morteza semnoon; fatemeh jafari
Abstract
In Islam, the principle of monotheism (Tawhid) has been introduced as the most fundamental principles of religion and its understanding as the most exalted form of knowledge. Although, in Islamic theology, knowing the divine essence is considered impossible for human beings, the window to knowing God ...
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In Islam, the principle of monotheism (Tawhid) has been introduced as the most fundamental principles of religion and its understanding as the most exalted form of knowledge. Although, in Islamic theology, knowing the divine essence is considered impossible for human beings, the window to knowing God in theology is not completely shut and attaining some levels of understanding of monotheism through the study of divine attributes is possible and recommended. Therefore, addressing God through these attributes and the explanation of their true meaning is abundant both in the verses of the Holy Quran and in the Sunnah (traditions and prayers). God has described Himself with four attributes; "the first (alaval), the last (alakhar) the apparent (alzaher) and the hidden (albaten)" at the beginning of Hadid Surah. The understanding of these attributes as a way to contemplate on the Day of Judgement is recommended in Islamic traditions. Considering the different narratives, intellectual and intuitive approaches in explaining the meaning of divine attributes, this article seeks to explain the meaning of these four attributes, considering the significant heritage of the intellectual and philosophical approaches in this respect. In this paper, ‘the first’ and ‘the last’ are not considered as temporal concepts rather they are considered essential characteristics and the philosophical framework that has been considered as the ultimate cause. In Mulla Sadra’s philosophy, these attributes signify absolute unity and include all divine attributes. ‘The apparent’ and ‘the hidden’ are interpreted through references to other divine attributes such as divine knowledge. ‘The apparent’ refers to the manifestation of divine attributes in worldly signs. In Mulla Sadra’s philosophy, these two attributes are compared with light which is apparent in nature and is a sign of something else which remains hidden because of its exalted status.
zari pishgar; morteza semnoon; seedmohammadesmaeil seedhashemy
Volume 19, Issue 2 , January 0, , Pages 83-110
Abstract
The lifestyle in its preliminary form, can be considered as a package of behavioral styles with patterned choices, through which people can signify their own identity and its differences and similarities with others’ identities. The man’s conception of the world, God, one’s self, the ...
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The lifestyle in its preliminary form, can be considered as a package of behavioral styles with patterned choices, through which people can signify their own identity and its differences and similarities with others’ identities. The man’s conception of the world, God, one’s self, the start and end of his life and his internalized values, all can directly affect one’s choices which form his/her lifestyle. The critical stance of family in the world today highlights the necessity of introducing the Islamic lifestyle. Although there are various sources which deal with lifestyle from an Islamic point of view, the effective basic principles of Islamic family lifestyle have not received enough attention. To bridge the gap, the present study deals with the basic anthropological principles of family lifestyle. The research method adopted in the study is descriptive-analytical with a focus on several narrative texts and commentaries. The argument is that, considering the anthropological principles, the family lifestyle from the Islamic point of view differs greatly from the lifestyles emerging from the humanistic and non-religious thought systems.
