جستجوی مقالات مرتبط با کلیدواژه « علم الهی » در نشریات گروه « علوم قرآن و حدیث »

Bada is one of the important Shia beliefs and has been highly questioned, especially by Sunnis and Wahhabis, including Dr. Ghaffari. Whose doubts are due to the analogy of Allah to man in the origin of bada and citation of weak hadiths or not understanding the hadiths of bada correctly, and his doubts should be answered by carefully examining the relevant verses and narrations. Bada is a change that takes place in the stages of the divine act. The divine act to create things has seven stages of providence, will, destiny and decree, permission, book and ajal. These stages are before things become objective. The change in each of these stages is called bada, which is preceded by divine knowledge; Because providence, will and other divine actions are preceded the eternal knowledge of Allah; Therefore, bada is done from knowledge and ultimately wisdom and has many educational effects on human attitudes and actions; Man's actions also affect his destiny; Therefore, believing in bada has a significant effect on creating a spirit of hope and effort, eliminating despair and hopelessness and preventing complete confidence in the continuation of the current situation.

One of the most important interpretive issues in the Holy Quran is the issue of the Throne (Arsh) and its characteristics, which can be examined and theorized from various perspectives. Therefore, there are different opinions in this regard; some scholars consider the Throne to be purely material and physical, and view God's sovereignty over the Throne as sitting on a royal throne. Meanwhile, others consider the Throne to be immaterial and from the world of abstract entities. Some scholars also consider the Throne to mean knowledge and the center of providence. The aim of this research is to clarify the true concept of the Throne by examining and analyzing verses with precision, identifying this issue which is one of the divine teachings and has a significant impact on understanding divinity and divine greatness, in order to answer ambiguities regarding cosmology and theology. This research was conducted using a descriptive-analytical method with reference to library sources. The results show that God's Throne is an independent reality in the realm of abstract entities. The truth of the Throne refers to its position as a center for providence, management, and divine lordship. It is a position from which all divine commands and intentions are issued.

Review:Knowing the "truth of the Throne" has always been a complex and important issue for scientists and scholars, due to the noble verses of the Qur'an such as: "Al-Rahman Ali Al-Arsh Estavi" (Taha: 5), and related narrations that are explicitly from Throne has spoken. Therefore, religious thinkers, including commentators and theologians, have researched and researched in this regard. The purpose of this study is to examine the true meaning of the Throne, considering the need to know it in the field of cosmology and theology and divine knowledge, seeks a clear answer to some ambiguities such as similar thinking and sculpture that exist in this subject.The research method is library and analytical and the result of the research according to the hadiths of Imam Reza PBUH, especially the narration of Khajeh Abaslat from Imam Reza PBUH, is that the divine throne is not a body and is an independent truth of unseen truths and in the order of abstract worlds. And what is meant by the truth of the Throne is the place of divine providence, management, and lordship, and the position which is the source of the issuance of the rulings of the universe and to which all divine commands lead, and the Throne is also considered the divine knowledge.

Understanding the nature and function of the Divine Throne (ʿarsh) whether in the descending or ascending arc of creation or the relationship between the Creator and creation or the relationship between creation and the Creator is one of the meaningful and influential Quranic and mystical teachings and numerous verses and narrations have addressed this important subject. Exegetes, philosophers, and theologians have also done research in this regard. The goal of this study is to provide clear answers to some ambiguities such as ideas of similarity and corporeality regarding the ʿArsh by examining the real meaning of ʿArsh and its place in ontology, theism, and divine teachings in line with the goals and teachings of the Quran. The method of research is the library method and analytical. The result of this study is that the Divine Throne is an intermediary level between the Essence Level and the creational level, a reality of the hidden realities category, and a level of the absolute immaterial worlds. The reality of the ʿArsh in the descending arc and the issuance of diversity from unity refers to Divine management and Lordship and the Throne in this sense is defined as Divine knowledge as well as the heart of the perfect human being.

