Divan

Author(s): Hafez Khwāja Shams-ud-Dīn Muḥammad Shirazi / Language(s): Bosnian,Persian

TUMAČENJE DRAGULJA POSLANIČKE MUDROSTI – I – SKIDANJE DUVAKA S NEVJESTA BOŽANSKIH OBJAVA NA UZVIŠENIM STOLICAMA MOZAIČKE MUDROSTI

Author(s): Abdulah-efendija Bošnjak / Language(s): Bosnian

Djelo Fusus al-hikam ili Dragulji poslaničke mudrosti muslimanskog sufijskog filozofa, teozofa i krajnje njegovanog sufijskog hijeratika Muhyiddina ibn ‘Arabija, porijeklom iz nekadašnjeg muslimanskog Andalusa, neprežaljenog i neponovljivog muslimanskog kraljevstva na jugu Europe, ne predstavlja samo neiscrpivi sadržinski locus za krunske teme sufijske književnosti i ezoterijske tradicije islama, uopće, nego simbolizira najraskošniju i do danas u potpunosti neapsolviranu metafiziku imaginacije utemeljenu na spoznaji i neposrednom duhovnom iskustvu mubashare ili imaginalne vizije popraćene glasom iz svijeta malakuta, svijeta žive stvaralačke imaginacije ili iz mundusa imaginalisa (‘alam al-amthal).

TUMAČENJE DRAGULJA POSLANIČKE MUDROSTI – II – SKIDANJE DUVAKA S NEVJESTA BOŽANSKIH OBJAVA NA UZVIŠENIM STOLICAMA MOZAIČKE MUDROSTI

Author(s): Abdulah-efendija Bošnjak / Language(s): Bosnian

Prije gotovo trinaest godina objavili smo naš prvi prijevod Ibn ‘Arabijevih ‘Dragulja poslaničke mudrosti’ (Fusūs Al-Hikam) koji bismo, sada, mogli označiti svojevrsnim interpretativnim prijevodom sa arapskog izvornika. Taj prijevod nije bio takav samo zato što je bio uvjetovan konkretnom akademskom zadaćom moga mentora profesora Vladimira Premeca koji je u ono vrijeme tražio da naporedo sa pisanjem doktorata prevedem i temeljno djelo autora čije mišljenje je bilo predmetom moje doktorske disertacije, već i stoga što je Ibn ‘Arabi sadržaj ovog svog djela djelimice ispisivao na pergameni, a djelimice zamišljao u vlastitom umu, tako da je moj tadašnji, prvi prijevod nužno pratio tumačenja njegovih najslavnijih učenika i komentatora u dijelovima sadržaja koje je nosio u umu, a nije ih izložio svjetlosti dana.

TUMAČENJE DRAGULJA POSLANIČKE MUDROSTI – III –

Author(s): Abdulah-efendija Bošnjak / Language(s): Bosnian

Pred našom kulturnom javnosti je, napokon, i treći, pretposljednji svezak velikog ‘Komentara’ Abdulah-efendije Boš- njaka na temeljno djelo sufijske literature Fusus Al-Hikam (Dragulji poslaničke mudrosti) sjajnog Andalužanina, europskog muslimana iz dvanaestog stoljeća, šejha Ibn ‘Arabija. Ovaj svezak sadrži osam cjelina ili osam logosa kao osam poslaničkih paradigmi kroz koje šejh Ibn ‘Arabi u svome zgusnutom tekstu razmatra različite dimenzije i najupečatljivije naglaske Božije Objave koja se otkriva kroz cijelu svetu povijest, kroz intime različitih poslaničkih likova i unutar različitih svetogeografskih toposa i svetojezičkih odora. Abdulah-efendija Bošnjak svojim tumačenjem ustopice prati Ibn ‘Arabijev tekst i razuđuje ga u blistavi interpretativni univerzum ideja koji se danas smješta u sami vrh najbriljantnijih komentara ikad izrečenih na temeljni sadržaj ovog Ibn ‘Arabijeva teksta.

