According to Ibn Arabi, annihilation (Fana) in God is an ontological point of view; there is nothing except God and all things are mortal. The holy traveler (salek), in the end of his/her travel, annihilates in God; there is only one truth, that is God, and all things are figurative beings.Based on a prophetic parol (Hadith), "he who knows himself, knows his Lord". The present article tries to study the relationship between annihilation (Fana) and self-knowledge in Ibn Arabi 's thoughts.

The ultimate goal and the destination of the mystical path in Islam is Fana, and in Buddhism is Nirvana. Reaching to both destinations is through elimination of desires. There are so many similarities between Fana and Nirvana that sometimes they are considered as identical concepts. Fana and Nirvana are mystical experiences and can also be studied through the lens of theories on mystical experiences. One of these theories is Constructivism, which believes mystical experiences are processed through and organized by beliefs and expectations that the mystic brings to the experience. In the Constructivist view, the mystic goes through mystical experience, while he is contextualized with the established doctrines and concepts of his religion, and since established doctrines and concepts of various religions are profoundly different, mystical experiences could not be the same. In this article, we attempt to study Fana and Nirvana through the lens of Constructivism. We argue that the difference between these two faiths is drawing their mystics’ mystical path genuinely different inasmuch as these paths would not end up in the same destination, and thus, Fanā and Nirvana are profoundly different. This article begins with a brief explanation of mystical experience and a short introduction on Constructivism and Essentialism; then continues by describing some principal doctrines on Fanā and Nirvana and recommended instructions to reach them, and finally ends with a comparison of these teachings and conclusion of the argument.

Introduction Mystical tendencies and thoughts are explicitly expressed in Imam Khomeini and Ibn Farid’s works. Both figures have spoken of positions and ways. Accordingly, Ibn Farid’s Taeyah and Imam Khomeini’s Divan are filled with concepts and discussions related to positions, states, and ways of conduct. A subject that is agreed upon by both Imam Khomeini and Ibn Farid concerns fana fi Allah (death in God); in this regard, both mystics believe that to achieve unity, the wayfarer should at first be separated from his apparent existence and then become immersed in the beloved to the extent that there would be no wayfarer anymore. Following this stage, the mystic shall find himself in a romantic unity with the everlasting intended. Some assert that this state which would be the end of the wayfarer’s journey and a conclusion to his stance and status, is of indescribable nature and cannot be put into words. Albeit, the death of the wayfarer, the fading of his determinations, and his rise require “survival”. As wayfarers themselves would say, when the mystic achieves “fana fi Allah”, he would then attain “Baqa’a Allah” which is the beginning of a new, fresh life; till now, the wayfarer had been engaged in “Sayyer ela Allah” (journey to God) which would then become “Sayyer fi Allah” (journey in God) (Qani, 2004, p. 336). Despite the fact that the Egyptian Farid belonged to the early seventh century A.H. and Imam Khomeini was a contemporary mystic, examinations into their mystical thoughts demonstrate the universality of mysticism; accordingly, it does not pertain to a particular person or a period. Following the two figures’ correct definitions of fana fi Allah in Islamic mysticism (The Quran and Islam), they proceed to draw Tariq fi Allah for the wayfarer as the desirable end of man. Through theory and practice, the wayfarer may acquire eternal life and Baqa’a Allah. Furthermore, paying attention to mystical teachings and using them to attain salvation and a better life in today’s era which is faced with a variety of crises appear necessary more than ever. Death is one of the important notions addressed by both theoretical and practical mysticism, as well as the mystics who had stepped into this area. Ibn Farid and Imam Khomeini have also addressed this concept in their works. In this study, the following questions were posed: What are Ibn Farid and Imam Khomeini’s definitions of death? What are the similarities and possible differences between Ibn Farid and Imam Khomeini’s views with respect Fana fi Allah and its levels? Reseach method The present inquiry was conducted using the descriptive-analytical method and library resources. Here, death, its types and its features in Ibn Farid’s Divan and works of Imam Khomeini are