Understanding the Divine Throne is one of the most important theological issues explained in many of hadiths. One of the most reliable of these hadiths has been narrated by Abu Qarah al-Muhaddith from Imam Reza (AS). Some thinkers have introduced the Devine Throne as transcendental and believe it belongs to the world of abstractions, yet others have regarded it worldly. The present article is based on text analysis and descriptive-analytical method. The study addresses the theological analysis of Abu Qara's narration of the eighth Imam (AS) in order to explain the meaning of the Throne by carefully examining the narrations by the Ahl al-Bayt (AS) with a focus on Imam Reza’s (AS) words as they are effective in explaining the divinity. The result of the study of the above hadith shows that the Divine Throne is not an object and has an independent truth, one that belongs to unseen truths and the world of abstractions. What is meant by the truth of the Throne is divine providence, management, lordship, and authority..

Deep questions about the truth of divine knowledge have given rise to various theological currents throughout history. In this research, the divine science has been studied from an interpretive perspective with the focus on Allameh Tabarsi's theological tendency, with the library method and emphasis on the interpretation of Majma 'al-Bayan. Allameh Tabarsi has considered the category of divine knowledge in four sections - semantics of science, similar semantic science in the Qur'an, cognitive nature of divine science, divine science and man. His basis in the interpretation of divine verses is the two principles of monotheism and human free will. Allameh Tabarsi has tried to provide the closest meaning to the Qur'anic propositions of divine knowledge by preserving these two principles, and by referring to the Qur'anic evidences and narrations.

One of the most complex topics in divine philosophy is the issue of divine knowledge. This article examines the views of Sadr al-Muta'allehin and Ibn Sina while stating issues related to this issue. Ibn Sina considers the divine knowledge of essence to be present. He considers the divine knowledge of Masavi to be an acquired science which is obtained through the forms of Mortasmeh, therefore he believes in the science of Enai. Mulla Sadra, using the special principles of his philosophy, including the rule of "Basit Al-Haghighat", has presented a new theory about the obligatory divine knowledge to Masavi. Accordingly, God, at the level of His essence, has a brief (simple) knowledge of all of Masavi, who is at the same time the discoverer of Masavi's details. He also defends the essence and necessity of divine knowledge based on his philosophical principles.

Given the importance of the issue of divine science in theoretical mysticism and in religious texts, comparative comparisons of these types of texts help each other to better understand the mystical texts. In the midst of religious texts, Nahj al-Balaghah has a certain degree of monotheism in terms of monotheism, and on the other hand, among the philosophy of Sufism; Gulshan is the secret of a period of theoretical mysticism based on Ibn Arabi's intellectual foundations. The commonality and distinction between these two texts can be seen in the light of the fact that by adopting these aspects of sharing and distinction, both in a better understanding of the secretary's glance, another step is taken, as well as other aspects of the elements of the thought of the Prophet Muhammad Ali (as) in Nahj al-Balaghah are revealed to the researcher. The present study uses a descriptive-analytical approach to a comparative study of the subject of divine knowledge in two books of Nahj-ol-Balaghah and Gulshan-e-Sheikh Mahmud Shabestari. According to the scientific approach of this article, while Imam Ali (as) in Nahj al-Balaghah and Sheikh Mahmud Shabestari In Golshan Raza, they believe in the being of God. However, Imam Ali (AS) in Nahj al-Balaghah more expresses the quality of the divine knowledge of God in terms of Quranic verses, but the contents of Gulshan Secrets on Divine Science based on the belief in unity The existence and the true ones are the basis of Ibn Arabi's thoughts.

One of the important issues in the field of divine names and attributes is God's previous knowledge to his essence before creating possible beings. According to the appearance of the ᷾Imran Ṣᾱbi's narration, Imᾱm Reḍᾱ (A.S) denies God's need for such knowledge that is incompatible with another Imᾱm's narration in which God's knowledge to His essence is affirmed. The commentators of this narration like hadith scholars, philosophers, and mystics disagree in explaining and solving such incompatibility. ʿAllᾱmih Majlisī has mentioned four justifications that all of them can be criticized. Qᾱżī Saʿid Qummī accepts the apparent meaning of Hadith and attributes this knowledge to the level of Unity.  This viewpoint is incompatible with those traditions in which the attributes of essence are affirmed. ʿAllᾱmih Jafarī uses only the principle of identity in jusfying this Hadith and does not accept the attributing this to God's intuitive knowledge. In this article, Mullᾱ Ṣadrᾱ's viewpoint that is based on intuition knowledge and the principle of identity is more compatible with Imᾱm Reḍᾱ's (A.S) Hadith in solving this contradiction.