TUMAČENJE DRAGULJA POSLANIČKE MUDROSTI – IV – SKIDANJE DUVAKA S NEVJESTA BOŽANSKIH OBJAVA NA UZVIŠENIM STOLICAMA MOZAIČKE MUDROSTI

Author(s): Abdulah-efendija Bošnjak / Language(s): Bosnian

Tumači Ibn ‘Arabijeva djela Fusus Al-Hikam su ustanovili sadržinsku povezanost između mudrosti izražene u ‘Isaovom (a.s.) logosu i one koja je izložena u Sulejmanovom (a.s.) logosu. Ona prva je uzlazeća, uzvisujuća ili uzvišena mudrost, a ova potonja je ‘spuštajuća’, silazeća mudrost. U onoj prvoj oni, također, nastoje prepoznavati naročitu ‘poslaničku’ ulogu, dok u ovoj potonjoj raspoznaju ulogu ili značenje ‘hilafetske’ vlasti ovaploćene u liku poslanika Sulejmana (a.s.). Još jedna zajednička nit postoji između ove dvije mudrosti, a ona se ogleda u činjenici da su obje iziskane ili su rezultat molitvenog zaziva koji je, u ime ‘Isaa (a.s.), učinila njegova majka, hazreti Merjema koja se, čak, u molitvi svojoj zavjetovala Bogu da će Njemu, i samo Njemu posvetiti ono što je u utrobi njenoj, dok je onaj molitveni zaziv u slučaju ove potonje mudrosti ozbiljio sam Sulejman (a.s.), iščući od Boga poseban dar kraljevstva/nebeske baštine kakvu Bog nikome prije njega nije dao, a poslije njega samo Poslaniku islama (a.s.), ali ovaj takvu vrstu baštine nije htio javno objelodaniti zbog Sulejmanove (a.s.) molbe da takva baština ne bude darovana nikome poslije njega.

SUŠTINSKO ČITANJE IBN ‘ARABIJEVA FUSUSA KROZ KOMENTAR ABDULAHA BOŠNJAKA

Author(s): Rešid Hafizović / Language(s): Bosnian,English

Theology, as the grammar and science of faith, systematically negotiating the fundamental facts of faith using all the resources provided by the sources of theological cognition, has developed its own distinctive language by virtue of which it has expressed the supreme truths of faith deposited in the essence of the ultimately impenetrable plenitude of the fundamental sources of faith that are variously defined within the Islamic and the Christian religious traditions. The language of theology long remained within the domain of the speculative and, to a considerable extent, the abstract, reduced to the sphere of logical concepts and rationalist cognition and interpretation, as clearly evidenced by the persistence of scholastic theological reflections on matters of faith in both Islam and Christianity: a current of theological thought in both traditions that could be called Muslim and Christian Kalam (H.A. Wolfson, The Philosophy of Kalam).

Načela morala u Kur’anu

Author(s): Ajatollah Abdullah Dževadi Amoli / Language(s): Bosnian

Između svjetonazora i etike postoje međusobni utjecaji i sprege. Naime, s jedne strane, etika (znanost o moralu), poput logike, prirodoslovlja i matematike, spada u partikularne znanosti i pod okriljem je “opće znanosti” – svjetonazora, jer ta znanost dokazuje svoj predmet (a to su duša i njene moći),3 kao što dio njih (tj. neke moći duše) dokazuju i prirodne nauke, a s druge strane, etika, također, donosi sudove i o svjetonazoru u smislu da se u etici dokazuje da je monoteistički svjetonazor dobar budući da je okrenut ka duhu, pohvalnim djelima i savršenstvu duše, a ateistički svjetonazor loš, štetan i nosi negativne posljedice po dušu.

