Spektrum Iran

Abstract This essay contributes to the explanation of how the Qur’anic image of
atheism emerges in IbnʿArabi’s symbolic interpretation. In The Bezels of
Wisdom (Fusus al-hikam), the transformation of Moses’ staff into the
serpent is viewed as the transformation of the atheism and rebellion
(ma’siya), into theism and obedience (ā’at). IbnʿArabī’s reading of the
discussed Qur’anic narrative, this essay suggests, achieves a particular
imagination and creativity through Conceptual Blending, a theory proposed
by Fauconnier and Turner. This essay follows a cognitive linguistic
approach, which would help understand how IbnʿArabi’s interpretation
connects the factual and religious elements in the blending as the only way
in which the complicated religious messagesand moral values emerge from
the patterns related to accessible human experiences in the natural world.

Abstract The statement of the second step of the revolution as a strategic and intelligent charter refers to three synergistic and interrelated axes, which are: „Theory of the revolutionary system, the capability of the Islamic Republic of Iran and the long-term horizon of the new Islamic civilization.” The strengths of the Islamic Republic of Iran, such as the establishment of a religious democracy, political independence, national self-confidence, and the participation of the people in their political and security destiny, have a realistic focus on socio-political issues based on historical evidence. Using an interpretive approach and also benefiting from the technique of elite precipitation analysis, this article expresses the qualitative proposition that the most important socio-political issues of the Islamic Republic of Iran in issues such as deficit in inclusive justice, government dependent economy, transformation of genuine human-religious values and superficiality towards the enemy is summarized.

Abstract Abstract
The first part of this paper focuses on the general significance of the symbols representing the truth, which are above thought and perception. The second part describes four attitudes of the heart, according to Tirmidhi's treatise, Bayan al-farq bayn aş-şadr wa l-qalb wa l-fu'ad wa l-lubb. In the last and the main part of the paper, Ibn 'Arabī's doctrine of the mystical-metaphysical cognition and his teaching of "the eye of the heart", based on his Fuşuş al-hikam are explained.

Abstract For the Byzantine-Christian theologian and mystic Gregorios Palamas, one of the most important proponents of Hesychasm, and the Islamic mystic and Sufi master, Ibn'Arabī, the knowledge of God's reality refers only to the divine energies or qualities, and not to the inaccessible and hidden nature of God, which transcends all being and thus also all knowledge in unspeaka-ble ways. The divine essence and the divine energies or properties, howev-er, are not separated from each other, but only distinguished within the divine reality; and, despite this difference, they form an indissoluble unit. These doctrines of divine difference form the basis for their mystical vision of God in both Gregorios Palamas and Ibn'Arabī. In this paper, the princi-ples of these teachings are presented and compared. The juxtaposition should above all serve the purpose of mutual elucidation. It should be not-ed that these two mystics belong to different religions and thus to different revelatory circles, which may not be compared externally. Rather, it is about showing the inner structure of the inner divine distinction between divine essence and divine energies or properties of Gregorios Palamas and Ibn'Arabī in their fundamental importance for the correctness of the spiritu-al path to the divine vision with a view to the inner and transcendent unity of religions.