të thella lidhur me mendimin intelektual dhe shpirtëror islam.
Krahas artikujve autorialë në shqip, revista Mejdani ka botuar kryesisht artikuj të përkthyer nga gjuhë të huaja, veçanërisht nga anglishtja, turqishtja, boshnjakishtja dhe gjermanishtja. Këta artikuj janë përkthyer dhe redaktuar me kujdes të veçantë, për t’i ofruar lexuesit tekste të një cilësie të lartë gjuhësore.

Šejh Šehabuddin Suhrawardi je filozof i arif u kojem su se sjedinili mudrost, spekulativna spoznaja i praktični irfan. U njegovoj filozofiji spekulativno je s praktičnim toliko isprepleteno da se onaj koji nije prošao duhovni put ne može nazvati mudracem. U njegovim pisanim djelima postoji cjelovit prikaz osnovnih supstanci duhovnog puta, duhovnih postaja počevši od postaje buđenja pa do postaje fenaa (poništavanja u Bogu) i povezivanja sa Svijetom svjetlosti. Čovjekova duša od svjetlosti zarobljena je u svijetu tame i treba se vratiti svojoj iskonskoj domovini. Na ovom putu duhovni putnik treba se osloboditi veza s tamom i čvrstom voljom i pouzdanjem u Izvor svih svjetlosti te, pod sjenkom uputa duhovnog vodiča, predati se asketizmu i borbi s dušom kako bi doživio slast sjedinjenja s Uzvišenim i doputovao do planine Kaf. Suhrawardi svoja zapažanja u vezi s duhovnim putem iskazuje kroz primjere, metafore i alegorije. Kroz razgovor, koji nekada vodi on lično a nekada duhovni putnik, Suhrawardi pojašnjava instrukcije sljedbenicima njegova puta simboličnim jezikom. Njegov duhovni put i nije toliko poznat i upravo njegov metod opisivanja duhovnog puta otežao je razumijevanje njegova sistema. Međutim, sagledavajući njegovo cjelokupno djelo, može se doći do temeljnih odrednica njegova duhovnog puta. ********************************************
Abstract
Spiritual journey in the Eastern Philosophy (irfan in hikmetu ishrak)
Madžid Sadeqi and Razije Urudži
Shaykh Shehabuddin Suhrawardi is a philosopher and an arif, who subsumes wisdom, speculative knowledge and practical irfan. In his philosphy, the speculative is mixed with the practical to such extent that the person who has not undertaken a spiritual journey cannot be called a wise man. His works include a complete overview of the foundamental substances of the spiritual journey, the spiritual stations, starting from the station of awakening, all the way through the station of fenaa (annihilation in God) and connection with the World of light. Man’s soul made of light is captured in the world of darkness and it needs to return to its primordial homeland. In this journey, a spiritual traveller should be liberated from the links with the dark and strong will and reliance on the Source of all lights, and, under the shadow of guidance by a spiritual guide, needs to surrender to asketism and struggle with the sould, in order to reach the relish of union with the Divine and travel to the Kaf mountain. Suhrawardi expresses his observation about the spiritual journey through examples, metaphors and allegories. Through dialogue, which is sometimes led by Suhrawardi himself and sometimes by a spiritual traveler, Suhrawardi reveals instructions to the followers of his journey in symbolic language. His spiritual journey is not much familiar, while it is his method of describing the spiritual journey that has made the understaning of his system more challenging. However, by taking into account his work in its entirety it is possible to reach the foundamental characteristics of his spiritual journey.