Islamsko buđenje

Author(s): Ali Akbar Velayati / Language(s): Bosnian

Za izučavanje ideja savremene arapske političke misli kori- štena su tri metode. Prva od njih jesu radovi koji se metodološki zasnivaju na proučavanju različitih struja i tokova političke misli, gdje, recimo, spadaju djelo Hamida Enayata Tokovi arapskog političkog mišljenja (Sayr-e andiše-ye sisayi-ye ‘Arab) te knjiga Medžida Haddurija Političke struje u arapskom svijetu (Gerayešha-ye siyasi dar džahan-e ‘Arab). Druga metoda jeste izučavanje socioloških i politoloških kategorija, za što je izrazit primjer upravo knjiga Hamida Enayata Politička misao u islamskom svijetu (Andiše-ye siyasi dar džahan-e eslam). Naposljetku, neki su skloniji izučavanju pojedinih političkih mislilaca, i što se te metode tiče, kao važna djela treba istaći djelo Alberta Houranija Arapsko mišljenje u liberalnom dobu1 i Lideri reforme u savremenom dobu Ahmeda Emina.

ISLAM I LJUDSKA PRAVA (Komparativna analiza ljudskih prava u islamu i na Zapadu)

Author(s): Rouhollah Ghaderi Kangavari / Language(s): Bosnian

Teoretiziranje u humanim znanostima, pored pitanja metodologije, podrazumijeva i određenu ontološku i epistemološku pozadinu. Sve teorije međunarodnih odnosa, bilo da pripadaju pozitivistič- kom, kritičkom ili postpozitivističkom toku, počivaju na određenim specifičnim nad-teorijskim temeljima (ontološkim, epistemološkim i metodološkim). Pod nad-teorijskim ovdje podrazumijevamo teoriju o teoriji te filozofsko promišljanje o suštini, ulozi i uglovima teoretiziranja. Oni koji se bave nad-teorijom analiziraju s jednog višeg aspekta sve međusobno suprotstavljene teorije o određenom pitanju te nastoje uočiti na koji način te suprotstavljene teorije razumijevaju i prezentiraju pitanje kojim se čovjek bavi. Tako nam ontološka, epistemološka i metodološka pitanja pomažu da razumijemo razlike u mišljenjima tradicionalnih autora kad je riječ o njihovu definiranju ponašanja država i ostalih tokova u međunarodnim odnosima.

BIBLIJOM I KUR’ANOM DO JEDNOGA BOGA STVORITELJA

Author(s): Marko P. Đurić / Language(s): Bosnian

This book is based on the pursuit of true interreligious dialogue. At a time when radical and extreme ideas tend to tensions and conflicts between religions and different religious denominations, but also schools of thought in general, it is extremely important to emphasize the need for unity and harmony among people, especially the heirs of religious traditions. God Almighty teaches us that in relation to others we always keep in mind the value and dignity of man as such, without abandoning the principles of humanity as love of man and justice. This simple message of all messengers of the Word of God throughout history, to our great regret, has been the subject of forgery by their opponents, but also by the alleged promoters of the faith. To try to remove the veils of stupidity, negligence and ignorance, and to turn to the true effort to understand man, and then to understand what God has told him. Respect for man, nature and the divine laws that govern it, will allow us to get to know each other better and be more friends, to give up mutual tension and conflict. In this we can be helped by relying on a common religious tradition, that of Abraham / Ibrahim. Judaism, Christianity, and Islam are the three arms of a sacred religious tradition based on the belief in One God, the Eternal, the Almighty, the Omniscient, the Creator of the World, the Righteous, the Good, the Omnipresent, the Holy Being. God in our common tradition transcends space and time, and forever remains incomprehensible to His creatures. And, again, he is equally the Director and Manager of the World.

