جستجوی مقالات مرتبط با کلیدواژه "توحید" در نشریات گروه "فلسفه و کلام"

Scholars have offered a wide range of views on the role of innate nature (fiṭra) in attaining faith. On one end of the spectrum, there is the belief that fiṭra serves as a complete guide, capable of leading humans to the threshold of divine rulings (Ibn Ṭufayl’s view). On the other end, it is argued that fiṭra alone cannot guide humans to God, and that guidance can only be achieved through the teachings of prophets and one's presence in society (al-Shaykh al-Ṣadūq’s view). However, an analysis of Quranic verses and hadiths provides a different perspective, rejecting both the maximal and minimal roles of fiṭra in the attainment of faith. In times of hardship and difficult circumstances, fiṭra guides individuals toward intuitive faith or faith in a general sense, which in itself is non-guiding and can quickly fade. Nevertheless, it can create the conditions for accepting acquired guidance and achieving contemplative faith, or faith in the specific sense (as presented by the divine prophets).

ʿAllāma Ṭabāṭabāʾī (Arabic: علامه طباطبائی), based on the ontological argument (romanized: Burhān-i Ṣiddiqīn) in his special statement, has based the belief in the existence of God only on the belief in the negation of sophistry, and he has turned theism into an idea with the largest global audience with such an approach, but contemporary Wahhabism, like its predecessors, by ignoring rational reflection on the existence of God under the pretext that no human being denies the existence of God, and with juristic preference divisions as well as well as improper interpretations and comparisons of monotheism in worship, have only fanned the fire of excommunicating (Arabic: تکفیر, romanized: takfīr) in relation to other Muslims. This research has compared ʿAllāma Ṭabāṭabāʾī’s approach to the issue of the existence of God, intrinsic monotheism, and attribute monotheism with the approach of Muḥammad ibn Ṣāliḥ al-ʿUthaymīn (Arabic: محمد بن صالح العثیمین) in the interpretation of Muḥammad ibn ʿAbd al-Wahhāb’s at-Tawḥīd book (Arabic: کتاب التوحید; romanized: Kitāb at-Tawḥīd, lit.: The Book of Oneness) to those issues, and then has addressed the consequences of al-ʿUthaymīn’s approach with the citation-analytical method and has shown that the inability of the Wahhabism to rationally and beyond sectarianism of the issue of the existence of God, their avoidance of the rational analysis of intrinsic monotheism, and their escape from answering the fundamental question about the monotheism of attributes has led to the inefficiency of the idea of monotheism in their reading, while their emphasis on the instances of monotheism has had no result other than the expulsion of all Muslims from the circle of the people of monotheism of divinity.

Anyone who seeks truth and happiness acknowledges the necessity of studying God's existence and his uniqueness. This necessity is even more important considering that human’s innate nature has a tendency towards God. However, one can research this issue in the holy texts of different religions, not with “a priori” approach or seeking their rational reasons, but merely with “a posteriori” and descriptive approach; and can reach to this conclusion that the doctrine of the existence of God and monotheism is not necessary in one religion, but it is necessary in various religions. This result can be worthwhile for religious scholars. This research has tried to analyze the issue of God's existence, especially his uniqueness, in the Old Testament, using a library research method and a descriptive-analytical method. According to this research, there are numerous evidences in the Old Testament that introduce God as the progenitor of being, and several terms indicate the unity of God as well. Although some believe that the two mentioned belief principles are evident based on the Old Testament, but this claim is not acceptable, which is elaborately discussed in the article.

One of the most important sociological, psychological, and theological issues in the contemporary world is "lifestyle". The significant point here is the role of worldviews in forming, dividing, and explaining the lifestyle. The divine and material worldviews divide the lifestyle into two important types. The subject matter of this article is the role of monotheism, as the most important foundation and infrastructure of Islam, in the lifestyle. This paper has answered these questions using a descriptive-analytical method What is the role of belief in God in people's lifestyles? What are the main characteristics of a monotheistic lifestyle? Is there only one type of monotheistic lifestyle or one can believe in different types of it? The results of this article show that monotheism completely changes the lifestyle and a believer's lifestyle is completely different from a non-believer’s lifestyle. Moreover, a monotheistic lifestyle leads to an optimistic view of the world and life, a profound and comprehensive understanding of the human being and the world, balance in life choices, deep pleasures, a coherent system in life, superior knowledge and values, rational action in life, making the immeasurable aspects of affairs measurable, creating the capacity of having superior choices, and directing the choices. Finally, the monotheistic lifestyle has different levels, so we are not faced with only one type of monotheistic lifestyle.