Jedan od puteva spoznaje Uzvišenog Boga je duhovno otkrovenje i vizija. Ovaj rad nakon definiranja duhovnog otkrovenja i vizije bavi se pitanjima razlike između otkrovenja i kerameta, rahmanijetskih i šejtanskih otkrovenja, te nužnosti postojanja mjerila ispravnosti duhovnih otkrovenja, a to su: razum, Bo-žija Knjiga i tradicija. U nastavku autor analizira mjerila vjerodostojnosti i istini-tosti otkrovenja iz ugla kur'anskih ajeta i to ajeta koji govore o susretu s Bogom, iskrenim robovima, duhovnom osvjedoče-nju, posmatranju carstva nebeskog i zemaljskog, furkanu, to jest sposobnosti razlikovanja istine od neistine, te ajeta o dži-hadu i ajeta o pravječnom zavjetu. Također, razmatraju se predaje koje nude mjerila vjero-dostojnosti i istinitosti irfanskih otkrovenja, a to su: predaja o iskrenosti, 4. 86. i 220. govor Staze rječitosti, predaja poznata kao Onvane Basri, predaja o božanskoj svjetlosti posredstvom koje vjernik gleda, Miradž Poslanika, s.a.v.a., predaja "nafile koje približavaju", predaja "gledanje u Gospodara istinama vje-rovanja", predaja iz djela Tuhaful-'uqūl, Šabansko šaputanje.
The Gnostic Revelation and Vision

Sayyed Ishāq Hoseynī Kūhsārī

Abstract

One of the paths of cognition of God the Exalted is a spiritual revelation and vision. This paper, after defining spiritual revelation and vision, discusses the difference between revelation and miracle, divine and satanic revelations, the necessity of having some criteria for correctness of spiritual revelations, and these are: the intellect, God’s Book and tradition.

Further, the author analyses the criteria for authenticity and veracity of revelations from the perspective of the Qur’anic verses, namely the verses that talk about meeting God, sincere servants, spiritual revelation, observing the Kingdom od Heavens and Earth, furqān, i.e. the ability to distinguish truth form falsehood, the verse about jihad and the verse about the Pre-eternal Covenant.

In addition, the traditions that offer the criteria for the authenticity and veracity of gnostic revelations have also been analyzed, and they are: the tradition about sincerity, the fourth, the seventy eighth and the two hundred and second sermon from the Path of Eloquence, the tradition known as ‘Unwān Basrī, the tradition about Divine Light by virtue of which the believer sees, the ascent of Prophet, s.a.w.a. to the Heavens, the tradition about “voluntary prayers which bring the believer closer to God”, the tradition about “watching God with the truths of believing”, the tradition from the book Tuhaful-‘uqūl, the supplication ‘Arafa, the Whispering of Shabān.

Iz uvoda knjige, Allame Teherani: Osnova ove poslanice je suština i srž prvog kruga časova ahlaka i irfana koje je naš cijenjeni učitelj Allame Tabatabai držao nekim učenicima 1368/69. hidžretske godine u islamskom učilištu Komu. Ovaj rob je sve časove objedinio u obliku knjige. Njeno iščitavanje smatrao sam uzrokom prosvjetljenja i pročišćenja duše u razdobljima potištenosti, ne-raspoloženja i umora.
Sada, kada sam prošao jedan krug ove knjige, pojedina mjesta sam ispravio, a na drugim i nešto dodao.

