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

Rich and poor are the two terms of theological, mystical and religious, discussed by muslim philosophers, following the theologians and mystics. Absolute Rich in the view of Ibn Sina and Suhrawardi, is someone who is not in need of anything in his essence, acts and qualities, and also all creatures need him. Absolute Rich in the view of Suhrawardi; Like Ibn Sina; is the same of true king and by this way he argues to the unity of It. He makes Absolute Rich the same as Light of lights on the basis of his illuminationist theosophy. Mulla sadra also defines rich and poor on the basis of principality of existence. In the transcendental philosophical thought, by the analysis of the principle of causality and based on the principality of existence, this result is concluded that all things at the root of their existence are essentially poor and dependent to the Origin of the universe. The “effect”, which is considered all that is not God, in its existence is indiscriminately needy to its true Cause; meaning that other than dependency to the essence of God, no other truth is imagined for it. Since according to the principality of existence, in the outside world there is no other than Existence, all creatures are destitute to a true reason which is unique to the independent essence of Uniqueness. They have no existence separate from their reason and are entirely relevance and belonging to His Right, which is expressed using phrases such as absolute poverty of existence in itself, existential poverty and copulative existence. Therefore, just as mentioned in the word of God, poverty is an intrinsic property of creations, and wealth is unique to God.

Among the ways of stating God's actions in the Quran is the causal inference (ta‘līl) of any one of them by Divine names and attributes. Promise and threat as God's actions is not an exception in this regard. According to the verses of the Quran, Divine names and attributes have a basic role in issuing promise and threat for human beings. Sometimes, it is done directly, that is to say, it is stated along with the promise and threat of a name or an attribute of God, and sometimes, the concept of Divine attributes is implied from the content of the verses of promise and threats in interpreter's statements. This research is intended to find an answer to the question as to whether the content of promise and threat through God's attributes contains different semantic degrees in human beings.The present article seeks to examine one or two proper names in different degrees of promise and threat in relation to human beings; for instance: the relation of the two names "The Forgiving, The Merciful" in various human degrees has a significant role in achieving perfection, since each one of them enjoys differently from these two names. Thus, other names of God, such as: The Creator, The Originator, The Sustainer, The Form-giver, etc. cannot substitute these two names, as the concept of expansion and perfection fully exists in the word Mercy. Therefore, the Prophets have a higher enjoyment of Divine Mercy than others (Q. 7: 23). On the next level (degree) are the believers and strivers (mujāhids) who are hopeful of Divine Mercy and Forgiveness, and God, in turn, forgives their probable blunders and submerge them in His Mercy and Forgiveness (Q. 2: 218). On another level, the sinners who have awakened and repented to God enjoy from his Mercy and Forgiveness according to their capacity (Q. 2: 86-89). Yet on another level, Divine Mercy toward the sinners who have persisted in their sinfulness is in such a way that they still have a chance remained for them to repent and not undergo the torments of desperation (Q. 18: 57 & 58).