Enhancing human capacity to adapt and remain resilient in the face of natural and man-made disasters has long been a central concern. This article explores the relationship between practical monotheism and social resilience, drawing on the thoughts of Ayatollah Misbah Yazdi. Employing a library-based research approach with descriptive and analytical methods, the article examines how practical manifestations of monotheism can strengthen societal resilience. According to Ayatollah Misbah’s works, three key areas are identified in this respect: (1) constructive interaction within society, (2) promotion of moral virtues and human values, and (3) emphasis on the meaning and purpose of life. Constructive interaction, grounded in monotheism, fosters social resilience by promoting societal unity, respect for individual and collective rights, and the dignity of the underprivileged. Theological contributions associated with monotheism further contribute to resilience. By fostering hope in God’s grace and encouraging societal members to embrace truth, patience, and mercy, these contributions build resilience. Finally, focusing on the meaning and purpose of life within a monotheistic framework, which includes recognizing God’s judgment, destiny, and wisdom in shaping the world, provides a foundation for resilience by acknowledging the limitations of worldly knowledge and the certainty of the afterlife.

This paper is to investigate the possibility of the lack of influence of philosophical research in the issuance of jurisprudence rulings (Ahkam al-fiqhiyah) and its purpose is to prove this influence by studying cases of unity of existence (Wahdat al-wujud). Some jurists in their rulings related to unbelievers (Kuffar) as well as in the rulings of the heretical books (Kutub al-zelal) dealt with the issue of the unity of existence and believing in it, and judged the legitimacy or illegitimacy of such a point of view, and according to that, have issued rulings about those who believe in it. As described in this paper in a descriptive-analytical way, the emergence of jurisprudence in this regard is a function of the encounters and understanding of jurists with philosophical opinions. Based on this, after assessing examples of jurisprudence of the last few centuries and clarifying the background philosophical or mystical presuppositions, the position of Sadr al-Mutalahin's interpretation of disagreements in comparison to other interpretations has been clarified and the result of its acceptance or non-acceptance in the judgment of jurists has been determined. As the result, at the first step, it is revealed that Sadr al-Maltahin's perception of the unity of existence is different from the mystic version, and in the other hand, the acceptance of this interpretation can resolve the duality and otherness between the monotheism of jurists and mystics. Lastly, with the help of this philosophical research, the ijtihad of the jurists should be freed from the unwarranted attribution of the of disbelief and misguidance

Different definitions of the concept of "worship" have been presented, and this concept has become the central signifier of actions and reactions between Islamic denominations. The beginning of this challenge is the Salafists' definition of worship, which is based on the literal meaning and emphasis on meanings such as "high degree of humiliation, submission" accompanied with "high degree of love". Adding other elements such as "distinct property of Godhood in God" and "absolute divinty of God and negation of independence from masiwa" to the literal definition is also to face this wrong interpretation of worship. The question is how to correct the descriptive definitions of worship. In this article, an attempt is made to present a more accurate picture of the concept of worship, taking into account the prevailing atmosphere in the Jahili era and looking at the situational and meta-linguistic context, and on this axis, worship means voluntary belief in the oneness of God and humble obedience free from arrogance and defiance towards God.

Felicity has been the longstanding dream of Man that stands in the need of God’s cognition. Imam Ali (a) has lit upon cognition of God through negation of divine attribute. The current research employed a descriptive-analytical method to investigate the reciprocal interdependence between purity excellence and negation of divine attributes. To this aim, different views associated with divine attributes, their criticism, the evidential views of negation of attributes as well as the meaning conveyed by purification and its relationship with negation of attributes and the relationship between monotheism in divine attributes and unity of Imam’s attributes are taken into an analytical account. Research findings revealed that purification is the true interpretation for the noble expression of “there is no God save Allah” and denotes the wholesome rejection of any substantial mode from God while acknowledging simplicity of truth in manifestation and conception of His attributes, which, in turn, denies a compound conception of divine attributes in mental modes. Thus, a purified servant, due to his true belief in divine attributes of perfection becomes an absolute manifestation of divine attributes as well as a simple truth while preserving its contingency in order. That is why in the noble traditions of “golden chain” obedience to God is introduced as the condition for arriving at the truth of the expression “there is no God save Allah“.