Pensamiento y efecto de Nasimi en Literatura comparada en recursos extranjeros (Analizando con Goethe, S. Remiev y Dafydd ap Gwilym) Abstract Imadeddin Nasimi is one of the mystical poets of the 14th century as a continuation of the Hurufism movement among Turkish poets. From Nasimi's point of view, ontology has been explained based on theological thought that everything is from the first force, which is equivalent to the whole new soul of the Platonists. The first appearance and the highest manifestation is the originality, the "Word" or the "Word of God," which is called the holy word. A similar view of the origins of Plotinus can found in the poems of other talented medieval and contemporary poets. Nasimi appropriately evaluated in both Eastern and Western literature. Therefore, 2019 was declared the year of Nasimi by UNESCO. He tried to understand God, not through fear, but love and conscience. The greatness of the perfect human personality for the progress of societies can be seen in Nasimi's view. In foreign sources, the philosophical aspect of Nasimi's poems is considered more than his ideological approach. But in this article, the aim of the investigation is that the literary, mystical, and worldview aspects of Nasimi and analyzing the effect of his mystical view on other poets' poems. In this context, Goethe, Dafydd ap Gwilym, Remiev's intellectual approaches, and poems would be analyzed. In the philosophy of ontology, the importance of self-knowledge is a priority. Therefore, based on comparative studies between Nasimi's mystical thought and German, Russian, and English poets, it is possible to understand the constituent elements of the commonality between them. This research will lead to the study of philosophical-mystical themes and the similarity of views between Nasimi and other poets. The use of the research method is the analytical-descriptive Resumen Imadeddin Nasimi es uno de los poetas místicos del siglo XIV como continuación del movimiento de Hurufismo entre los poetas turcos. Desde el punto de vista de Nasimi, la ontología se ha explicado en base al pensamiento teológico de que todo proviene de la primera fuerza, lo que equivale a toda el alma nueva de los platónicos. La primera aparición y la manifestación más elevada es la originalidad, la "Palabra" o la "Palabra de Dios", que se llama la palabra santa. Una visión similar de los orígenes de Plotino se puede encontrar en los poemas de otros talentosos poetas medievales y contemporáneos. Nasimi evaluado adecuadamente en la literatura oriental y occidental. Por lo tanto, 2019 fue declarado el año de Nasimi por la UNESCO. Trató de entender a Dios, no por miedo, sino por amor y conciencia. La grandeza de la personalidad humana perfecta para el progreso de las sociedades se puede ver en la visión de Nasimi. En fuentes extranjeras, el aspecto filosófico de los poemas de Nasimi se considera más que su enfoque ideológico. Pero en este artículo, el objetivo de la investigación es que los aspectos literarios, místicos y de cosmovisión de Nasimi y analizar el efecto de su visión mística en los poemas de otros poetas. En este contexto, se analizarían Goethe, Dafydd ap Gwilym, los enfoques intelectuales de Remiev y los poemas. En la filosofía de la ontología, la importancia del autoconocimiento es una prioridad. Por lo tanto, en base a estudios comparativos entre el pensamiento místico de Nasimi y los poetas alemanes, rusos e ingleses, es posible comprender los elementos constitutivos de la comunidad entre ellos. Esta investigación conducirá al estudio de temas filosófico-místicos y la similitud de puntos de vista entre Nasimi y otros poetas. El uso del método de investigación es el método analítico-descriptivo, y sus poemas comparados y criticados. Los

The most powerful of all realms and the origin of our existence. This is one of the realms which the spiritual wayfarer has to pass so as to be able to reach the status of becoming 'the perfect human being'. Our heavenly sustenance is depended on this realm and very great or small deed we do will have its effect on this realm and it, in its turn will have its impact on us. You do good, you'll see good. You do bad, you'll see bad.

Throughout Islamic history, the practice of Jihad, as an striving effort in the name of God in accordance with Quranic revelation, has been a matter of great controversy. In fact, after the conquest of the Dar al-Islam by the European colonial powers from the beginning of XIX century onwards, which triggered a process of secularisation that would have dramatic consequences for the constitution of the Ummah, such perception aggravated even more deeply, particularly from the western viewpoint, as the challenges presented by the colonial rule brought as consequence a series of military resistance movements that sprang across the whole Islamic world, many of them wagging Jihad. The Sufi tradition has exhorted, throughout its long history and with emphatic gravity, about the urgent need to recognise the ontological dimension that distinguish the practice of Jihad, namely, as a struggle of the soul to appease itself and thus accepting divine will. In this way Sufis have discerned the preeminence of the spiritual dimension of Jihad over other types of interpretations that could alter its real meaning, thus avoiding reducing it to simple political activism or mere juridical impositions. For that purpose, Sufi hermeneutics has incessantly insisted on the need to refer all forms of action to the prophetic model as the supreme ideal for all authentic action, a viewpoint that became even more decisive from the start of the modern age, an era dominated by the dramatic rise of secularism and the subsequently fall of the old political Islamic order. In that sense, the efforts carried out by great Sufi sages such as the Emir Abd el-Qadir in Argelia and Ahmadou Bamba in Senegal, should be seen as the most authentic expression of Jihad, that is to say, as a genuine reflection inspired on the prophetic model. From the Sufi perspective, only the action that results from contemplation or, in other words from the centre of the heart, will be an action that shall lead to the revelation of the Divine Presence, prelude of the All-Merciful.

'Aziz Nasafi, the prominent 13th century Muslim mystic of Iran and Central Asia, was one of the first exponents of Islamic esoteric thought to draw the attention of western scholarship. Here, an introduction and translation of his impressive Persian "Epistle on Love" are presented. This epistle forms an important part of the author's Book of the Perfect Man (Kitab Insan al-Kamil).

