Abstract:
The Logos is the key to Christian theology and has a very long history. The Gospel of John begins with the Logos and calls Jesus the Logos. A correct and deep understanding of the Logos depends on understanding several things: the historical background of its technical and special meaning according to Heraclitus the Stoics, its history in the literature of the Old Testament, especially the wisdom and intertestamental literature, the philosophical field of Alexandria, especially Philo, and finally the New Testament and Christian theology. Haghighat Muhammadiyah (the reality of Muhammad) is also one of the most important concepts of Islamic Sufism that Ibn Arabi and his commentators have paid special attention to. The term is common to the Logos in many applications. The discussion of Haghighat Muhammadiyah is ultimately deeply related to the issue of the perfect man, through whom the grace of the Almighty reaches the creatures. Christian and Jewish theologians seem to be saying the same thing that Muslim Sufis have been trying to say while intuitively reflecting. Here the language of Islamic Sufism approaches Christian theology and provides a basis for understanding the key concepts of these two religions, resulting in a deeper understanding of the two religions of Islam and Christianity.
Machine summary:
A correct and deep understanding of the Logos is contingent upon understanding several things: its historical background, its technical and specific meaning among Heraclitus and the Stoics; its background in Old Testament literature, especially wisdom literature and intertestamental literature; the philosophical sphere of Alexandria, particularly Philo, and finally the New Testament and Christian theology.
The discussion of the Muhammadan Reality is ultimately deeply connected to the discussion of the Perfect Man (al-Insan al-Kamil), through whose existence the divine grace reaches the creatures.
Additionally, Heraclitus said that his speaking is not merely an individual act, but rather the Logos of the world and the whole of existence speaks through him; man reaches truth to the extent that his thought and language are aligned with this universal Logos.
In the Septuagint translation of the Book of Habakkuk, from the third section of verses onwards, the returning Christ appears with the description of Logos, and he is called the plenipotentiary deputy and angel-like of God, whose rank and status are superior to all heavenly and angelic beings, and emphasis is placed on the eternal power of the Logos, as well as its clear connection to the realm of the kingdom, its bond, and its unity with God. Also, in the first part of the Gospel of John, verses one to eighteen, praiseworthy words about the Logos are found.
If we look from the perspective of the Truth (al-Haqq) at the level of absolute generality, the Muhammadan Reality is the very act of God's creation, as understood from the origin of the essential manifestation of the world.
According to Abu al-Ala Afifi, Ibn Arabi attributes to the term "Muhammadan Reality" all those attributes that Christians attribute to "the Word," namely Christ.
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