خلاصة:
One of the old worries of researchers is studying religious texts. Muslim researchers have mainly focused on Quran. According to the theological verses of Quran (= verses which are about God’s attributes and deeds)، research has the most important positions; this is because Muslim religious researchers believe God and His attributes is the most important subject. Among Muslim religious researchers the mystic researchers have shown a special interest to this subject. Roozbahan Baqli Shirazi (522-606) and Ibn-Arabi (560-638) have more clearly regarded this subject and have two different views in this regard. Using the “shat’h” category، Roozbahan has chosen the “language of shat’h”; rejecting “shat’h” and using the two parameters of “comprehensiveness of simile and immaculateness” and “unity of zaher and mazhar”، Ibn-Arabi has believed the “literal language of the theological verses of the Quran”. The purpose of this article is to compare the linguistic views of the two Muslim scholars and to answer this question: is the language of the theological verses of Quran literal or shat’h? Some of the important findings of the present research are as follows: 1- Roozbahan’s esoteric look at reality; 2- a change in the meaning of shat’h by Roozbahan; 3- Ibn-Arabi’s comprehensive look at reality; 4- Ibn-Arabi’s ontology is close to mind and can be used to present a systematic worldview; 5- Roozbahan’s ontology is far from mind and cannot be used to present a coherent worldview.
ملخص الجهاز:
The Language of Quranic Theological Verses from the Perspective of Ruzbahan Baqli and Ibn Arabi Date Received: 2009/04/21 Approved: 2009/05/01 Masoud Haji Rabie* Mohammad Hossein-Zadeh** Abstract Researching religious texts is one of the concerns of religious scholars.
In this regard, Muslim mystics have placed the language of theological verses at the center of their attention and have addressed it through topics such as ta'wil (interpretation), shath (ecstatic utterance), tashbih (anthropomorphism), tanzih (transcendence), the unity of the manifest and the manifestation, etc.
In the view of the Persian shathic, when God came out from behind the veil of His unseen and willed to manifest, He revealed His attributes in a veil and clothing, and believers have no duty other than acknowledgment and faith, while the knowledge of it is exclusive to the friends of Allah (Baqli Shirazi, ibid.
2. The Language of the Quran Not Referring to the Essence of God In the school of Ibn Arabi, the Essence of God (-the Unseen of Unseens) is distinct from all existence and even from His own names and attributes.
Therefore, the attributes of God, which in the realm of the Unseen are devoid of any emergence or appearance, for the purpose of exiting— (*)In the school of Ibn Arabi, mystical knowledge pertains to the determined Essence of the Truth.
With his comprehensive view of existence, Ibn Arabi does not consider the language of the theological verses of the Quran to be the language of ecstasy (shath), and for this reason, he does not keep the realm of theological verses beyond the reach of the general public's understanding.
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