VIŠEJEZIČNOST U MESNEVIJI DŽELALUDDINA RUMIJA

Author(s): Munir Drkić / Language(s): Bosnian

The subject of this book is multilingualism in the Masnavi of Jalaluddin Rumi. The research aims to describe the phenomenon of multilingualism in Rumi’s most famous work on the basis of modern studies of multilingualism in linguistics.Thanks to the growing interest of researchers for multilingualism in the last two decades, studies have begun to address some new aspects related to the topic, which had traditionally not been dedicated special attention. While formerly multilingualism had been understood as the use of different languages in written or spoken discourse, today multilingualism in Linguistics, is not seen only as mixing different languages in communication or written texts, but many other aspects are included.This attitude towards multilingualism has opened up a space towards exploring historical aspect s of the phenomenon, where this research falls in.Three aspects of multilingualism in the Masnavi are described: 1.views on multilingualism in the historical development of the science of language, evaluation and comparison of different languages and Rumi’s original contribution in this field, 2. multilingualism in communication between speakers of different languages and 3. use of different languages,or the multilingual poetry and poetry in different languages in the book.In the first of the three aspects of the research, we give a survey on attitudes on different languages and multilingualism from the Middle Ages, on the basis of relevant resources in the field of Linguistics, and also a glimpse into language conflicts between Arabic and Persian from the 9th century. This entire chapter is about explaining of the meaning and background of the verse in which Rumi calls to speak Persian, even if Arabic is better, and concludes that love can be expressed in a hundred languages. Rumi’s attitude towards multilingualism is compared with the attitude of Dante Alighieri. Although Rumi lived before Dante, his evaluation of different languages is based on much more understanding in relation to Dante, and many later authors, including the tradition of which he himself belonged to. Indeed, Rumi’s attitude towards multilingualism is more that of the 21st century than the times in which he lived. In the Masnavi he gives a completely original attitude on Arabic as a lingua franca, Persian as his mother tongue and multilingualism as a phenomenon.

KALIGRAFIJA I ISLAMSKA KULTURA

Author(s): Annemarie Schimmel / Language(s): Bosnian

Kada sam 1979. godine zamoljena da održim predavanja na Kevorkian Lectures Foundation u akademskoj 1981–82. godini, zadana tema bila je kaligrafija. S golemom radošću sam prihvatila temu, zamišljajući kako bih mogla, kroz četiri predavanja, govoriti o raznovrsnim kaligrafskim stilovima i o razvitku arapskog pisma u njegovim različitim formama, od ranog kufskog, do modernog kaligrafskog slikanja. Otkrila sam, međutim, kako je, unatoč brojnim najnovijim izdanjima o islamskoj kaligrafiji, od kojih najveći broj njih odlikuje pretjeran broj slika, malo toga napisano o stanju kaligrafije ili njenom prakticiranju. Bio je prisutan vidan nedostatak izvješća o religijskom značaju kaligrafije unutar muslimanske kulture, o temi koja je tako bliska mome zanimanju za izučavanjem sufizma. Nadalje, prepuštanje arapskih i perzijskih pjesnika igrama riječi i zagonetki, zasnovanim na kaligrafskoj terminologiji, kod zapadnjačkih istraživača više je izazivalo prijezir nego poštovanje, a o užitku u tome da i ne govorimo, tako da mi se činilo kako i ovo pitanje zaslužuje posebno razmatranje.

SPOZNAJA, PRVA VRIJEDNOST ISLAMA - prilog spoznajnoj teoriji u islamu -

Author(s): Rešid Hafizović / Language(s): Bosnian

Pokrečući pero svoje mudrosti u ciku zore kao i u zenitu svetopovijesnog dana, Bog nam je najprije usmjerio pozornost na spoznaju kao prvu vrijednost, jer prvi ajet objave u njenom kur’anskom punoljetstvu, koji je spustio na srce pečatnom Poslaniku islama (a. s.), bijaše baš onaj koji je darom spoznaje najavio ime Gospodara pera. Isti dar je ponudio i našem praocu, prvom čovjekui prvom poslaničkom liku od ljudske vrste, Ademu (a. s.), kada mu jeposlao Džibrili Emina sa tri dara da izabere jedan od njih prije negolinapusti blaženi život u Džennetu: dar intelekta / spoznaja, dar vjere /vrlina i dar stida / moral. Noseći u sebi intuitivni predujam prvostvorene prirode pečatnog Poslanika islama (a. s.), koja iznutra opečaćuje idealnu, iskonsku narav svakog stvorenja, Adem (a. s.) je izabrao istidar koji će na zasvođu svete povijesti islamskog monoteizma biti u punini dan i pečatnom Poslaniku islama (a. s.), glasonoši koji je kao sveopća milost poslan svim civilizacijama i univerzumima. U sjeni tog dara, u neposrednoj njegovoj prisutnosti ostala su i dva druga, to jeste dar vjere i dar stida čiju vrijednost u punini može pokazati samo svjetlost spoznaje.