The subject of this article is the examination of the evolution of the principles of religion in Mu'tazilite theology with a focus on the semantics of the term "principles of religion." Determining the principles of religion has been of great importance to Muslim theologians. In the Mu'tazilite school of thought, the principles of religion initially began with two principles: monotheism (Tawhid) and justice ('Adl), and then throughout the history of theological discourse, this sect underwent transformations due to intensified theological and sometimes political disputes. Three additional principles - the intermediacy between intermediates (Manzilah bayn al-manzilatayn), promise and threat (wa'd wa wa'id), enjoining good and forbidding evil (amr bi'l-ma'ruf wa-nahy 'an al-munkar) - were added. The main question of this research is what changes in the semantics of the term "principles of religion" occurred during the history of this sect that led from those initial two principles to the final five? This article, in order to answer this question, employs a descriptive-analytical method to examine the semantic meaning of the term "principles of religion" and its evolutionary trajectory among the Mu'tazilites. It seems that the term "principles of religion" in this sect, based on their definition of faith, refers to the principles of belief and practice that are considered pillars of faith. The non-acceptance of these principles implies departure from the circle of faith and Islam. Among these principles, two belief principles, monotheism and justice, are among the main pillars of belief, while the three principles of intermediacy between intermediates, promise and threat, and enjoining good and forbidding evil are considered subsidiary principles extracted from the heart of the two preceding principles.

Throughout the theological thoughts of Khwadjah Nasir al-Din al-Tusi, the influence of Avicenna’s wisdom is evident. Adapting the philosophical method he made it  common in Imamiyyah theology. In this article, Avicenna'sinfluence on KhwadjahTusi in two issues of "ontology" and "proofs of the existence of God and His oneness" has been studied and analyzed. The article is divided into two main sections. The first part is devoted to the cases of the influence of Avicenna's wisdom on Khwadjah’s theology and the second part is devoted to the cases of the independence of his view from Avicennain the two mentioned issues, using their most important theological and philosophical works. This research confirms that Khwadjah, while adhering to pure rationality in presenting Imami beliefs, has also used Ibn Avicenna's philosophical method in compiling and structuring his theological worksand some of his arguments on the subject of "proving the existence of God and His oneness" And part of the "ontological foundations" of his view has benefited.However, he has avoided using other views of Avicennaon these issues, whose argument is not strong enough.

Some opponents of philosophy and many Orientalists believe that Islamic Philosophy simply repeats the words and views of Greek philosophers and is not only totally far from Islamic teachings but also sometimes in opposition to them. Through explaining the extent of the influence of the Holy Qur’an on a rational and philosophical discussion and a study of the works of Islamic philosophers, this paper aims to demonstrate that they have benefitted from Qur’anic teachings in order to expand and develop philosophical discussions and, particularly, philosophical theology. In other words, it intends to prove that the qualitative and quantitative expansion of philosophical problems, arguments, theories, and principles in the field of philosophical theology is indebted to Qur’anic teachings. This influence is to the extent that it has led to the conceptual and structural evolution of Greek philosophy and differentiates the general approach of Islamic philosophy from Greek philosophy.

Today, Wahhabism has become one of the most dangerous currents within Islam. The main difference between this current and other currents of Islamic thought is in the way they look at the issue of tawhid, Unity. They divide Unity into three types, one of its most important types is that of Names and Attributes. The purpose of this article is to study the Wahhabi view of the unity of Names and Attributes. In this article, we will study and criticise their views using a descriptive-analytical method. According to the findings of this study, the Wahhabis accept everything attributed to God in the Qur'an and the authentic Sunnah without any interpretation and accuse others of misguidance in this way. Most critics of the Wahhabi movement consider them to be of allegorical and corporeal view of God. In addition, by referring to the original texts of Wahhabism and analyzing their discourses, according to the basic principles and rules of epistemology, their theory can be shown to be irrational and contradictory to their own principles.

 Mirza Javad Tehrani is one of the followers of the school of Tafkik and had been strongly influenced by the thoughts of Mirza Mehdi Isfahani and Sheikh Hadi Tehrani. According to school of Tafkik, the use of rational and philosophical methods has no place in proving or explaining religious teachings. Also, one of the reasons, given by the deniers of the Sadra's philosophy is that this philosophy takes contradictory approach, and therefore they accuse the transcendent philosophy of methodological eclecticism. But Tehrani by proving the fundamental reality of quiddity and using it for the issue of monotheism, has confirmed the use of philosophical and rational discussions in the religious teachings.   Tehrani by proposing eight critiques, he has criticized the principles and arguments of the fundamental reality of existence, and consequently, he considers the issue of essential monotheism to be provable only by the principles of the fundamental reality of quiddity. As for the background of the present research, the only article that has been published on this subject is "Critique of the arguments of the fundamental reality of existence in the thought of Mirza Javad Tehrani" by Hossein Soheili (Soheili and others، 1398) in the journal of Hikmat Muaser. The present research is structurally, contently and basically, from four aspects, different from this research.

