Comparative Theology (May 2023)
Basic Elements of the Unity of Existence in Ontology and the Unity of Intuitions in Epistemology Areas from the Views of Khajeh Abdollah Ansari and Ghiasuddin Mansour Dashtaki
Abstract
The present study aims at comparing the unity of existence and the unity of intuitions in Khajeh Abdollah Ansari’s codes of conduct and Ghiasuddin Mansour Dashtaki’s philosophical and mystical works. The study is a qualitative basic research using the descriptive-analytical method. Khajeh’s views regarding these issues are not attainable directly from his works and can only be deduced from his words about mystical positions, but Dashtaki’s views have been expressed through deep mystical comments. Khajeh Abdollah describes the unity of existence in the position of oneness and the unity of intuitions in the position of mortality, poverty, loneliness, monotheism and similitude in the form of examples. Dashtaki, however, has a comprehensive view of these issues and has clearly explained them. He has interpreted the unity of existence as the unity of intuitions and considered the unity of intuitions as unity with truth in such a way that he also recognized many existences and considers them as the shadow of true existence (i.e. God). Of course, Dashtaki could not differentiate well between the unity of existence and the unity of intuition. These two views are different in terms of perspective, but they do not differ much in terms of fundamental concepts. Keywords: The Unity of Existence, Ontology, the Unity of Intuitions, Epistemology, Khajeh Abdollah Ansari, Ghiasuddin Mansour Dashtaki.IntroductionIn the current research, the unity of existence is studied from the perspective of ontology, looking at the reality of the world of existence, and then the unity of intuition from the perspective of epistemology. The unity of existence is one of the most controversial topics of mysticism and Islamic philosophy, which requires deep studies to understand. Mystics, regarding the unity of existence, are of the opinion that the only real existence in this world is God. Other beings do not have a real existence, but they are all manifestations of the shadows of His real existence. Therefore, according to the belief of mystics, “Existence has only one example, which is the necessary existent (Wajib al-vojoud), and things other than Allah are dependent and do not benefit from existence” (Dawani, n.d, p. 129). Ain al-Qozat Hamadani (as cited in Osseiran, 1962, p. 44) has stated that “any existence other than Him does not really have an essence nor an existence”. But the unity of intuition is the result of the understanding of the exclusiveness of existence in the Almighty God, which is achieved by the seeker's advancement in his conduct. In the present research, the two fundamental issues have been examined and analyzed from the perspective of Khajeh Abdollah Ansari and Ghiasuddin Mansour Dashtaki. MethodologyThe current qualitative study can be considered a kind of fundamental research that has explained, described, and analyzed the ontological and epistemological issues of unity in theoretical mysticism with philosophical language. In this regard, the research method in this study was descriptive-analytical using library data collection tools. Results of the StudyThe results of the study showed that the terms the unity of existence and the unity of intuitions cannot be found in Khajeh’s works but it can be deduced from his words about mystical positions. Khajeh Abdollah sees the unity of existence in the oneness position and the unity of intuitions in mortality, poverty, loneliness, etc. A wide investigation of Dashtaki’s works showed that he has included philosophical subjects like existence and unity in mystical positions to counterfeit opposing views against arguing philosophical issues. He has expressed unity in terms of the theory of suspicion of manifestations. Ghiasuddin Dashtaki has had a philosophical orientation towards his ontology and doesn’t consider the unity of existence as the rejection of the existence of beings other than God and accepts them in line with God. He doesn’t deny the existence of possible beings but sees them as manifestations of God and this differentiates his views from the ontological views of Khajeh Abdollah Ansari. Discussion and ConclusionFrom an epistemological point of view, the man facing the unity of the True God reaches the oneness position. Because of the shining of divine light on his heart, he understands that the existence of beings other than God is due to God’s Wish and that all beings return to their place of origin and this is the very unity of intuitions. From Khajeh Abdollah’s words, we understand that the unity of intuitions is found in positions of physical happiness, ecstasy, and finally, existence when the seeker vanishes in the state of being. He sees the unity of intuitions in positions of poverty and mortality. He traverses the path of unity of intuitions by following Shariah and seeing the truth of God objectively. From Dashtaki’s point of view, existence has but one referent and that is the only God who creates all beings. In his ideas, the unity of intuitions does not mean neglecting other beings but it means seeing them but not considering them when the True God matters.Khajeh Abdollah Ansari does not present an explicit analysis of the unity of existence or the unity of intuitions and his ideas should be deduced from his words about stages of codes of conduct. However, Ghiasuddin Dashtaki, as a philosopher, has a transcendental view towards the issue, so he not only considers Sheikh-al-Reis’s codes of conduct but also states his final views in his book Alhekam Valmareifel Masooriyed (Mansoori’s Words of Wisdom and Learning).
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