addressed so as to shed light on their views with respect to this area. Discussion Generally, three types of Fana are discussed in mysticism: 1. Fana an vajoud al-sawaa (i.e. the unity of existence); 2. Fana an shahoud al-sawaa (i.e. the unity of intuition); and 3. Fana an Iradah al-sawaa (i.e. wanting nothing except for the desires of the intended or the intended themselves). All three are mentioned in Taeiyah Kubra (Helmi, Bita; 189-190). Fana is the end of the wayfarer’s perception and awareness due to the appearance of the divine against his conscience; subsequently, his entire condemned traits would be diminished and replaced by honorable characteristics. Fana involves three stages: Mahv (obliteration), Temes (defacement), and Muhiq (annihilation). In his mystical ballade, “Taeiyah Kubra”, Ibn Farid has carefully mentioned these three stages through a set of mystical verses. According to Imam Khomeini, when the wayfarer liberates himself from his own momentariness and sensuality, he ventures toward attaining his key desire and the divine. Consequently, Imam Khomeini has also spoken of the presence of heart in practice, character, and inherent nature (Khomeini, 2006: 435) along with the secrets, the hidden and the cryptic (Hamou, 1981, p. 206). This, in turn, is compatible with the aforementioned three stages of Fana. In Fana fi Allah, the wayfarer should disremember himself through his lover. Ibn Farid assumes that the wayfarer forgets himself as the virtue of his intended becomes apparent to him, hence meeting his end from himself. This is due to the fact that the condition for stepping into this path necessitates silencing and suppressing of all temptations and turning one’s heart towards the divine, while the obstacles involve immersion in materialism. Imam Khomeini also believes that to reach the beloved, one should let go of others because it is only the beloved that is real while others are nothing but a mirage; and its only sign is death in the beloved. According to Imam Khomeini, there is no value to existence and objects compared to the real love and the divine. Ibn Farid believes death, sacrifice and becoming a mortal along the way of reaching love and the beloved is the condition for achieving bliss and immortal life. Though such a venture involves difficulty and challenges, it would also be the best gift in case of attaining the beloved’s acceptance. Otherwise, until one does not become a martyr of the path towards the beloved and the real intended, one must refuse to even imagine reaching such a goal; accordingly, it is only in death and separation from self that the wayfarer would become one with beloved. In fact, sacrificing oneself is the least one can do for their beloved and attaining their love and kindness. Otherwise, the existence of the lover would be of no use. Similar to Ibn Farid, Imam Khomeini also believes that total contentment is to see the face of the beloved and reaching union with them, and it is attainable though one’s nonexistence and death along the path to the beloved; and anyone who fears such a way towards the beloved is an outsider to this kind and devoid of humanity. Happiness and virtue is overshadowed by meeting the beloved and a sense of restlessness regarding the distance to the beloved. The way to reach the beloved is then to become nonexistent and separated from self; until one deems oneself as nothing in the face of the beloved, one would fail to achieve real existence. Conclusion The term Fana in mysticism is originated from the Quran. Some believe Fana and nonexistence to be the fruit of a divine grace and an out-of-control notion, caused by being present in the face of the divine, the heart, and the imparting of the divine to the heart. This is the very state that leads to the most perfect position for the mystic and his ultimate end, i.e. unity and connection. Though Ibn Farid has been more explicit in his Divan regarding the concept of Fana compared to Imam Khomeini, both deem Fana as the ultimate level of journey and conduct, after which lies baqa’a Allah. There are many similarities addressed by both figures with respect to Fana and its features; they believe momentariness, carnal desires, arrogance, and expressing existence and materials as veils against reaching the divine. According to them, Fana involves three stages of practicality, characteristic, and the inherent nature and each stage has its own particular states, all of which are attainable by the grace of the divine and the wayfarer’s enthusiasm towards such an end. Nonetheless, there are no particular differences between the two figures regarding this subject. It can only be stated that Ibn Farid has been much more bold in Taeiyah Kubra compared to Imam Khomeini in his Divan, while Imam has also addressed the subject in question in his other works. References The holy Quran MohammadAli. An overview of the common ideas of Rumi and Ibn Fariz. Scientific and Research Journal of Mystical Studies, Kashan University .No 13. pages 35-3, Spring and Winter 1390. Ahmad. Mashrabe Erfanie Imam khomeini (rah) va Hafez. A study of the common mystical themes of the Divan of Imam and Hafez. Tehran: Oroj Publishing. 