چکیده:
The great Abrahamic religions today are facing an onslaught of atheistic thoughts and must be responsive to the expectations of humanity in this era regarding religion. Therefore, their dialogue to reach unified positions becomes inevitable. This article aims to show that the way for dialogue must be sought within the essence of religion, and in this regard, mystics can play the greatest role. In pursuit of dialogue between Islam and Christianity, the author has chosen Ibn Arabi and Eckhart, who are the greatest theoretical mystics of Islam and Christianity, and has analyzed the discussion from their perspectives. Religious tolerance and beyond it with pluralism, the unity of religions and the difference of laws, as well as the theological obstacles to the dialogue between Islam and Christianity and the ways to resolve them, have been analyzed from the viewpoint of these two mystics.
خلاصه ماشینی:
Islam considers the basis of this dialogue to be the same thing that we consider as the principle and essence of religion, and it is of the type of faith, belief, and meaning, not of the type of action and form: «Say, O People of the Book, come to a word that is equitable between us and you - that we will not worship except Allah and not associate anything with Him and not take one another as lords instead of Allah» (Al-Imran / 63), «And do not argue with the People of the Book except in a way that is best, except for those who commit injustice among them, and say, "We believe in what has been revealed to us and revealed to you.
]" (Ibid: 3/398) Therefore, the Perfect Man possesses the ability to perceive the essence of religion, which is connected to Wilayah (guardianship), and to find a spark of truth in every belief regarding God. This stems from Ibn Arabi's belief that: "Whatever is in existence is Truth (Haqq), and whatever is in vision is creation (Khalq).
The difference lies in whether he is a prophet or God. Ibn Arabi, with a perspective regarding the Perfect Man and the inner essence of religion, namely Wilayah (Sainthood), does not consider the essence of religion to be more than one, which is the Muhammadan reality, and considers various laws to be manifestations of that same Muhammadan law (peace be upon him and his family), namely Islam.
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