ŠEJH HASAN KAIMIJA - Sin vremena -

Author(s): Mubina Moker / Language(s): Bosnian

Šejh Hasan Kaimija poznat kao Kaimi Baba jedan je od istaknutih bosanskih šejhova XVII st., koji je iza sebe ostavio hvalevrijedan poetski opus. Bio je osoba koja je duhovnošću obilježila svoje vrijeme. Premda vezan za tekiju Kaimija je bio dobro upoznat sa političkim prilikama i stanjem običnog čovjeka. Njegova duhovnost nije bila duhovnost odvojena od problema čovjeka i kao jedan učenjak-intelektualac smatrao je svojom dužnošću baviti se i ekonomsko-političkim pitanjima. Kaimi Babino protjerivanje iz Sarajeva u Zvornik nakon što je protestvovao pred vlastima zbog enormnog poskupljenja hljeba veoma zorno pokazuje njegovu društvenu angažiranost kao kaderijskoga šejha i pročelnika Hadži-Sinanove tekije.

Kur’ân Dilinde Yemin Üslûbu

Author(s): Mehmet ÇALIŞKAN / Language(s): Turkish

In this study, in particular, the subject of what qasams mean in the integrity of the Qur’ān is discussed in the context of the Surah.In the introduction of the fourpart study, the subject was examined in terms of scope and method. The first chapter focused on the sameness and difference of concepts such as qasam, oath and hilf within the conceptual framework. In the linguistic framework, the letters used for Qasam are explained; the oath with him (muqsamūn bih) and the answer to the oath (muqsamūn alayh). Again, in the first chapter “zahir” and “muzmar” were explained from the types of vows. In the second part of the study, the Qasam tradition in Arabic language and culture in the pre-Islamic period was examined. Among the subjects of the oath in ignorance are Allah, the Kaaba, idols, time and many natural beings. In the pre-Islamic period, poets, wizards, oracles, along with expressions of vows to obtain material benefits, said mysterious words that made people believe and turn to themselves. In particular, oracles left their oaths in mystery because they expressed what was sworn with them according to their beliefs and cultures but did not say the answer. In the third chapter, the forms of qasam in the Mekkī-Madanī Mekkī and Madanī surahs were compared, and in this context, it was found that the qasams in the Mekkī surahs are an example of open vows in general. In this chapter, it is also stated that Allah swears by his person and adjectives, as well as by oath to both observant and exchange beings. In this context, it has also been determined that the qasams in Madanī surahs constitute an example of closed oaths. It is certain that the oaths constitute an introduction to the answer to the oath, as well as noting that the matters that are sworn with it are important for people. Because vows are only completed and understood by their answers. An unanswered oath turns into an action that is unclear why it was sworn. In the third chapter, there are also related examples of those who are sworn in the Qur’ān in the style of “qath and those who constitute answers to the oath. In addition, examples of vows in Qur’ānic stories are also discussed in this section. In the fourth chapter the possible causes, goals, consequences of the bowl, and the oath of Allah were thinned, and in this chapter, the fiqh dimension of the bowl was also pointed out. Those who believe that Allah Most High will not swear by beings have suggested that this cannot be considered for Allah, since the oath aims to glorify only those who are sworn. Allah's oath to beings is to draw attention to the benefit and harm of the beings who are sworn. In addition, it means that Allah swears to different beings and swears to him over those beings. Because those who say that there is the word “Rab” at the beginning of the objects swore understood the oath to fig as “by the Rab of Tin”. As a result, it was concluded that the oath was a means of linguistic communication and interaction to inculcate trust and trust between people and societies from the beginning of its history. In the period of ignorance, people swore an oath to anything they considered sacred, while in the Islamic period it was requested that the oath be made only to Allah. During the Islamic period, provisions on oaths were made, they were asked not to swear unless necessary, and Muslims were not welcome to swear unnecessarily. In this context, a false oath was considered a great sin.