In this article the authors, firstly, relying on the descriptive method and analysis of the content, have studied and evaluated eight Tehrani’s critiques on the fundamental reality of existence. Consequently, it is specified that the origin of Tehrani's attitude to explaining the provable characteristic of the Essence of the Necessary Being, in order to support the principles of the fundamental reality of quiddity, is that he did not distinguish between acceptance of requirement and acceptance of causality regarding the Essence of the Necessary Being. On the other hand, it has been cleared that, relying on the Tehrani’s view -criticizing the fundamental reality of existence and strengthening the fundamental reality of quiddity- it is not possible to give a convincing answer to Ibn Kamuna's doubt and the arguments of the monotheism of Essence, attributes and actions envisage problem. But relying on the Sadra's fundamental reality of existence, although God is not a special being of any quiddity, to require His possibility, the supreme Divine Existence possesses all perfect entities. Accordingly, firstly, the existential attributes of creatures are attributed to God in the status of the act, not in the status of the Essence. Secondly, they are attributed to God in that they are existences. Therefore, it can be acknowledged that although creatures have perfections, there is no perfection other than the perfection of God. According to this interpretation, philosophical purification will not be in conflict with the appearance of verses and hadiths that limit existential attributes as well as activity and influence in God alone or attributed the actions of the creature to God.According to Tehrani, the adherents of the fundamental reality of existence believe that the truth of external objects is existence and the truth of existence is not something like other objects, so it cannot be perceived by the five senses, but its perception is possible with intuition. According to the authors' research, Tehrani, since he could not perceive the truth of existence with empirical knowledge, inevitably considered what he perceives with his five senses as truth, and finally came to believe that what exists externally is quiddity.

These consequences are resulted from this article: 1- Tehrani’s criticisms on the fundamental reality of existence are not correct. In some positions, he quoted the words of the predecessors of the adherents of the fundamental reality of quiddity, and in other cases, he did not accept the principles of the adherents of the fundamental reality of quiddity. There are two central points in most of Tehran's criticisms: Firstly, he did not have a correct idea of how the object and the subject correspond to each other, because he considered the concrete to be a container-like reality in which external beings have taken place, while the subject and the subjective are the same thing, as well as object and objective are the same thing. Secondly, in most cases, he has meant what the adherents of the fundamental reality of existence mean, but in order to escape from this thesis, he has adhered to the fundamental reality of quiddity. 2- Considering the difference between requirement and causality, which is based on the fundamental reality of existence, the Essence of the Necessary Being can be considered as possessor of requirement, without any causality, because considering the issue of causality, the Essence of the Necessary Being will have caused and otherness of existence and quiddity in the contingents indicates the essential dependence of the contingent on the cause, but the sameness of existence and quiddity in the Necessary Being indicates the non-dependence of the Essence of Necessary Being on the cause, since His Essence is His Existence. But according to the fundamental reality of quiddity, relying on the unification of requirement and causality, in the Essence of the Necessary Being, the main problem is that the Essence of the Necessary Being can no longer be considered the Necessary Being of all aspects.

The present article intends to present a new and unprecedented argument to prove monotheism by reflecting on the existential relationship between two correlative (motazayef) matters and how they are originated and evolved in the outside world. For this purpose, I first quote and critique two exclusive theories in this regard, namely the theory of Fakhr-e Razi and the theory of Khajeh Nasir, and then, in the light of the rationality of the Infallibles’ narrations, I present a third theory that includes a new and innovative argument  in proving monotheism. Thus I first argue that the external existence of two correlative matters always requires a circular reasoning, but the realization of a circular reasoning entails impossibility only if it is the result of a subjectivity of the type "making something from something", but if it is the result of a subjectivity of the type "making something not from a thing", it will not entail any impossibility. Thus I will conclude that the mere external existence of correlative matters implies a subjective existence; an agent who is the creator not from a thing. Then I will show, using four implication eliminations, that whoever is a creator not from a thing, will be the one who has no second.

Monotheism is one of the doctrinal principles of Islam. From among Islamic sources, it has been dealt with more in the Qur'an than any other source. The most scholarly exponents of monotheism with the Qur'anic approach are the infallible Imams who have invited everyone to believing in the one God. Using the descriptive and analytical method, the present paper has analyzed the words of the Infallible Imams about essential and attributive monotheism. In some of the discussions by the Imams about monotheism, especially essential and attributive monotheism, explicit verses of the Qur'an have been cited and the meanings and contents of the verses have been referred to. Based on this approach, some logical arguments for essential and attributive monotheism can be made and the correct doctrinal principles can be extracted from the explicit the Qur'anic verses.