Özet
XIII. asırda İslâmî irfanın bayraktarlığını yapmış olan gönül erlerinden birisi de Şeyh Tâceddîn İbrahim Zâhid-i Geylânî (1218-1301)’dir. Ataları Horasan’dan (bugünkü Türkmenistan’ın Merv bölgesinden) Azerbaycan’ın Lenkeran yöresine gelip yerleşmiş olan bu zat, erken gençlik döneminde Sühreverdiyye tarikatının Ebheriyye koluna intisap etmiş, 55-60 yaşlarında irşad faaliyetlerine başlamış, bu amaçla seyahatlere çıkmış, insanları Hakk yoluna seslemiş, binlerce mürid ve halife yetiştirmiş, gönüllerde taht kurmayı başarmıştır. Devrin sultanları, hususen de İlhanlı hükümdarı Gazan Han üzerinde büyük bir etki sahibi olan Geylânî, ona âdil yönetimle ilgili ögütler vermekten çekinmemiştir. Yaşadığı bölgenin içtimai hayatında mühim rol alan Şeyh Zâhid kendisinden sonra büyük bir manevî miras bırakıp gitmiştir. Türk-İslâm tarihinde büyük ehemmiyet taşıyan Safeviyye, Halvetiyye, Bayramiyye, Celvetiyye vs. tarikatların silsilesi bu mümtaz şahsiyete ulaşmaktadır. Türbesi günümüzde Lenkeran’ın Şıhakeran (Hilyekeran) köyünde bulunmakta ve halk tarafından ziyaret edilmektedir.
Araştırmalarımız sırasında Şeyh Zâhid’in şimdiyedek bilinmeyen menakıbına ulaşmış bulunuyoruz. Kastamonu Yazma Eserler Kütüphanesi’ndeki bir mecmua içinde (37 Hk 2694, vr. 97a-133a) yer alan bu eser toplam 55 bölümden ibarettir. Şeyh Zâhid menakıbı, Mehmed b. Abdüllatif tarafından XV. yüzyılda kısmî olarak Farsçadan Türkçeye çevrilmiştir. Eserin Farsça orijinali günümüze ulaşmamıştır.
Abstract
One of the leaders of Islamic mysticism (sufism) in the 13th century was Sheikh Tajaddin Ibrahim Zahid-i Gilani (1218-1301). His ancestors migrated from Khorasan (from Merv area of modern Turkmenistan) to Lankaran district of Azerbaijan. This man was involved in the Abhariyya branch of the Suhravardiyya sect at the beginning of his youth and began propaganda activities as a religious leader aged 55-60 years. He traveled for this purpose, invited people to the path of truth, educated thousands of disciples and caliphs and managed to win the love of people. Gilani had a great influence on the sultans of that era, especially on the Ilkhanid ruler Gazan Khan and, gave him advice about fair government. Sheikh Zahid, who played an important role in the social life of the region in which he lived, left behind a large moral legacy. Such influential sects of the Turkic-Islamic world as Safaviyya, Khalvatiyya, Bayramiyya, Jalvatiyya, etc. come from this outstanding personality. His mausoleum is today in Shikhakaran (Hilyakaran) village of Lankaran district, and is visited by the people.
During our research, we achieved the unknown hagiography (Menâkıb) of Sheikh Zahid. This work, which is part of a manuscript book, is in the Kastamonu Manuscript Library (37 Hk 2694, vr. 97a-133a) and consists of 55 chapters. Hagiography of Sheikh Zahid was partially translated from Persian to Turkish by Mehmed b. Abdüllatif in the 15th century. The Persian original of the work has not survived to this day.

Vrlo osobno otkrovenje izložen ovdje u obliku pjesme koja obuhvaća cijeli njegov kontekst.

..............