1907. Gani, ghasam. Tarikhe tasavvof dar Islam. bahse dar asar va afkar va ahvale Hafez va bahsi dar Tasavvof. 2. Tehran: Zovvar. 2004. Gayor, Elham. Annihilation and survival in Islamic mysticism with an approach to the views of Imam Khomeini. A Thesis Recerch Institute of Imam Khomeini and Islamic Revolution. 2006. Mohammad Mostafa . Ibn –al Fariz va Alhobe Elahi. second edition. Ibn-al Divāne Ibn-al Fariz. Printing and Publishing. Dāre Sader. 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Background and Objective: Neonatal sepsis is a systemic infection occurring in the first 28 days of life and is a leading cause of disease and death of neonates. It accounts for five million newborn deaths the objective of this study was to assess prevalence and determinants of neonatal sepsis among admitted neonates at in Hiowt-Fana Specialized Referral Hospital, Harar, Ethiopia, 2019. Methods: Hospital-based cross-sectional study with a retrospective chart review method was conducted in Tertiary Hospital in Harar town. Data were collected from April 1 to May 30, 2019. The sample size was calculated by using single population proportion sample formula and the final sample size was 292. Data were collected using a checklist and analyzed through SPSS-20. Binary and multiple logistic regressions were applied to find the association between independent and dependent variables. Findings: In general, the prevalence of neonatal sepsis in this study was 52. 7%. This study indicated that prolonged rupture of membranes (PROM) of the mother (P-value=0. 002, AOR=2. 74 (95% CI: 1. 32, 4. 39)), gestational age of neonates (P-value=0. 001, AOR=0. 85(0. 34-0. 815)) and birth weight of the neonate (P-value=0. 001, AOR=0. 45(0. 04-0. 61)) were significantly associated with neonatal sepsis. Conclusion: The associated risk factors for neonatal sepsis were identified as PROM of the mother, gestational age of neonates and birth weight of the neonate. Therefore, service utilization of mothers, early detection of risky situations and appropriate practice of newborn care should be strengthened by training of health workers, provision of health care services as per standards, and monitoring and evaluation of obstetrical/neonatal care.

Fana (annihilation) is considered as one of the fundamental doctrines in Islamic mysticism. Through spiritual journey, the mystic is released from any kind of delusive entity, achieves infinite truth, and finally annihilates in it. In Indian mysticism, the term “nirvana” is used instead of “Fana” which takes the seeker out of the realm of universe and its goal is annihilation, vanishing, and quietude. Mawlana as the lord of love and mysticism in literature and Bidel as the representative of Indian style have much in common in many mystical fields. Bidel’s poetry book is as a dictionary of mystical terms although in Indian mysticism, mystical words are a little different from those in Islamic mysticism. Nirvana in Indian religion is similar to the concept of Fana in Islamic tradition and Bidel has applied it in its Islamic concept. According to this comparative study, it seems that Bidel like Mawlana has an Islamic view to Fana, and it is even claimed that nirvana as an Indian ritual in which there is no concept of God, has not achieved a position in practical Fana in Bidel’s poetry. Introduction Annihilation is one of the most important and fundamental ideas of Islamic mysticism and mysticism of different religions. The status of annihilation is one of the most important and complex issues in Sufism and Islamic mysticism. Islamic mystics consider the status of annihilation as the goal of the seeker's journey and say that the main goal of going through all circumstances and positions is to achieve annihilation. In Indian mysticism, instead of the word “annihilation”, “nirvana” is used, which is one of the most important principles in all philosophical schools of India, both religious and non-religious. Reaching Nirvana means the highest victory, although the loss of individuality and identity, is also hidden in it. (Stacey, 1375: 327). This study deals with intellectual and linguistic features of Bidel Dehlavi, the Persian poet and mystic in the Indian subcontinent, in explaining the qualities of a perfect human. The anthropology in Bidel’s ideology, the reason of human creation, Mohammadieh truth, human perfection