جستجوی مقالات مرتبط با کلیدواژه "قدرت الهی" در نشریات گروه "علوم انسانی"

From a mystical point of view, all the Divine Names are the Names of the Essence. The problem of the present research is to investigate and determine the Attribute of Power, in terms of the Essence Attribute or action Attribute. If we accept that Power is one of the Attributes of Essence, we must solve the problem that the Attribute of Essence must always appear, while Power does not appear at all times. A doubt that is sometimes answered from a mystical point of view is that the Attribute of Power can simply exist, but it has remained in the depth covered. Molla Hadi Sabzevari accepts the second case due to his mystical tendencies. This research has presented and explained Sabzevari's theory based on library sources and descriptive and analytical method. The findings of the present research indicate that Hakim Sabzevari, in the issue of "Divine Power" based on the definition of the necessity of being free to act or refrain from acting, does not deal with one of the two problems of God's approval or revolution in Essence, but with a mystical view, the ancientness of manifestation. Essence means the oldness of the four Attributes of life, Knowledge, Power and Lordship, and this is the Essence, not the Action.

Discussing about God and his attributes is always one of the central concerns of philosophers and theologians. Discussions about divine attributes are focused on the meaning of attributes and their proof for God, as well as expressing some related doubts, especially about the extent of divine power. The aim of the present research is to deal with the attribute of divine power. In this research, an attempt was made to express an image of divine power and then an ontological understanding that can be inferred from the speech of Imam Sajjad (peace be upon him) in the Sajjadiyyah. The result of the present research displays semantic reinterpretation of the extent of divine power, in this reinterpretation, the extent of divine power is determined as the limitlessness of God in action. The research method in the present article was descriptive-analytical, and the researchers have examined and evaluated the research problem in this research by referring to Safiha Sajjadiyeh.

One significant skepticism surrounding God’s existence and attributes arises from the presence of evils, a challenge not only faced by atheists but also by theists. Upon analysis, it becomes apparent that evils in the material world do not reflect any flaws in the divine essence. In fact, there are several reasons behind the human perception of evils. Thus, since evils existentially manifest, they possess inherent goodness, with any perceived flaw being merely a product of human perspective. Evils are perceived in various ways—stemming from conflicts within the material world, as a result of human choices, or due to certain outcomes not aligning with human desires. It is essential to recognize that the overall balance of the universe is not dictated solely by human will and desires; instead, causal necessity governs the events of the world. Humans, through their choices, contribute to this evolutionary course. While evils may not be desirable from a human standpoint, the causal system of the world indicates the permanent agency and power of God, alongside the influence of human free will as a natural entity within this system. Creatures' effects cannot be eliminated from this causal system; thus, evils can be addressed by rectifying one’s individual practices. Moreover, evils are inherent to the material world and are part of divine power within the causal system.

The verses of the Qur'an have doctrinal, moral, and biological sciences. There are theories in the verses of the creation of the heavens and the earth, etc., which are part of the monotheism of actions. For example, the second verse of Surah Ra'd refers to keeping the sky without pillars. Studies show that historians have three views on the verse: 1- Some people consider the verse as a sign of the oneness of God in the Lordship. 2. Some believe that the verse reveals a scientific truth that is the force of attraction and repulsion. This view is based on the method of scientific interpretation. 3- Some people consider the meaning of the verse to be the oneness of the Lord and the master of the universe and believe that no creation or thing is without reference to God. This research has chosen the best opinion through library method and content analysis while analyzing the historical course of opinions and presenting the opinions of commentators and late scholars, and that is the monotheistic fact that divine power is above all causes, keeping the heavens without pillars. For God, it is an easy task and God has created the force of gravity and repulsion.

The question of evil is one of the most difficult and controversial theological-philosophical discussions. Many thinkers have given in the “Nizām Aḥsan” (the best system) theory to respond to this question. The “best system” means the best and most complete system created by God. John Hospers has opposed this theory. In this article, his theory is examined and criticized in the two fields of “human” and “global” at three levels of “inability of God,” “ignorance of God,” and “non-benevolence of God.” Moreover, the responses made to his views are discussed in “posteriori” and “a priori” layers. The main purpose and premise of the article is criticizing Hospers’ arguments at three levels with regard to the “Best System” theory. The necessity of such an article came from the lack of attention to Hospers’ arguments against the “Best System” theory by previous researchers. The data was collected through the library research using the existing sources about the works of John Hospers, which was then analyzed through intellectual analysis, critical analysis, and content analysis. The most important result of the first level of analysis was “the appropriate, wise endowment of freedom to human” and “the difference between the essences of the material world and the otherworld.” Moreover, “the informed, wise, and non-cruel will” is among the findings of the second level. Finally, “the excellence of spirit” and “evils as sources of goodness” are the results of the third level.