Ah! (Tako mi Boga, ne kličem)
ko nije čuo taj glas i ne zna pravo šta je glas
Tako je glas-ovit
i tako od-svud
i tako po-svud
i nema mu izvora iz jednoga smjera
i prostor ga ne uhićuje, već (tako mi Apsolutnog!)
on prostoru niječe mjere
o-neprostoruje ga
ko ne zna nek…

The discussion of The Fixed Entities, A'yān ath Thābita, is one of the most important topics in mysticism. This study is an effort to delve into this topic and get introduced to one of the most important topics within mysticism. The writer of this article has comprehensively studied this topic, and tried to write about it in a simplified language which is comprehensible for the common reader.
Among the questions that will be answered in this article are the following:
1. What are the five different realms within mysticism or 'irfān?
2. What are the Fixed Entities or Archetypes?
3. Is there any proof in the two main sources within Islam -the Noble Qur'ān and the honorable sunna- which accept and reinforce the topic of the Fixed Entities?
4. Why and how did Muḥyiddῑn Muḥammad ibn 'Arabῑ come up with the topic of the Fixed Entities?
5. What role does the Fixed Entities have in Ibn 'Arabῑ's mysticism?
6. What is the relationship between the Fixed Entities and human free will?
These are some of the questions that will be answered in this article.

Keywords
A'yān ath Thābita, the Fixed or Permanent Entities, Muḥyiddῑn Muḥammad ibn 'Arabῑ, Mysticism, 'Irfān, the First and Second Entification (Ta'ayyunāt), the Intellect/ Noetic ('Aql) Realm, the Imaginal Realm (Mithāl), the Material Realm/ the universe.

Shaykh Muḥammad Bahārī (1265/1849–1325/1907), aside from being a Shīʿite cleric (mujtahid), was a scholar and follower of Sufism. He was a disciple of Mullā Ḥusayn-Qulī Hamadānī (1239/1824–1311/1894) in ʿirfān (gnosis) in the Shīʿī seminary. In his treatise on spiritual wayfaring, Tadhkirat al-muttaqīn, Bahārī represents a triad of jurisprudence (fiqh), ethics (akhlāq) and monotheism (tawhīd). In his terms, fiqh is an introduction to ʿamal (practice), practice is an introduction to the refinement of character (tahdhīb akhlāq), and akhlāq is an initial step to tawḥīd (the assertion of God’s unity). This paper examines the intersection of Shīʿī and Sufi spiritual movements within the Shīʿī seminary. It demonstrates that Bahārī sought to reframe mystical thought to present it as more acceptable to the Shīʿī seminary, which was characterized by rigid interpretations of Islamic law. This paper also studies the development of the Ẕahabiyya esoteric school within the Shīʿī seminary by tracing the Sufi chain of Bahārī and his masters.

Uno degli aspetti centrali della missione degli Imam è di svelare il senso profondo ed esoterico (bâtini) dei versetti coranici. Lungi dal mettere in causa il loro senso apparente (zâhiri), essa ne costituisce l'approfondimento e ne rivela lo spirito. Presenteremo qui un esempio di questo processo di interpretazione che ci permetterà di mettere in rilievo la figura dell'Imam come "ermeneuta dei sensi esoterici (bâtini) del Corano". Questo articolo si basa su uno studio di Herny Corbin intitolato "Face de Dieu, face de l'homme", pubblicato all'interno di un'opera avente lo stesso titolo. Il contenuto stesso di questa interpretazione ci aiuterà a capire meglio una delle funzioni principali dell'Imam come "Volto divino mostrato all'uomo e volto che l'uomo mostra a Dio".  Una delle questioni metafisiche e teologiche di maggiore centralità è quella della natura del rapporto tra Dio e il mondo. A questo proposito, due concezioni opposte possono essere prese in considerazione: in primis una teologia definita "apofatica", che consiste nel conoscere Dio per ciò che Lo distingue dalla Sua creazione e nel considerarLo "fuori dal mondo" per meglio preservare la trascendenza (tanzih) dell'essenza divina. L'insidia di questa concezione è quella di rendere impossibile ogni conoscenza e legame con Dio: sotto il pretesto di voler preservare la purezza assoluta di Dio in rapporto alla creazione, essa abolisce il concetto stesso di religione e apre la strada all'agnosticismo (ta'til). L'altra via opposta consiste nel credere che Dio somigli fondamentalmente alle creature (tashbih), portando ad una confusione tra Dio e la Sua creazione, e ad un abbassamento dell'Increato nel creato. Tra queste due vie, attraverso la persona dell'Imam e più precisamente dei Quattordici Immacolati che, nella Shi'a, sono la manifestazione più perfetta degli attributi di Dio, l'insidia del tanzih e del tashbih è evitata: i nomi e gli attributi con i quali l'uomo conosce Dio non si rapportano più all'Essenza divina stessa ma a una teofania che costituisce il supporto e il luogo di manifestazione di queste perfezioni. A questo proposito presentiamo il senso profondo del versetto 88 della sura "al-Qasas" (Il Racconto) tale come è stato presentato dagli Imam Baqir e Sadiq. Le loro parole sono state riportate nel Kitâb al-Tawhid (Libro dell'Unicità divina), opera di Shaykh Suduq che può essere considerata come un pilastro della teologia sciita.

