mohsen izadi; seyyed mohammad javad seyyd hashemi; Ali Badpa
Abstract
The issue of temporal creation has been a point of divergence among Islamic philosophers and theologians. Adhering to the superficial meaning of sacred texts, Islamic theologians have often argued for temporal creation of the whole universe, including the worlds of angles and nature and on the opposite ...
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The issue of temporal creation has been a point of divergence among Islamic philosophers and theologians. Adhering to the superficial meaning of sacred texts, Islamic theologians have often argued for temporal creation of the whole universe, including the worlds of angles and nature and on the opposite side, Islamic philosophers have insisted on essential creation of the non-materials and the basic material. Mulla Sadra also believes in the eternity of the world, but tries to propose his theory in such a way that it would not be in opposition with the superficial meaning of Quranic verses and Islamic hadith (temporal creation), using especially his own ideas like “substantial motion”. The present article is an attempt to collect Mulla Sadra’s views on the verses and hadith he has cited in his work pertaining to temporal creation and to compare them to the views of theologians. Although the superficial meaning of the verses and hadiths shows that the world starts from inexistence, there is no clear affirmation of the temporal creation of the whole universe or its creation from non-existence. Considering time as existing independent of the world not only creates problems in reasoning, it is also not in consistent with the superficial meaning of the Quranic verses and hadith.
saba fadavi; azim hamzeian; ghodratollah khayatian
Abstract
An important part of Ain-al Quzat Hamedani’s thoughts is dedicated to the discussion of mystic knowledge. The present article tries to investigate the role of the four subtleties out of the seven mystic subtleties in bestowing knowledge from his perspective and to analyze his epistemological foundations ...
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An important part of Ain-al Quzat Hamedani’s thoughts is dedicated to the discussion of mystic knowledge. The present article tries to investigate the role of the four subtleties out of the seven mystic subtleties in bestowing knowledge from his perspective and to analyze his epistemological foundations using cognitive sources and tools. He adds intellect to the three subtleties of insinuating self, heart and soul, but limits it to the acquisition of theoretical disciplines. He believes that heart through vision or eye of insight, insinuating self through the knowledge of insinuating self of the Prophet (P. B. U. H.) or at the state of mystic annihilation gain knowledge directly from the soul; all associated with different levels of certainty. But what highlights the role of intellect in his view is first the origin of sovereignty acting as a bridge between objective and subjective realities or as a means for translating knowledge, and second as a prerequisite for the first stage of knowledge. In general, he considers mystic knowledge as divine intuitional wisdom. He considers gnosis and mystic knowledge not just as two cognitive concepts, but as two existential worlds. That is why in Ain-al Quzat’s classification, imitative and argumentative knowledge types are not considered as stages of mystical knowledge.
azadeh ebrahimy; mohammadali rostamian
Abstract
Philosophy is one of those disciplines which have either been countered by critics and opponents or approved by proponents. Some have considered philosophical rules baseless while others have emphasized their role in giving depth to our understanding of Quranic verses and traditions. One way to demonstrate ...
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Philosophy is one of those disciplines which have either been countered by critics and opponents or approved by proponents. Some have considered philosophical rules baseless while others have emphasized their role in giving depth to our understanding of Quranic verses and traditions. One way to demonstrate the use of these principles in the interpretation of religious texts is the study of Quranic commentaries which have a philosophic orientation. Al-Mizan exegesis written by a philosopher commentator can show the application of philosophy in deepening our understanding of the noble verses of the Qur'an. In the present article, we examine the application of philosophical rules in the interpretation of the verses related to divine monotheism in a descriptive-analytical method. The conclusion is that philosophical principles have a great role to play in the interpretation of religious texts. In his interpretation of verses 73-84 of An'am, Allameh Tabatabai has illustrated the argument of Ibrahim on the oneness of God by proposing the rule of "the need of cause to an effect in the conservation phase". He has also used the rule of "a giver cannot be without an object" and the rule of "the consonance between cause and effect" in the interpretation of verse 258 of Al-Baghareh, and the rejection of Nimrod's argument that he gives life and death. To explain the argument of restraint in the interpretation of verse 22 of Al-Anbiya, he has used "the uniqueness of the abstract type" and "the consonance between cause and effect".
leila sheikhi; seied mohamad alli dibaji
Abstract
Résumé La question des ploucs et l'importance des résurrections corporelles sont importantes dans la philosophie de la théologie islamique, comme c'est le cas pour les érudits religieux et anciens et pour les philosophes ...