To realize human autonomy, Descartes establishes the dialectical relation between consciousness and freedom through the three essential elements of understanding, will, and divine power. Through the free will of negative, as methodic doubt and the destruction of all presuppositions, the basis of consciousness is referred to the human being and releases it from external authority. By building a knowledge based on the innate concepts that come from within and without mediation consciously re-establishes knowledge. In this way, human beings not only gain autonomy of understanding but also freedom through the effort of a systematic and restrictive understanding. Because with the entry of the limiting of understanding in the area of the will, freedom is no longer meant to be nonchalance and lawlessness. But freedom within the limits of certain judgments of understanding and its legislation and divine power are enclosed. Through this process, it is promoted to positive freedom. Descartes, by declaring that the natural imaginations are verifiably confirmed by divine confirmation, relied on God to guarantee the knowledge of the understanding and in this way, he describes freedom as God's guarantee. Therefore, in Descartes' philosophy, the realization of positive freedom under dialectical conditions form on the basis of the complex relationship between will, intelligence, and divine power, and all of the elements that constitute a whole will only have meaning with each other.

The main question dealt with in the present article is how far one can appeal to design argument in order to prove attributes of God. No doubt¡ this argument is significant in demonstrating the existence of a designer. In addition on the basis of the unity of order beheld throughout the universe one can use it to prove the oneness of designer. It can also demonstrate God’s knowledge though it is not proof for Essential knowledge of God¡ since presupposes extra-mental realization of that attribute in which case it will be regarded as Attribute of Act and additional to the Essence. Moreover¡ this argument fails to demonstrate infinity of power and knowledge¡ for it is the mirror of its cause and however great it is¡ in last analysis it is limited and finite and cannot show infinite cause.

After evaluating and presenting an exact report of Mulla Sadra’s view and Allameh Tabatabai’s one about the will of God, the authors of the paper try to offer a theory closer to traditions. Mulla Sadra considers the will of God as the attribute of the essence and tantamount to the knowledge of the best order. Allameh Tabatabai, due to the philosophical weakness of the Mulla Sadra’s theory and also due to its conflict with traditions that regard the will of God as created, attribute of action and other than the knowledge and love of God, has offered another theory that considers the will of God as attribute of action and a prerequisite for the God's power. According to the third theory, which we think is concluded by the hadith, the divine providence, which is derived from divine wisdom, goes between the knowledge and power and the will of God. As a result the will of God brings about fate and destiny and consequently causes the external realization of an action. From a negative point of view, this theory is in consistent with the Allameh Tabatabai’s theory but is in contrary to it from a positive point of view.

The book of Job is among the books on wisdom in the Old Testament and Hebrew scriptures as one of the world’s literary masterpieces. This book deals with some of the most serious intellectual challenges with the issue of suffering and the meaning of life. It is basically considered as a book on theodicy or divine justice it seems to possess certain components and elements which can make it the object of a Islamic Theological approach. In reviewing this book, one can easily find fhe examples of Islamic theological disputations among different intellectual trends in the Muslim world such as Asharites, Mu’tazilites and the Shi’a. The issue of human pain and suffering does not occupy an important distinct position in Islamic theology; in most disciplines, it is discussed under the rubric of “obligation". The aim of analyzing the content of this book and using methods of historical criticism and those of hermeneutics is solely to review and find some of the most longstanding ancient doctrines of the divine revealed religions. Given the changes in anthropological studies in the present era and the needs resulted from the paradigms shifts, this research can make its contribution to reconstruct and add some new dimensions to the modern theology.

Power has two known meanings; one of which is “validity of action and abandonment”. What is meant here by validity is contingency; some possibilities have been posed about the meaning of contingency like essential contingency, contingency in relation to another, occurring contingency, potential contingency. Although these possibilities can be applied to human’s power but is not applicable to Divine Power. Nevertheless, general contingency is not in the category of the possibilities of contingency in the mentioned definition. The other definition is “agent’s being in a way that acts if it wants and abandons if it wants. This definition is applicable to the both. These two definitions do not have mutual implication in “Divine Power”. Regarding the fact that Divine Will is from the attributes of the acts, the more suitable definition of “Divine Power” is “the fundamentality of transcendental necessary being for the origination of the world on the basis of the creative foreknowledge to the best world and will”.

