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

In some Hadiths, there are a few aligned phrases describing the era of "the End of Time". The reports of the late Ṣaffār and Kulaynī are such that understanding their exact meanings requires paying more attention to some points. Based on this, in this paper, we will examine and analyze the document, vocabulary, and meanings of this narration, especially the meaning of the word "خاج " (the rising of Imam Mahdi by the will of Allah). According to the chain of transmitters, the mentioned Hadith has two authentic or at least acceptable sources. In addition, some factors such as its repetition in the earlier sources and later books and also the non-contradiction of its content with the Qur'an and the Sunnah, strengthen the certainty of issuing this narration from the side of the infallible Imams.
The present article is written by the descriptive-analytical method and using library resources. Studies have tended to show that the Imams were careful to choose the proper words for conveying the meaning; therefore, the word (خاوج) Arising used in this narration is different from two words Appearance and Uprising, in such a way that the appearance of Imam Mahdi (pbuh), unlike his arising, is a rapid thing. It is also possible to distinguish between the Imam’s appearance and arising (as the divine subject) with his uprising (as a social matter). Another difference is that the word (خاوج) Arising is specifically linked to “divine providence” i.e. the time of Appearance is determined by God’s existential will. Then Allah orders the Imam for the appearance, and this order is an example of God’s legislative will. Based on this, it can be said that both the appearance of the Imam and the time of Appearance will happen only by Allah’s will.

The doctrine of Badāʼ (alteration in the divine will) is one of the theological characteristics and distinguishing features of Imami Shiites. The Qurānic origin of believing in this doctrine is the ideological and practical confrontation of the Holy Prophet (Ṣ) with the Jews. The Jews believed in the closure of God's hand in the planning of the universe after creation, but the Prophet (Ṣ), according to the verses of the Qur'an, believed in God's free hand in running the affairs of the universe. The Imams (AS) also prevented the Shias from falling into the abyss of denying the role of God in the world by introducing monotheistic teachings and emphasizing "the departure from the two limits" (the limit of denial and similitude) and suggesting the doctrine of Badāʼ. This belief, which is similar to the abrogation in pre-Islamic religions, was introduced and spread among the Shias by quoting verses from the Qur'an. The belief has two practical-ideological and behavioral roles for believers. The practical role is noteworthy in terms of emphasizing that God is absolutely and always free hand in running the universe, understanding that there is no way to change the divine knowledge, and recognizing the diversity of Qaḍā (divine decree) and Qadar (predestination). The practical role of believing in this doctrine in human performance is also rooted in the belief in non-rule of determinism in the universe and the significant role of human beliefs and behavior in changing divine destiny, so that man considers correcting beliefs, following the path of guidance and performing righteous deeds to be influential in changing divine destinies. Furthermore, the practical role creates the greatest motivation in humans for self-purification in order to abandon false beliefs and bad deeds and causes them to play a role in worldly and otherworldly affairs.

Words always combine in their own applications and make different phrases; this combination and association is not in any language, random or Irregular, and there are meaningful relationships between the units of language. In addition, the use of each word in the verses is wise and purposeful, and by examining the relationship between the Quranic words, one can determine the meaning of each word in relation to other words and in a semantic system. The present study intends to use the semantic theory in Qur'anic studies to look at the semantic domain of divine laws in the Quran - an important step in understanding the Qur'anic concepts and understanding the semantic relations between the words of this holy book. For this purpose, there is a structuralist approach to the text of the Qur'an and has used the combination of the Bonn semantic school and intertextual relations. In this regard, after selecting the subject and its key words, first all the verses associated with each of the key words are collected. Subsequently, the "semantic components" of the key words are evaluated. In the next step, the "semantic field" of each word is defined and the words associated with the concept of the focal area of the field are analyzed through the diagrams and tables in which the opposition and the relationship between words are shown. Finally, by comparing the connections of semantic fields, the semantic network is mapped. By doing this, each word appears with all its semantic dimensions, and the various terms of the vocabulary are examined in a set of terms, thus defining the meaning of each word in its applied context.

the commnetries of Ali ibn Muhammad Amili (17th century) have been written on the 11 traditions from Touhid Sadouq, Kafi and other books like them. These commentaries which are selected from the book “ al-Dur al-Manthur fi al-Ma’thur va Ghayr al-Ma’thur” by Amili, are about some topics like Bida’, Istita’, Qadriya, .. . a brief biography of Amili has been offered at the beginning.