On Temel Eser Örneğinde Dinî ve Ahlâkî Değerler

Author(s): Fatma Kurttekin / Language(s): Turkish

The fairy tales, lullabies, stories and novels, which are listened during childhood, affect not only our inner World but also our religious and ethical development. In this research, it is questioned that, whether the 100 Basic Works which was recommended by Ministry of Education in 2005 affect the children’s religious and ethical development and how these books interpret the religious and ethical values. In this research we tried to answer these questions briefly: how the religious and ethical values were explained in these books chosed from the 100 Basic Works, which of those values were placed in Religious Culture and Ethical Knowledge educational programme? Can this literature be used in educational of religious and ethical values? Can it be used in Religious Culture and Ethical Knowledge lessons? How these works affect the students’ religious and ethical education. In this research, some religious and ethical values were pointed with, the method of descriptive field search, then these values were interpretted. After that, the questionaires prepared basically from these Works, were applicated to 200 students who are at 1.class of different types of high schools. Then, students and teachers were interviewed and the findings have been analyzed with SPSS programs. Consequently, it was seen that the religious and ethical values were pointed intensely in these works. The students read then and are affected, but the students in Religious Culture and Ethical Knowledge have some mental conflicts because of that they see these works as literal works only. Besides that, we need the Works which explain these values by connecting them to our time without limitting them to a certain group of people or term, and which take the interests and needs of students into consideration.

Sufijski put ljubavi

Author(s): William C. Chittick / Language(s): Bosnian

Ovu knjigu sam napisao prije dvadeset i dvije godine, domalo nakon povratka sa višegodišnjeg studija perzijskog i arapskog jezika i duhovnog predanja islama u Iranu. Najviše pažnje sam posvetio filozofski usmjerenim verzijama sufizma vezanim uz ime Ibn ‘Arabija, ali sam u velikoj mjeri učio i o Rumiju.

Svjetlosni čovjek u iranskom sufizmu

Author(s): Henry Corbin / Language(s): Bosnian

Knjiga "Svjetlosni čovjek u iranskom sufizmu" je djelo Henryja Corbina o iranskoj teozofiji, a po prvi put se pojavljuje na bosanskom jeziku zahvaljujući prevodu prof. dr. Rešida Hafizovića. Dr. Henry Corbin, filozof i istraživač u oblasti historije filozofije, jedan je od najznačajnijih iranologa koji je dao ogroman doprinos predstavljanju iranske filozofske i teozofske misli na Zapadu otkrivajući, identificirajući i štampajući raritetne rukopise iranskih filozofa i mistika čime je učinio veliku uslugu iranskoj kulturi i civilizaciji.

Drinking, Fasting, and Tattoos: Syrian Women’s Lived Islam

Author(s): Ozlem Ezer / Language(s): English

Drinking, Fasting, and Tattoos reveals the problematics of Refugee and Forced Migration Studies via Lived Religion (LR) by using qualitative and collaborative methodologies. It offers LR as a potential recovery for the tensions across different disciplines of gender and women’s studies, theology, migration studies, and religious studies. It also problematizes major assumptions about Islam that have led to the current scholarship, such as churchification of Islam in Europe. It breaks a tripled silence around women, refugees, and unaffiliated Muslims. It draws attention to permeable boundaries between academic disciplines, secular and religious, researcher and researched divides while challenging current paradigms in academia, particularly the ones that still validate Euro-American frameworks. More specifically, Syrian women refugees whose representations can be expanded to Muslim women migrants in the Global North, present firsthand accounts regarding their faith-based practices and interpretations of Islam. The accounts reveal empowerment, resilience, and post-traumatic growth, and thus agency in unlikely places.

