خلاصة:
Mystics have paid special Attention to the reflections and thoughts of Ibn-e-Arabi - the greatest mystic of the seventh century H.S.- immediately after their dissemination. Afterward، he has had a great impact on different areas of theoretical and practical mysticism and many in Iran have tried to explain and disseminate his thoughts. Fax rod- din Iraqi is one of the best expositors of his works. Iraqi Occasionally analyzed and disseminated his mystical and philosophical subjects with detailed scientific expressions and sometimes with poetical phrases. Some views of Ibn-e-Arabi have been adapted to his. But sometimes they are accompanied by innovation which has been achieved as a result of his mystical experience as well as his intuition. The basic representation of these thoughts is in the realm of the cosmos. Because of this، comparative analysis of the thoughts and ideas of these two great mystics is crucial. The method according to which the principles of this paper were gathered together was library based and the gained results were analytically and descriptively put forward. Areas such as Fundamental Mystical Reflections، Mystical Ontology، Five Divine Existences، Love، World of Prototype، Manifestation، Perfect Man and Authority were analyzed. One of the most significant results of this study was that Iraqi was impressed with Ibn –e-Arabi’s views and you couldn’t find mystical and philosophical thoughts of Ibn-e-Arabi which was not reflected in Iraqi’s works. Iraqi’s innovation in applying these thoughts was represented itself in poetic imagination and explanation of the poet
ملخص الجهاز:
World of Matter) Before enumerating the arrangement of the system of existence from the perspective of mystical ontology, in the vision of Ibn Arabi and Fakhr al-Din Iraqi, examining the nature of determination (ta'ayyun)—as a prerequisite for future discussions—seems necessary.
Shah Ni'matullah Wali has mentioned the levels as six and has noted the difference between a level (martaba) and a Presence (hadra); {S"There are six levels, if you observe well#A wave, a bubble, a drop, and a seaS"} First is the level of the Essence of Ahadity, then the level of the Presence of Divinity which is the Presence of Wahdity, and the level of abstract spirits, and the level of active souls which is the World of Images and the World of Malakut, and the level of Mulk which is the World of Witnessing, and the level of the Comprehensive Universe, meaning the Perfect Human, which is the locus of the totality and the form of multiplicity.
There, "unshared monotheism" is manifest: {SNo one carries the name of the Beloved who exists#Our Beloved has no nameS} (Iraqi, 2007:235) {SIn the domain of eternity, the cosmos has no trace#In the ocean, the drop's sign cannot be found#Show how His beauty and majesty are eternal#He is He, and there is no this or that#There is neither name, nor custom, nor news#Neither Throne, nor dust, nor sign, nor translator#All was one, and there was no trace of duality#Unshared monotheism becomes manifest thereS} (ibid, 21) Just as the unity of the Essence is the source of Ahadity and Wahdity, it causes pure existence to don the garment of general existence: {SLove is a hairdresser, a colorer#That makes reality take the color of metaphorS} (ibid, 471) In this poem, "Love" is that very pure existence and is the source of all multiplicities that have appeared in the color of metaphor or in the form of general existence.
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