U prvom dijelu ovog rada prezentira se retrospektiva i historijski presjek razvoja dokaza postojanja Boga posredstvom “argumenta spoznaje duše” u islamskoj filozofiji i to u njene tri dominantne škole: peripatetičkoj, išraqi i teozofskoj filozofiji. U drugom dijelu rada osvrnuli smo se na argument spoznaje duše onako kako se on javlja u tradiciji islamske misli, koja izrasta iz Kur’ana i predaja, ali tek neznatno s obzirom na to koliko je ova tema zbog svoje važnosti razrađena u tradicionalnoj islamskoj misli. Ovom prilikom zadovoljili smo se kraćim osvrtima, svjesni da ova tema zaslužuje mnogo širu analizu, a s ciljem da pokažemo koliko rezultati filozofskog racionalnog promišljanja odgovaraju izvornoj islamskoj misli. Smatramo da i ne može drugačije biti jer oba izvora, i racio i nebeska objava, dolaze s istog Izvora.

Ključne riječi: islamska filozofija, argument spoznaje duše, Kur’an, islamske predaje, razum, nebeska objava

Amar Imamović: The argument of soul’s cognition of God’s existence in philosophy, Qur’an and Islamic traditions

Abstract

The first part of this paper presents a retrospective and historical review of the development of proofs of God’s existence through “the argument of soul’s cognition” in the Islamic philosophy, i.e. in its three dominant schools: the peripatetic, the illuminationist and the transcendent philosophy. The second part examines the argument of soul’s cognition in the form in which it appears in the tradition of the Islamic thought that grows out of the Qur’an and traditions, but only slightly, since this topic, due to its importance, has been thoroughly analyzed in the traditional Islamic thought. This paper provides only a simple overview, though the topic requires a more thorough analysis, with the aim of showing how the results of philosophic rational thinking correspond to the original Islamic thought. There can be no other way, since both the sources: the ratio and the divine revelation come from the same Source.
Keywords: the Islamic philosophy, the argument of soul’s cognition, the Qur’an, Islamic traditions, the intellect, the divine revelation

With the emergence of systems of thought among Muslims, various interpretations of beliefs were made, including the concept of velayat which can be classified in different disciplines. Historically, the theory of the perfect man can be said to have roots from the Shiite notion of Velayat.
Bayazid Bastami, Hallaj and Naser Khusraw Qobadiany are amongst those scholars who used the terms such as the rational man, the superior human, the true human and the First Man in Islamic cultures. Yet, the term the perfect man was first proposed by Ibn Arabi and was used in his books. With this innovation, he was able to use and put in place the valuable material on the basis of theoretical Sufism. His interpretation of this doctrine led to the formation of the perfect man theory, which has played an important role in revealing different angles of velayat is the mystical studies. On the other hand, the interpretation of velayat as it is explained in the Hadith owes to the theory of the perfect man is the theoretical mysticism.
The specific focus of this article is to make a beginning to take advantage of the various conceptual systems in more accurate explanations of religious and mystical issues. Mulla Sadra`s initiative at the integration of theological, philosophical and mystical and anecdotal could possibly shed light on an argument in the context of theoretical Sufizm and Shiism to to explain the basics and interpret velayat to be the basic system and the doctrine of the mystical. In cases, he found the existing interpretations of Islamic principles in contrast with Shiism principles, and thus rejested them. Accurate and deep understanding of the perfect man philosophy requires systematic knowledge and its relationships with other elements such as the Shiite velayat and the “the perfect man” of Ibn Arabi.
Key words: Perfect Man, Velayat, Mysticism, Shiism, Sufism, Ibn Arabi.