In the present article, the "Elm BilaMaloom" in the sayings of Imam Riza has been reviewed by the explanations of Mirza Mahdi Esfahani and Sheikh MojtabaGhazvini. Definitely, God is out of description; the description that people made regarding God is of two kinds:1. describing God as He has stated 2. God's description as people could understand. The most purified servants of God never describe God according to their own interests.Anyonewho is looking for describing God, is in fact ignorant to Him. Imam in his saying, prohibit people from describing God based on the criteria they use to describe themselves upon. Knowledge of human being is something separated from his/her essence. God's Will is separated from His Knowledge and Power.The Will of God to do something is the Realization of that thing, and God does not need to aim to do something. God is far from any limitation in His Power and Knowledge.

Talking about the Power of the Almighty is one of the most precious intellectual and Qur’ānic discourses and the most significant aspect of the theists’ perspective concerning the Originator of creation; as they believe that the originator of the world is an Almighty, All-wise, and Authorized God, but the materialists regard the source of creation to be the incapable and unintelligent particles. Power is among the Exalted Allah’s essential attributes and is infinite, embracing all things and not limited to the first emanated. Furthermore, the application of the rule “from the One does not proceed but one” to the Exalted Allah is nothing more than a mere fallacy. However, power does not belong to evil and the inherently impossible, as the Most Exalted Creator is too dignified to do evil, and the inherently impossible is not qualified to be the object of power. In this article, various perspectives on the relation of the temporal to the eternal are touched upon and the right view is propounded; and finally, the role of faith in the Power of the Almighty in human life is described by two examples.

The issue of being as the best order has always attracted the attention of many thinkers and Islamic philosophers and theologians in particular. Moreover, for a long time, there have been several extensive discussions in this regard between two groups of thinkers: those who deny it, and those who agree with it. This subject is also the center of attention today considering man’s philosophical and scientific growth concerning the complicated and accurate order of the world of being. The discussion of the best order, on the one hand, depends on the knowledge, wisdom, and purpose beyond divine acts and, on the other, can be a response to the ambiguities regarding the defects and evils that we observe in the world of being. Therefore, research in this respect can play an essential role in the growth and promotion of religious knowledge and a rational view of religion. Moreover, the necessity of believing in divine perfection, knowledge, and power pushes rational and religious defenders to respond to the various questions which are posed concerning the existence of evils, defects, and shortcomings of the system of creation relying on rational and philosophical principles, as well as clarify and demonstrate the philosophical and the best order of creation and the justness of the order of being and Shari‘ah by means of rational arguments.The writer of this paper, through a study of the concept of “the best order”, has paid attention to the necessity and background of propounding this discussion in philosophy, explained Mulla Sadra’s view in this regard, and examined the reasons of those who are for and against this theory. This is because this issue is of great importance from both theological and religious aspects and can also have certain functions in the consolidation of the theoretical bases of Islamic theology as a completely philosophical issue. Besides, it can be of great significance in important theological discussions regarding such topics as the evils, teleological nature of divine acts, the argument of order and cosmology, and the knowledge, power, and wisdom of Almighty Truth. Accordingly, the writer has tried to clarify this issue and pose its philosophical design and basis. In doing so, he has developed and presented some ten reasons and, finally, criticized and examined some of the ambiguities concerning the issue of “the best order”.

In the present study the relationship between God and man's deed from the viewpoints of Islamic traditionists including those of Ashaerah, Mutazelah, and Imamiyyah, and the reasoning of each considering the Everlasting Divine Power has been surveyed.Based on the viewpoints of Ashaerah and Mutazelah, the deed (action) of humanbeing has one agent [doer]. Followers of Ashaerah believe that the agent of human deed is The Exalted One, while Mutazelah followers believe that the agent is human himself. Imamiyyah sects believe that each deed has two agents: "Mobasher Agent" and "Non-Mobasher Agent". The first is man and the latter is The Exalted One. Sin [viewed] as an action issued from the man, based on the beliefs of Mutazelah and Imamiyyah is reasonably justifiable, while it is not based on Ashaerah's point of view.

The present article is an attempt to study the philosophical-theological problem of good and evil. In the first part of the article the necessity of investigation about good and evil has been discussed and then some solutions forwarded by Muslim philosophers have been elaborated upon. The author delves into the viewpoints of some Muslim philosophers such as Avicenna, Bahmanyar, Ghazzali, Mulla Sadra, Haj Mulla Hadi Sabzavari, Zonuzi, and others.In the second part of the article attempts have been made to discuss the ideas of contemporary thinkers such as J. L. Makki and finally an answer has been put forth to contemporary philosopher of religion Alvin Plantiga.