grounds of Thought
"Molana's" school ol mysticism (Erfan) is distinct from that of "Ehn-E Arahi". Merely proving That "Molvi" and "Ebn-E Arabi" had met in Damascus (when Molavi was young and Ebn-E Arabi old), the close friendly relations held between "Molavi" and...
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| Format: | Article |
| Language: | fas |
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Allameh Tabataba'i University Press
2000-03-01
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| Series: | Matn/Pizhūhī-i Adabī |
| Online Access: | https://ltr.atu.ac.ir/article_6215_691aa1e4c71c32749aee8c6275ab99a9.pdf |
| _version_ | 1797376168757821440 |
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| author | seyedhasan amin |
| author_facet | seyedhasan amin |
| author_sort | seyedhasan amin |
| collection | DOAJ |
| description | "Molana's" school ol mysticism (Erfan) is distinct from that of "Ehn-E Arahi". Merely proving That "Molvi" and "Ebn-E Arabi" had met in Damascus (when Molavi was young and Ebn-E Arabi old), the close friendly relations held between "Molavi" and "Sadr-E Ghoonavi" (The most cminct teacher anti preacher of Ebn-E Arabi's teachings), in "Ghoonie" (while they werboth old), or that they had certain opinions in common ,can not be takan as enough evidence proving "Molavi" 's being infivenced by "Ebn-E Arabi",far: l · Ehn-c Arabi and Molana had a short visit in Damascus. 2 - By the time, Molana met "Sadr-E-Ghoonavi" he had arcadly become a distinguished figure in Sufism.(Tasawol) 3 ·· After meeting "Shams-E-Tabrizi". Molana's path diverted from that of his antecedents (his father , "Bahaodin Ualad Soltan-E Balkhi",Borhan-E din Tarmazi , and the others)." Molana "employed simple language inorder to express the complicated issues on practical mysticism (Erfane Amali) and (Elme Baton), us.tally in the form of stories and fables. While "Ebn-E Arabi" , the founder of theoretical mysticism (Erfane Nazari), hadbcen in the same camp of Bahaodin Balkhi and Borhanodin Tarmazi, Whose book, , "shams" had foebidden him to real tor "Molana" to read. 4 - Contrary to Henry carbon's conclvsion claiming that Malama had been influenced by Ebn-E Arabi on the grounds that , "Masnavi" interpreters in Iran and India had reffered to Ebnc-Arabi for their intcrprerations, we have to say that, this only indicates the acccpicnce and favorable stance of Ebn-E Arabi's doctrines in Iran and India and not his in flucnce on "Molana". There is no evidence that "Molana" himself had used any of Ebn-E Arabi's concepts which had not been used by philosophers or mystics preceding him. On the basis of the above mentionde points, the clain that Molana had been under the influenced of Ebn-e Arabi proves wrong, as 11 Molana" belonged to the camp of "Shams" and his school of "sama" , "Raghs" and "Tasavo!" , while Ebn-E Arabi belonged to the camp of Islamic west and especially Andalusia. |
| first_indexed | 2024-03-08T19:34:48Z |
| format | Article |
| id | doaj.art-d97fb83ee16c45b0b1f4871679111a71 |
| institution | Directory Open Access Journal |
| issn | 2251-7138 2476-6186 |
| language | fas |
| last_indexed | 2024-03-08T19:34:48Z |
| publishDate | 2000-03-01 |
| publisher | Allameh Tabataba'i University Press |
| record_format | Article |
| series | Matn/Pizhūhī-i Adabī |
| spelling | doaj.art-d97fb83ee16c45b0b1f4871679111a712023-12-26T07:35:06ZfasAllameh Tabataba'i University PressMatn/Pizhūhī-i Adabī2251-71382476-61862000-03-0131113010.22054/ltr.2000.62156215grounds of Thoughtseyedhasan amin0."Molana's" school ol mysticism (Erfan) is distinct from that of "Ehn-E Arahi". Merely proving That "Molvi" and "Ebn-E Arabi" had met in Damascus (when Molavi was young and Ebn-E Arabi old), the close friendly relations held between "Molavi" and "Sadr-E Ghoonavi" (The most cminct teacher anti preacher of Ebn-E Arabi's teachings), in "Ghoonie" (while they werboth old), or that they had certain opinions in common ,can not be takan as enough evidence proving "Molavi" 's being infivenced by "Ebn-E Arabi",far: l · Ehn-c Arabi and Molana had a short visit in Damascus. 2 - By the time, Molana met "Sadr-E-Ghoonavi" he had arcadly become a distinguished figure in Sufism.(Tasawol) 3 ·· After meeting "Shams-E-Tabrizi". Molana's path diverted from that of his antecedents (his father , "Bahaodin Ualad Soltan-E Balkhi",Borhan-E din Tarmazi , and the others)." Molana "employed simple language inorder to express the complicated issues on practical mysticism (Erfane Amali) and (Elme Baton), us.tally in the form of stories and fables. While "Ebn-E Arabi" , the founder of theoretical mysticism (Erfane Nazari), hadbcen in the same camp of Bahaodin Balkhi and Borhanodin Tarmazi, Whose book, , "shams" had foebidden him to real tor "Molana" to read. 4 - Contrary to Henry carbon's conclvsion claiming that Malama had been influenced by Ebn-E Arabi on the grounds that , "Masnavi" interpreters in Iran and India had reffered to Ebnc-Arabi for their intcrprerations, we have to say that, this only indicates the acccpicnce and favorable stance of Ebn-E Arabi's doctrines in Iran and India and not his in flucnce on "Molana". There is no evidence that "Molana" himself had used any of Ebn-E Arabi's concepts which had not been used by philosophers or mystics preceding him. On the basis of the above mentionde points, the clain that Molana had been under the influenced of Ebn-e Arabi proves wrong, as 11 Molana" belonged to the camp of "Shams" and his school of "sama" , "Raghs" and "Tasavo!" , while Ebn-E Arabi belonged to the camp of Islamic west and especially Andalusia.https://ltr.atu.ac.ir/article_6215_691aa1e4c71c32749aee8c6275ab99a9.pdf |
| spellingShingle | seyedhasan amin grounds of Thought Matn/Pizhūhī-i Adabī |
| title | grounds of Thought |
| title_full | grounds of Thought |
| title_fullStr | grounds of Thought |
| title_full_unstemmed | grounds of Thought |
| title_short | grounds of Thought |
| title_sort | grounds of thought |
| url | https://ltr.atu.ac.ir/article_6215_691aa1e4c71c32749aee8c6275ab99a9.pdf |
| work_keys_str_mv | AT seyedhasanamin groundsofthought |