One of the important approaches that has created a new attitude in the horizon of the humanities and theological studies is intertextuality research. Texts reproduction is the result of a linguistic approach to the non-existent and present texts. This approach deals with evaluating texts which will lead to producing new texts and each literary text is considered as the driving force and deconstructed version of other older texts or contemporary ones. This study aimed at investigating Imam Sajjad’s familiarity and companionship with the Quran and his undergoing a deep change from Quranic revelation in the area of divine omniscience. The Quranic origin of Sahifa knowledge base is quite evident from the research model. This descriptive-analytic study has been done based on a textual-exploratory approach. The findings of the study indicated that the equivalent and specific negation types of relation have more frequency. In Sahifa Sajjadieh, there has been a deep connection with the Holy Quran using exact word method and somehow changing the syntactic elements of the verses a little so that the educational function of Sahifa is represented evidently in Quranic concepts and teachings.

Belief in religion plays a meaningful role in human life. Thus, many thinkers have undertaken to study the origin of religion, in a way that a group of scientists believe that this significant element of life has a Divine and supernatural origin and others view it as humanistic and originated from human illusions. Mulla Sadra represents the former group and Freud is a proponent of the latter viewpoint. With an exploration into religion and Divine commands and by relying on Mulla Sadra’s opinion, the present article clarifies that apart from the fundamental differences of the views of Sadra and Freud, the central core of the differences of Sadra’s ontological viewpoint and Freudian psychology concerning religion lies in answering to the question as to “whether or not religion has a determinate essence independent from human mind?” From Sadra’s ontological viewpoint the answer to this question is positive and from Freudian humanistic psychology it is negative. This writing presents a philosophical analysis of the origin of religion and its commands and admonishments through explaining Divine knowledge and explicating the conformity of religion and the “best possible order” (niẓām al-aḥsan) to Divine knowledge with reliance on Mulla Sadra’s opinion and proves that religion has a determinate essence independent from human illusions, and then, on the same basis, it criticizes Freud’s viewing religion and its obligations as illusionistic.

human knowledge divides science and Hikmah into two parts of theoretical Hikmah and practical Hikmah. Gnosis of God is in theoretical Hikmah and Shaar’iyat and duties are part of practical Hikmah. Philosophers attributed to themselves the explanation of theoretical Hikmah without reference to infallible imams and limited the role of infallibles to practical Hikmah and explanation of religious duties.
Regarding holy texts, infallibles and proofs of God are obliged for both. The most significant role of them is to teach divine knowledge to people and to train religious jurisprudence and hadith narrators to guide people in the path of knowing God. Human being has the light of logic and knowledge but to receive Fitri knowledge and even in using his logical power he needs hints and instructions of the proofs of God as he needs prophets to improve his position. This position and the way of reference to Nabi and his successors is what which separate the position of divine knowledge from human knowledge. In the present article, the need to Nabi and his successors and reference to them are mentioned for four reasons. The grace of God to give the capability to acquire and stand Quranic truth and narrations which appears in man as faith and certainty which is possible by observing piety and following religious rules is different from scientific authority and ability to explain traditions Kilami-wise or academic-wise. In this article, also, difference of two systems of human knowledge and divine knowledge is explained and some of consequences of human knowledge in comparison to divine knowledge are pointed out.

The world of Zarr has long been one of the most challenging topics among commentators of the Quran, as well as Muslim theologians and philosophers. The roots of the issues surrounding the topic are related to verse 172 from the surah A'raf and the hadiths orbiting around it. Mulla Sadra regards it as belonging to the world of intellect or divine knowledge, and believes that the world in which all the descendants of Adam have confessed to God’s lordship is related to a world called the Mysterious Intellect. According to Sadra, in the world of Zarr these very same spiritual entities of this world are present with unity in their existence, and the truth of monotheism is understood by mankind. But Allameh Tabataba’i says that this world is of the same angelic echelon and, while having an angelical aspect, if the people realize the existence of its kingdom through heart, the general teachings of monotheism are within their reach. However, Javadi Amoli, despite the fact that he is a philosopher based on the Transcendental wisdom of Sadra, who is also a distinguished student of Allāmeh Tabataba’i, has an opinion quite far from this, and says that this world is the same nature (Fetrat) of man. That is, the world of Zarr and Covenant is the same world of nature (Fetrat) and heartful intuition. In his view, whenever man refers to his inner structure, since God created him with monotheistic capital embedded inside, the general truths of  unity in devotion will be visible to him

