Author

• Muhammad jawād rezāyi

Abstract

The theory of personal unity of existence is the highest state of theoretical monotheism. Despite its long background, this theory has not had a systematic form in our tradition before Ibn Arabi and Qūnawi. In comparison to other past scholars works, the theory has been discussed more clearly in Ibn Arabi’s books. Some commentators like Qūnawi, Kāshāni, Qaysari, Jami, Seyyed heydar Amun and Ibn-Turke Isfahāni modified and presented it as a theory on existence. Mullā sadrā accepted, confirmed and explained it in accordance with the criteria of wisdom, and raised two arguments to prove it. It is in fact the final view of Mullā sadrā . in comparison to it, we can consider the traditional unity of existence as an average theory. After Mullā sadrā some mystics, Like Muhmmad Rezā Qumshe ‘I, Seyyed Ahmad Karbalāyi, Mirzā Ali Aqhā Qāzi, Imam Khomeyni and ‘allameh Tabātabāyi defended the theory according to which the real existence or existent is only the holy essence of God the Exalted, and others are His states, manifestations and appearance Using the term ‘ existence’ to them is not by essence, but by accident. Thus, firstly, sensible and intelligible multiplicities are not mere imaginations rather, they exist outside of mind and are manifestation and appearances of existence, but their realities are not the very existence . secondly, none of the multiplicities of this world has real existence so attribution of pantheism and incarnation to the followers of this theory is incorrect. Nevertheless, different groups disagreed with the theory and criticized and rejected it because of the two mentioned points . in this article, the late ‘Allameh Ja’fari’s statements are analyzed and criticized . Relying on some of Mullā Sadrā’s views in Asfar, Ja’fari wrongly believed the theory necessitates pantheism and incarnation.

Keywords

• Ibn Arabi
• Unity of Existence
• personal unity of existence
• Muhammad