in Bidel’s thought and Indian mysticism are among central subjects in this research. Using descriptive analysis and library method, this study explores the poetry and idea of Bidel from stylistic view in intellectual levels. The results showed that Bidel who was raised in India presented a comprehensive and complete definition of human and his qualities relying on his Islamic and Ibn Arabi-like ideas. Bidel’s perception of perfect human differs from that of Indian mysticism and Buddhist perspective that assume the ultimate goal of perfect human is to achieve Nirvana and an arhat state or that of Yoga perspective that aims to reach the mere state of freedom. Therefore, the intellectual feature of Bidel in explaining the qualities of perfect human, parallel with his Islamic thoughts, approaches his works and entails messages from his special ideas and intellectual style. Bidel Dehlavi and Rumi are two mystical poets, one of whom lived and flourished in an Islamic country and one was raised as a Muslim in India under the influence of Indian ideas. Let us examine the concept of annihilation in the thought of Rumi and Biddle and its relation to Indian annihilation (Nirvana), to find a clearer view of the worldview of these two thinkers and common concepts in Indian and Islamic mysticism. The main question of this research is: What is the view of Biddle and Rumi about the mystical position of annihilation? What are the commonalities and differences between Biddle's Islamic annihilation and Indian annihilation (Nirvana)? Methodology This research has been conducted by descriptive analysis. First, the theoretical foundations of the research were mentioned based on mystical references in Iran, Islam, and India, and then the concept of Fana (annihilation of the self) was extracted by delving deep into Matnavi Ma’navi and GhazaliyatBidel as two works by Mowlana and Bidel Dehlavi. Finally, the extracted concepts were classified, compared, and analyzed using the method of content analysis. Discussion The concept of Fana in Islamic mysticism and Nirvana (soteriological release) in Buddhist mysticism are among issues that come from mystical experiences practiced in each tradition, and the wayfarers attempt to achieve this purpose. Islamic Fana is interpreted as “dying before one dies” and it has some stages: Fana by acts or annihilation, Fana by qualities or passing away, and Fana by essence or nullification. Through these stages, the mystic releases from his act and sees God as the doer of all acts, loses his qualities and just sees the properties of Haqq so his ego breaks down and he returns to Haqq (God). However, Nirvana in Indian mysticism is the end of mystical experience and does not have the stage of Baqaa be-llah (subsistence in God). In Islamic mysticism, the way that a Salek (wayfarer) must pass has different stages, dwellings, and guidelines that lead him. One of the stages of seyr va solouk (spiritual journey) is Moraqebeh (Sufi meditation) in which a Salek releases his mind from anything other than God, and instead, replaces that with God. A Buddhist mystic by doing some acts and commitment to 8 steps including appropriate perspective, appropriate will, appropriate speech, appropriate behavior, appropriate living, appropriate attempt, appropriate thought, and appropriate thinking can achieve Nirvana. Therefore, Nirvana is a state that is achievable and is the result of the attempts of a Buddhist follower,whereas, Fana is a state that comes from God and is the result of divine attraction. In Islamic mysticism, the truth of Fana is not annihilation and passing away, but rather it is a sort of real insight. Likewise, Nirvana in Buddhism does not mean nihilism and breaking down, but rather its truth is a sort of special insight free from any formality and attachment and by which human achieves mere enlightenment, quietude, and silence. The insight denoted by Islamic mysticism is by no means analogous with obtained insight or even knowledge by presence (consciousness). It is instead a quality of perfect witnessing (Shuhud) by which a Salek can perceive the truth without any physical medium. By such an insight, the pluralities disappear in the truths of the world of unity. However, the insight in Buddhism by which human achieves Nirvana is identical with an absolute insight that is obtained directly. As for Fana, Mowlawi believes that one’s spirit, without losing the essence of its individuality, remains in God. He uses various allegories to illustrate his point, for instance, he holds that life is in death, and subsistence is in Fana. In the poems of Bidel, Fana as the ultimate destination for the attempts to the general truth and the purpose of human endeavors to spiritual perfection is displayed through lively images. Conclusion