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Résumé La question des ploucs et l'importance des résurrections corporelles sont importantes dans la philosophie de la théologie islamique, comme c'est le cas pour les érudits religieux et anciens et pour les philosophes de la religion d'aujourd'hui. Il semble que cette période de deux ans dans le conflit d'al-Ghaz الی l با avec Ibn S ین n را donne une perspective particulière à Suhrawardi. Suhrawardi a prouvé la résurrection transcendantale en croyant que le même corps est un élément dans l'au-delà; C'est-à-dire, rejetant la réincarnation dans toutes les œuvres pertinentes sauf l'arrêt, mais dans une œuvre récente, sa position a été exprimée en trois étapes: la croyance en l'estime de soi, qui nécessite le rejet de la réincarnation; Réincarnation, à cause des faiblesses des croyants et des rejeteurs dans la réincarnation, et la possibilité d'une réincarnation descendante pour les justes. Cet article cherche à prouver que la croyance de Suhrawardi en la possibilité d'une sorte de réincarnation est largement influencée par la "Nouvelle Théorie du Corps" d'al-Ghazali, qu'il a proposée sur la façon de ressusciter.
mohammadreza bayat; alireza taheri
Abstract
The issue of the article is defend the claim that the experience of Beauty or Platonic love can be considered the numinous experience. First, the article explain Otto’s view on numinous experiences. Then it explain Plato’s view on Beauty and love. Finally, comparing the two views, the article ...
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The issue of the article is defend the claim that the experience of Beauty or Platonic love can be considered the numinous experience. First, the article explain Otto’s view on numinous experiences. Then it explain Plato’s view on Beauty and love. Finally, comparing the two views, the article will show that the experience of Beauty or Platonic love can be considered the numinous experience. Because, firstly, the experience of Beauty or Platonic love is an awareness of a “wholly other” being, which possesses all or at least the most prominent features of the numinous awareness. Secondly, Beauty as the object of this awareness also possess all or at least the most prominent features of the numen. Therefore, the experience of Beauty is the very experience of the numen.
mozhgan kolachahi sabet; mihammadhadi ghandhary
Abstract
The Raj'at is one of the genuine teachings of Shiite/Shia (Imamiyyah) theological school and has been criticized widely by other Islamic sects. Naser al-Qefary/al-Ghifari, a Wahhabi scholar and a critic of Shi’a theological ideas, in his book Usul Madhhab al-Shi’a al-Ithna ‘Ashariyyah ...
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The Raj'at is one of the genuine teachings of Shiite/Shia (Imamiyyah) theological school and has been criticized widely by other Islamic sects. Naser al-Qefary/al-Ghifari, a Wahhabi scholar and a critic of Shi’a theological ideas, in his book Usul Madhhab al-Shi’a al-Ithna ‘Ashariyyah (the Principles of the School of the Twelver Shi’a), has raised widespread criticism on Raj’at. The scope of this criticism includes "Roots", "Incomplete Reasoning," "Causes for Invalidation" of Raj’at.He has tried to relate this belief to the teachings of the Book and the presentation of a Jewish image of those roots tied it outside of Islam And introduce Abdullah bin Saba as the founder of this thinking. Whereas in addition to verses and successive narratives Implying the doctrine of Raja't ,Basically, Jews don't believe in a future Raja't And also from Abdullah bin Saba It has never been reported that he believed in the term Raja't. The most important achievement of the present text is in addition to Raja't Qefari's ideas, explaining the distinction between the idea of Raja't to Imamiyyah and the statements attributed to Judaism and Sabbaiyah.
shahla eliyehpoor; Mahdi Sharifian
Abstract
According to some of the teachings of mysticism and Sufism when wayfarer comes to God, he is granted the power of capture in nature which its result is actions that others can not do it that is interpreted as the losing habit and wonder wrought.The purpose of this study is to express the Hojwari, Ghoshiri ...
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According to some of the teachings of mysticism and Sufism when wayfarer comes to God, he is granted the power of capture in nature which its result is actions that others can not do it that is interpreted as the losing habit and wonder wrought.The purpose of this study is to express the Hojwari, Ghoshiri and Imam Mohammad Ghazzali's views in proving this kind of works and because they used from the previous works and have influenced on the later works, The study of their works can illuminate the general beliefs surrounding the issue of wonder wrought in Islamic Sufism; Therefore, this research is based on qualitative and comparative analytical methods and using library resources and text-based views will analyze their views on wonder wrought.The emphasis and proving of the wonders wrought to all three authors is largely based on narrative principles and they by referring to narrative reasons such as Quranic hints, traditions and narratives, and the statement of the anecdotes from other mystics, express and prove the permission of doing wonder wrought from saints. In their view, wonder wrought is not the condition of the saintship, but is part of the authority of the saints official and Confirmation of Prophecy and Prophecy of the prophethood.
