چکیده:
This writing seeks to analytically and descriptively clarify the nature of the hidden identity (Hawiyyah Ghaybiyyah), the Divine Presence (Hadrat Ahadiyyah), and Unity (Wahdiyyah) and the obligations arising from them from the perspective of Shia Hadith wisdom, comparing them with the views of Ibn Arabi. Initially, we understand from the text that «the essence of the hidden identity» is different from «the essence of the hidden identity» and «its names.» In the sense that, firstly, both in terms of existence and in terms of existential rulings, there is a type of distinction in essence and a verbal commonality in existence between «the essence of the hidden identity,» «the essence of the hidden identity,» and «its names.» Secondly, according to the wisdom of Shia hadith, the ranks of the system of existence at the level of the command are: the essence of the hidden identity, the essence of the hidden identity, the Divine Presence (Hadrat Ahadiyyah), and the Divine Unity (Hadrat Wahdiyyah). The essence of the hidden identity refers to the Divine Being in (He is God, the One), where «One» is the inherent attribute of the Divine Being, and Unity is the aspect of oneness. The Divine Presence (Hadrat Ahadiyyah) has both negative and affirmative elements, such that, in terms of the negative, it denies any names and attributes of perfection from the essence of the hidden identity. In terms of the affirmative, it is the source of all names and attributes and the realization of the Divine Unity (Hadrat Wahdiyyah). In comparing these meanings with Ibn Arabi's views, he also describes the hidden identity and the Divine Presence like that found in Shia hadith wisdom. In some expressions, he implicitly refers to the essence of the hidden identity
خلاصه ماشینی:
does not return to essence but is an existential otherness, meaning that between the ultimate reality of the Essence and the truth of the Essence and the names of the Essence and its actions there is a verbal agreement in existence, and true existence is only determined in the ultimate reality of the Essence, and the truth of the Essence and its names and attributes are manifestations of its reality, which claim must be examined in a judicial manner: Imam Ali (AS) said in a hadith about the hidden identity: “He, the Exalted (first proof) does not divide in existence, nor in intellect, nor in imagination” (Saduq, 1392: 92).
As a result, from the perspective of Shia hadith wisdom, the hidden identity or the ultimate reality of the Essence is a non-conditional divisor truth, which is not only determined by the perfections and existential rulings of the names and attributes, but even the application of ‘was’ to it is due to tolerance and narrowness of meaning.
Comparing the foundations of Shia hadith wisdom with Ibn Arabi’s views on explaining the hidden identity: From the perspective of Shia hadith wisdom, the hidden identity – the ultimate reality of the Essence – is a non-conditional divisor truth, which is not only determined by the perfections and existential rulings of the names and attributes, but even the application of ‘was’ to it is due to tolerance and narrowness of language and meaning.
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