جستجوی مقالات مرتبط با کلیدواژه "attributes" در نشریات گروه "علوم اجتماعی"

In theoretical mysticism, the Glorious Names of God fall into immanent names, attributes and actions. In his commentary to Fusus al-Hikam (The Seals of Wisdom), Qaysari argues that this categorization of names helps manifestation of God’s inherent nature, attributes, and actions in each name. According to this viewpoint, if the attribution of a name means inherent nature, that name shall be considered immanent and if it denotes quality and action it must be considered among attributes or actions of God. In his notes on commentaries about Fusus al-Hikam, Imam Khomeini says such classification is in no way according to the principles of mysticism. He then offers another criterion that goes well with the tenets of mysticism. In his view, the manner of classification, observations of the wayfarer in stages of spiritual journey and the quality of annihilation in God take place in actions, attributes and inherent nature of God. On this basis, whatever the wayfarer observes at the stage of annihilation in action, shall be considered an instance of action and whatever taking place as annihilation in attributes and inherent nature of God shall be considered among attributes and immanent names. In this research work, we have first developed a critical approach toward Qaysari’s viewpoints and then continued with clarification of Imam Khomeini’s theory. To that end, further explanation of the four entries namely types of monotheism in mysticism, inherent annihilation, four mystical journeys, and ranks of intuitive faith is necessary.

The term "Ma‘nā" is one of the most important and key technical terms in the classical Islamic theology, which has been used extensively in various theological issues and discussions. Despite the importance and widespread use of this term in islamic theology, its meaning and concept has been involved with much ambiguity and obscurity, and its real meaning has become a controversial question in contemporary theological research. In response to this question, remarkable articles and research have been published so far, and various opinions and theories have been put forward about the meaning of the term. In the present article, in addition to a brief review of previous research on this issue, points are made about the meaning of this term and then the arguments of the believers in the theory of Ma‘ānī and the questions raised by the opponents of the theory are explained.

Belief issues are the foundation of human’s thinking, and all his beliefs, thoughts, and manners are formed based upon his beliefs. It is on this basis that the condition of acceptance in discussions of belief is to rely on arguments, reasoning, certainty, and knowledge. Focusing on the identicalness of the Divine Essence and attributes in the thought of sages (hakims) and using philosophical sources and the library method, the present paper attempts to scrutinize monotheism in attributes from the viewpoint of sages such as Avicenna, Mulla Sadra, and Shaykh al-Ishraq. This research indicates that the correct view of how the Almighty Necessary being is characterized by true attributes such as science, power, life, etc. is that first, the Almighty Necessary being, in the level of Essence, possesses all the attributes of perfection; second, these attributes do not lead to plurality and composition of the Essence, but each of them is identical with the Essence and all of His Essence; and third, each of these attributes are identical with each other.

The issue of unity and diversity of existence is highly important to the theosophists and philosophers. The unity of existence or “unity of being” found new dimensions with the appearance of Ibn Arabi and upon presentation of principles and fundamentals of theosophy in a theoretical way. It turned to be, after him, one of the most important pillars of theosophical ontology. In his various books, such as his two magnum opuses Fotuhat al-Makkiyah and Fosus al-Hekam, Ibn Arabi has openly and comprehensively clarified the theory. From among the recent theosophists and philosophers, Imam Khomeini has offered a special interpretation of the unity of existence. In his Mesbah al-Hedayah, Imam Khomeini has clarified stages required for appearance of the manifestations of Almighty God, the relationship between manifestations and the “maqam ghayb al-ghuyub” or the rank of “Invisible of the Invisibles” and the relations between the names and attributes, and the One God. In view of Imam Khomeini, all manifestations of God serve as veils for the rank of the Invisible of the Invisibles. In his interpretation of the Surah Hamd, Imam Khomeini first gives an explanation of the Names of Allah and the transience of name in the named ones to emphasize that man can gain an incomplete knowledge of the Glorified Nature of Allah only through a hierarchy of Divine Names and Attributes.

The existential guardianship is an order, comprising of suborders, which manifests the absolute Divine guardianship in all positions and dimensions. According to the Quranic verses, the universe has been created based on manifestation of Divine essence in the form of names and attributes. The multiplicity of Divine attributes is so that whatever happening in the world of creation is based on a Divine name and any name, depending upon its requirement, will have consequences in the universe. On this basis, absolute guardianship of God in the entire universe will be nonstop, indivisible, and integrated. In view of Imam Khomeini the guardianship of God has been manifested in perfect man with the glorious name of Allah, which is the Grand Name of God, directly and without any intermediary, and in other creatures by other intermediary names. He believes that the title of perfect man is exclusive to the Muhammedan Truth and his disciples but other human beings as wayfarers through tearing apart the veil of egoism and ego-centrism can meet the stage of proximity under obedience and attain the position of proximity to supererogatory gain the power of domination of mundane forces. He considers supererogatory proximity as the first stage of Wilaya or guardianship and maintains that the ultimate stage is proximity of obligatory rites and rituals in whose light the servant turns into ears and eyes of The Truth.

In mystics'' view، all creatures in this world are the representatives of divine names; therefore the women are the symbols of God’s names and attributes. The mystics know the woman as divine، epiphany beauty and the name of lord. Ibne Arabi has a specific idea about women due to being the mirror of Divine’s beauty. saying the prophet Hadith «I like three things of your world، women، fragrant (good smell) and praying which is the delight of one’s eye»، he argues that its hermeneutic interpretation somehow shows the real status of a woman and he considers loving a woman as attainment to mystics'' perfection and the Divine’ s love. This study attempts to verify women’s real statusfrom the perspective of Islamic mysticism and mystical literature. Ibne-Arabi discusses the woman''s spiritual degree more than others. In fact، this article surveys some subjects of Ibne-Arabi and some evidences of Masnavi about woman’s dignity. The author has tried to clarify one of the mental relationships between Moulana and Ibne-Arabin comparatively and descriptively.

The techniques which a poet uses to imply concepts and influences instead of unhidden and direct interpretation drive readers to hidden concepts and attributes beyond the text. Consequently, they complete what cannot be implied via direct implications. An example of such techniques is using symbols and traditional concepts that can enrich poems and their genuinity more. The contemporary Iraqi poet Adib Kamaledin uses new techniques in his poems with reasons that these are more capable in explaining thoughts, expressing views and enriching the texts. His odes are full of symbolic attributes of alphabets, colors and traditional characters. In this research, an attempt is being made to express the techniques in the poems of Kamaledin transparently. The method is comparative-analytical one. Examples of his techniques are the poet’s alphabetic symbolic attributes in his poems, intertexuality of Qur’an, and the mentioning of characters like Noah and Joseph and colors as symbolic attributes. This research focuses on the last 9 works of the poet which were all printed during 1993 and 2013.