İsmâilîlik ve Neoplatonizm: Ebû Ya‘kûb es-Sicistânî Örneği

Author(s): Yusuf Sansarkan / Language(s): Turkish

This work deals with the Neoplatonic views of Abū Ya‘qūb al-Sijistānī in comparison with the thoughts of Plotinus. Al-Sijistānī living in the 4th/10th century, was one of the Khurāsān-Mā Warā’ al-Nahr dā‘īs of Ismā‘īlīsm. The region was in convenient condition for Ismā‘īlīs in such a way that the dā‘īs would spread their ideas and develop intellectual conceptions during the mentioned period. While the Ismā‘īlīs gained strength and got supported from some statesmen, al-Sijistānī inherited an essential legacy from dā‘īs such as Muḥammad Aḥmad al-Nasafī and Abū Ḥātim al-Rāzī. On the other hand, this period has been recorded in history as the period in which Ismā‘īlīsm experienced a philosophical conversion with Neoplatonic influences. The architects of this conversion are Nasafī and his pupil al-Sijistānī.Since the works of Nasafī cannot be founded, the traces of Neoplatonist Ismā‘īlīsmare followed through al-Sijistānī. This study aims to contribute to the efforts to unearth Neoplatonist effects in Ismā‘īlīsm. The work focusing on Neoplatonist components in al-Sijistānī's works is limited to God and cosmos ideas with intense influences from Plotinus. The study consists of an introduction and three parts. The first part of the introduction is allocated to the methodological framework; the subject of the work, its purpose, limits, method, and some terms used in the study are addressed. The literature review was done in this section. The second part of the introduction is allocated to the life of al-Sijistānī, his successor-predecessor dā‘īsand his works. In addition, Neoplatonist influences in al-Sijistānī's views were generally tried to be summarized in this part. The first chapter is allocated to al-Sijistānī's understanding of God. The author's views, which display an extreme example of tanzīh, have been compared with the similar opinions of Plotinus. The first half of this chapter focuses on the indefinability of God and the rejection of some concepts attributed to Him. It also deals with the dual tanzih, an unprecedented understanding of tanzih. The second half of the chapter examines some ideas and usage forms attributed to God in the context of al-Sijistānī and Plotinus’ views about God, although they consider God ineffable. The second chapter consists of God's relation to the cosmos, its creation, and the superlunary realm. The first part of this chapter is allocated to the comparing the emanation theory of Plotinus, who considers the cosmos eternal, and the view of the Amr,defended by al-Sijistānī, who states that the cosmos was created out of nothing. This section discusses the creation of the Intellect, the first being, and how Amr causedexistence in al-Sijistānī, who denies that God is the first cause, unlike Plotinus. The second part of the chapter examines the superlunary realm and the details of the Intellect and Soul which form the superlunary realm. This section elaborates on the essence of the Intellect, which is the most crucial point in al-Sijistānī's understanding of the cosmos, inclusivity, creativity, and marriage with the Soul. It also expands on that Soul received benefits from Intellect and managed the sublunary realm with the benefits. The third chapter of the work is allocated to the sublunary realm, its elements, and man, one of its elements. The first section mentions the movement and time that emerge from the matter, form and spheres which are the components of the sublunary realm, believed to be surrounded by spheres and started just on the border of the Soul. The second section addresses the human being called the miniature world by al-Sijistānī. In this context, the soul,which has an essential place in Plotinus and al-Sijistānī and provides man's relationship with the superlunary realm are discussed as well as Jadd, Fatḥ, and Khayāl, that Ismailis put in place of angels. The body of the work was completed with the nubuwwah, Ismā‘īlī period (dawr) understanding, imāmate, Qā‘im, and the abolition of sharīʿa although there is no equivalent in Plotinus. The study aiming to reveal the Neoplatonic influences in al-Sijistānī's works, concluded that the author was greatly influenced by the aforementioned philosophical school and reflected them in his works. Although al-Sijistānī, remained loyal to Plotinus in many aspects,such as the divisions of the cosmos, the hierarchy of emanation and the human soul,differed from him in the subject of creation out of nothing.