Will occurs in man along with imagination, affirmation and spiritual changes. This kind of will definitely is not apt forthe necessarily existent nature ofGod. On the other hand, all the qualities of perfection have been attributed to the Supreme Essencesince the pre-time eternity. Will is among the attributes of perfection too; therefore, the Supreme Essence rationally cannot be devoid of this eternal perfection. Hence, MullaSadra considers will one of the inherent attributes of God and the very knowledge, enthusiasm and delight of God for the most befitting system in all his philosophical works. But apparentlyrejecting inherent will and its unity with knowledge, narrations stress that God's will is an acquired attribute and His creation and action. To obviate the discrepancy between the perspective of intellect and that ofnarrations,Sadra affirmscreated will and believes that, like knowledge, will is of various degrees and its highest degree is the undifferentiated primordial will and its lowest level is the differentiated will or the very acquired willwhile stressing primordial will and its identicalitywith knowledge. However, considering the strong emphasis narrations place on rejecting primordial will and its lack of identicalitywith knowledge, this view is not very expedient. Following a review of Sadra’s views and the implications of narrations aimed at resolving the above-mentioned discrepancy,this paper suggests thatprimordial will can denote controlover will. And the acquired will emphasizedin narrationsis its manifestationand realization. Therefore, God has enjoyed will since the pre-time eternity. The emphasis of narrations on the acquisition ofwillindicates God’s using will power the fulfillment of whichnecessitates action and is unnecessary for His essence. That's why it will not lead to any change in the Divine essence.

One of the important philosophical and mystical problems which is considered by Islamic philosophers and Gnostics is the correspondence between ontological worlds and human domains, in other words, the question whether there is a kind of correspondence between the universal man and the universe and between macrocosm and microcosm. This subject has been discussed in detail in Mohammad Qasim Khalkhali’s book named "Exposition of Du’ae Sahar", which is the most complete interpretation of this Du’a. The author of this article attempts to consider this doctrine from a new point of view.

Beda means advent of an order which is the base of all religions and according to that God is defined to possess Power, Rulership, Will, Some traditions have been mentioned regarding the greatness and significance of Beda. It means God is free in His works and there is no must for God, His Will and Desire will appear under His power. He can desire something to happen and it will happen.Allameh Shahroodi believed Beda could not be traced in Gods hidden Knowledge and is from Gods Potential and possible not fixed Knowledge. Proving Beda leads to declining this idea that the existing Cause and Effect system of the world is fixed and unchangeable

There is a disagreement among the Muslim Philosophers inwhich wether "will" is an attribute of the "nature" or "acts" of the Almighty God. Mostly it is believed that it is one of the inherent attributes of God. But the well known Shia scholarsolaini, Mofid, Qazi saeid, Majlesi, and Tabatabai have considered "will" as an "act" of God. The criteria for such attributes have been "eternal existance" or "Creation". Some of the Divine attributes, that have been mentioned in "Kafi" as acts of God are Intention, will, wrath, satisfaction and anger. In this essay the traditions about the divine "intention" and "will" are studied and discussed. These two attributes are regarded as synonyms, or very similar. Divine's "Intention" ("will") occurs time to time; so it can not be an eternal and preexisting attribute of God. Again the criterion of Kolaini in recognition of the Divine preexisting attributes and acted attributes, and position. of "will" from the viewpoints of the Muslim philosophers and Theologists, according to the definitions and standards expressed by the scholars Kolaini and Allamah Majlesi, is explained.