Fana is a mystical concept that exists in other religions, too. The equivalent of Fana in Buddhist mysticism is Nirvana. By studying the Ghazaliyat of Bidel as a Muslim mystic, it is perceived that, in addition to being an Indian and his familiarity with Buddhist mysticism, he has had the advantage of reliance on the expressions and ideas in Islamic mysticism by using the instructions of Islam. Contrary to what is expected, he has not used the term Nirvana, that is equal to Fana, even once in his poems. Although Nirvan or Indian Fana is the goal of a Buddhist mystic and he achieves this state by detachment from human qualities, the purpose is release from Samsara suffering and nihilism, not subsistence in God. The spiritual journey of a Buddhist wayfarer has guidelines that is not favored by Muslim mystics. Nirvana is the result of human attempts and is achievable but Islamic Fana is not merely the result of endeavors because it needs attraction, too. Mowlana has had special attention to the issue of Fana in Mathnavi and has applied this term 89 times. This subject has also received special attention in the poems of Bidel Dehlavi who has referred to this mystical concept in his Ghazaliyat 101 times. He has mostly been under the influence of the Islamic concepts, the terminology of Islamic mysticism, and some great mystics such as Mowlana. He has consciously or unconsciously preferred not to use the expressions of this tradition specially its key term, Nirvana, that is similar to Islamic Fana although he lived his life in the land of Buddhist tradition. As a Muslim poet, Bidel who has used Islamic instructions holds that the ultimate goal of spiritual and mystical journey is reaching to God. He regards that Vusul elal-Lah (reaching to God) and Baqaa bel-Lah (subsistence in God) relies on detachment from human qualities and attachment to divine qualities. Thus Fana in the poems of Bidel is identical with Islamic Fana. By an investigation of the poems of Bidel, it is concluded that the concept of Nirvana in the sense that exists in Buddhism, has no way in the poetry of Bidel. The ideology of Mowlana and Bidel relies on reaching to God and subsistence in God and they both regard Fana and Baqaa mutually interdependent. They believe that a wayfarer by breaking down his ego and unity with divine qualities can reach to real subsistence.

There have been many discussions among the historians of religions about the influence of the concepts of Fana and Nirvana, which, despite being fruitful, have been inconclusive and have not led to a definite conclusion. This disagreement seems to have been originated from purely theological interpretations outside the historical framework. In the meantime, there has been a hidden and perhaps unintentional tendency to highlight the semantic differences between the two concepts of Fana and Nirvana, especially by Iranian scholars, who have used the interpretation of Sufi death and Fana in their virtual meanings. This article is an attempt to show the Buddhist-Sufi religious interactions based on historical evidences and clues and the issue of corpse in Sufi narrations as well as the use of common symbols in Buddhist literature and Persian mystical texts in the common geographical space of the Great Khorasan. Such an investigation has been neglected in the field of interdisciplinary research. The research method in this paper was historical research based on library sources.

"Khuthbah al-Bayan" is a sermon ascribed to Imam Ali which consists of a group of rhythmical sentences which begin with the pronoun "I". It describes Imam Ali as a Perfect Man, who is ready to annihilate in God (fana). Since "Khuthbah al-Bayan" is similar to the Sufis' ecstatic utterances (shathhts), it has been welcomed by the followers of the esoteric sects of Islam, some groups of Shi‘ites and Sufis. On the other hand, there are some other Muslims, specially the opponents of the Sufis, who do not recognize in the originality and authority of this sermon. Therefore, there have been diverse viewpoints about "Khuthbah al-Bayan" in the Muslim world.This essay begins with a bibliographical account of the "Khuthbah al-Bayan" in accordance with typological divisions; it then, surveys the different versions of the sermon and finally deals with the history of the "Khuthbah" and its relation with the shaths. In doing so, this essay tries to explain the multiple meanings of the shaths and observe the background of this concept in Sufism. Therefore the viewpoints of Rūzbihan Baqli other of the exegetes of the "Khuthbah" such as Mirsharif Nuqthawi, Dihdar Shirazi, Abd al-Samad Hamadani, Raz Dhahabi and Mirza Qumi are mentioned. Finally, this essay comes to this conclusion that "Khuthbah al-Bayan" could be treated as a shath.