Mohammadhasan Mahdipour; rahim dehghan
Abstract
In the creation and initial creation of man, the Quran states three types of perception (cardiac, auditory, visual), but in the stage of human secondary perceptual interactions, the Quran proposes independent perceptual agency and mediated agency of perception.In this perceptual system, the human heart ...
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In the creation and initial creation of man, the Quran states three types of perception (cardiac, auditory, visual), but in the stage of human secondary perceptual interactions, the Quran proposes independent perceptual agency and mediated agency of perception.In this perceptual system, the human heart is defined as an independent agent of human perception, and other human perceptive powers, including auditory, visual, intellectual, intellectual, and prudential perceptions, are under the rule and effectiveness of the perceptive conquest of the heart. In the perceptive system of man in the Qur'an, other perceptions termed in philosophical psychology, including the perceptions of touch, taste, imagination, illusion, remembrance, memory, and thinking, are not directly attributed to the human heart, but indirect inference from the meaning and meaning of the verses. Based on the determination of examples in general perceptual topics defined in the Quran, it can be generalized in the realm of heart perceptions.In this article, all the verses of the heart are examined and the method of deducing the problem is based on the thematic interpretation of the verse by verse. One of the most important results of this problem in the perceptive system of the heart in the Quran is the direct and comprehensive influence of the type of faith and disbelief tendencies of the heart on the activities of the heart's perceptions, which in the case of attributing the heart to attributes such as nature, khatm, and kanan, are a large part of the heart's perceptions. Man becomes blocked and inactive.
masood hajrabi; mohammadhasan mehdipour
Abstract
Does the mystics’ analysis of the way concrete entity is constituted and formed include the optional determination of the reality of authority of concrete entity? Most mystics believe that the concrete entity of autonomous beings has all the affirmed capacities at the level of the innate knowledge ...
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Does the mystics’ analysis of the way concrete entity is constituted and formed include the optional determination of the reality of authority of concrete entity? Most mystics believe that the concrete entity of autonomous beings has all the affirmed capacities at the level of the innate knowledge of the Supreme Being, from the beginning to the present, inherently, unchangeable and fixed. In fact, the truth of free will of the concrete entity of autonomous beings is an intrinsic part of the requirements of concrete entities. According to the rule of " الذاتی لایعلّل", the authority of concrete entities is not determining and originating. This theory is necessarily deterministic. The present study has taken a critical stance toward the one-dimensional view (quality of limited mood) that considers the affirmed requirements of the concrete entity as the outcome of the mystical causal order (epenthesis conditional mood) as a result of the process of merging names. Adopting a rational analytical method and adhering to the religious principles, we try to support the thesis that the scientific agent in this process is the refinement and determination of the three names of knowledge, power and will of the Supreme Being consistent with the affirmed capacity of the concrete entity. The conclusion is that the proposed thesis is consistent with the theory of intermediate position (Amri bain al-Amrain).