in the present article, Bada’ issue has been reviewed from revelational and philosophical schools of thought. The significance of this belief, Quranic proofs on this issue, the definition of Bada’, the theory of naskh in realization of Bada’, ilm (knowledge of God) in Bada’ issue, the relationship of Pray with Bada’, the appearance of vast Power of God in Bada’ issue, are the pivots of this comparative study. In philosophical aspect, generally, the ideas of Sadr-ul- Motealehin, Molla Hadi Sabzevari, and Mirdamad have been reviewed. The author has also mentioned ideas of Ayatullah Khoee reviewing philosophical opinions regarding Knowledge of God.

the author first explained cause and effect regulation based on ideas of philosophers and mystics like Molla Sadra and Sayyid Heidar Amoli. Then explained reviews of Mahdi Isfahani on cause and effect relationship from various aspects: in Epistemology which is equal with syllogism in his opinion, in Knowledge of God which he excluded Knowledge by presence and acquired knowledge, and in acts of human beings which he ended up in Jabr. The works of Mirza Mahdi Isfahani were the base of writing this article.

One of the most important issues in Islamic philosophy and theology is the Divine Knowledge. Knowledge is one the essential attributes of God which comprises the entire datum absolutely and without any conditions. Numerous verses of the Qur’an address the issue of Divine Knowledge, its extent and qualifications. Of these verses are those which suspend the knowledge of Allah to attainment of a condition or occurrence of a situation. In these instances, employing interpretational devices, the exegete of the Qur’an should propose an interpretation consistent with the doctrinal principles, while not confining him to the literal meaning of the verses.
The Shiite theologians and exegetes, based on the rational and traditional arguments, have declared their views on these verses. Among these scholars, Shaykh Tusi is an important personality. He is the head of the Shiite community at his time, a great jurisprudent, theologian and exegete of the Qur’an. It is no exaggeration to say that he is a leading personality in theology and exegesis. In his masterpiece, al- Tebyan exegesis, he interprets the verses on the mentioned issue in complete consistency with theological principles. Addressing the issue, he proposes possible interpretations, which can be studied in four categories. Among these alternatives, identifying the achievement of knowledge as realization of the datum is the most eminent one. Considering Shaykh Tusi’s commentaries of these verses, especially those in literal contradiction with theological principles, is a good model example for all the scholars in this field.

The issue of sudden and appointed time of death of human has long been studied from by the Islamic interpreters. Some of the verses of the Holy Quran talks about indefinite time of death as:PÃóäö ÇÚúÈõÏõæÇ Çááøóåó æó ÇÊøóÞõæåõ æó ÃóØیÚõæäö * یóÛúÝöÑú áó˜õãú ãöäú ÐõäõæÈö˜õãú æó یõÄóÎøöÑú˜õãú Åöáیþ ÃóÌóáò ãõÓóãøðی Åöäøó ÃóÌóáó Çááøóåö ÅöÐÇ ÌÇÁó áÇ یõÄóÎøóÑõ áóæú ˜õäúÊõãú ÊóÚúáóãõæäóO (äæÍ/ 3Ü4).
That you should worship Allah and be careful of your duty to Him and obey Me, He will forgive some of your sins and grant you to an appointed term. However, some of other verses talk about certain time of death as:PäóÍúäõ ÞóÏøóÑúäÇ Èóیúäó˜õãõ ÇáúãóæúÊó æó ãÇ äóÍúäõ ÈöãóÓúÈõæÞیäóO (ÇáæÇÞÚå/60).
We have ordained death among you and We are not to be overcome. The writer of this paper, firstly, based on the verses and traditions, has proved the sudden and appointed time of death; secondly, based on the various degrees of science of Allah, he has proved that diversity of death is not inconsistent with each other because the sudden death returns to the appointed death.