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

Since there are several interpretations of the hadith "who knows himself knows verily of God" the purpose of this research is to examine the meaning of self-knowledge and its connection with God's knowledge.

met synthesis (synthesis of qualitative studies) helps to obtain a new theory about the meaning of self-knowledge and the method of self-knowledge over the knowledge of God is realized by considering all opinions. 12 researches were selected by examining Ph.D. and m.a studies as statistical population.

Investigations showed that all perceptions of the meaning of self-knowledge and its connection with God's knowledge come back to the fact that self-knowledge is the starting point of all other knowledge.

it was found that self-knowledge means knowing the characteristics, origin, and resurrection, Existential value and the purpose of creation is one's self, and if a person, before seeing in God's universal verses, looks at the origin, resurrection, essence, attributes, actions, identity, talents, characteristics, existential dimensions, the purpose of creation, and his position in existence, one knows well, this will be the source of all other knowledge, including the knowledge of God.

The relation between knowing one's Self and knowing Allah is one of the most familiar issues highlighted in the Islamic doctrines. There are questions to be answered such as, "What kind of knowledge is meant by this Self-knowledge?", "What kind of Knowing Allah can be brought about by Self-Knowledge?", and "How can we explain the implication between these two pieces of knowledge?" Theories proposed to those questions differ considerably from one another. For example, "Some say that Self-knowledge is impossible, but others say that not only it is possible but also it is an obligation to acquire such knowledge." "Some say that Self-Knowledge leads us merely to the knowledge that Allah exists, but others claim that it brings about the knowledge of divine names and attributes, too." "Some say that self-intuition leads to the intuition of Lord Almighty in order to provide for the conceptual knowledge of both." "Some say that it leads to our prior knowledge of Allah and others argue that it helps acquire the knowledge of personal oneness of existence (panentheism)." Viewing such ups and downs in this hadith, it goes necessary to examine those opposing theories in order to be able to explain the real meaning of it. In what follows, the author has categorized and examined those theories in order to take a decisive measure on the issue of Allah's existence.

On explaining the concomitance of “self-knowledge” and “knowledge of God” stated in the hadith “one who knows himself verily has known his Lord” there are different views and statements in the works of people of gnosis. On answering the fundamental question of connection between self-knowledge and knowledge of the Lord there are interpretations and statements in the works of Ibn Arabi and his followers: “manifestation’’, “identity”, “affinity” and “attributes and characters”. Having offered these four interpretations for the hadith, Mulla Sadra has given three statements to explain the relation between self-knowledge and knowledge of the Lord through “affinity” “poverty” and “attributes and characters”. The present article is to make a comparison between views of Ibn Arabi and Mulla Sadra, explaining their similarities and dissimilarities.

The development and consequences of self-knowledge is one of the important discussions in Islamic philosophy. One of the most noteworthy of these consequences, according to the hadith of “One who has self-knowledge verily knows God”, is to know the Creator. The explanation and interpretation of this hadith was not taken seriously in earlier schools of Islamic philosophy. In fact, it was not until the early periods of the Schools of Shiraz and Isfahan up to the period of the dominance of the Transcendent Philosophy among contemporary thinkers that great attention was devoted to clarifying and interpreting it. This paper is intended to discuss the background of these explanations and analyses in two of the early schools of Islamic philosophy, Peripatetic and Illuminationist philosophies, and even in those preceding them. The interpretation of the hadiths on self-knowledge in Islamic philosophy is united with psychology. That is why its background is traceable to Greek philosophy. In books on Islamic philosophy, some ideas and words have been attributed in this regard to Greek early philosophers, who are considered to mark the beginning of writing the history of this issue.The narration of these hadiths and similar words began during the first periods of Islamic philosophy with Ikhwan al-Safa (Brethren of Purity). They mainly focused on the importance of self-knowledge and the immateriality of the soul, which is more prominent in the Peripatetic philosophy considering the significance of psychology and self-knowledge in this school. Through relying on these hadiths, Ibn Sina demonstrated the most important problem of self-knowledge, that is, the immateriality of the soul, and uses it as a religious confirmation of this point versus the view of mutikallimun as to the corporeality of the soul. In Illuminationist philosophy, given the fundamental status of the dimension of the epistemology of the soul, a more basic approach to the relationship between self-knowledge and the knowledge of God is observed. This approach is introduced as an argument in order to demonstrate the existence of God and His attributes; it is an argument which is indeed superior to other arguments. What is clearly witnessed in this historical process is an interpretation referring to the possibility of self-knowledge and the possibility of the move from that knowledge to the knowledge of God, which is considered to be gradational in its most Illuminationist explanation.

The Prophetic tradition, "He who knows himself knows his God", is one of the well-known traditions that Muslim thinkers including philosophers, gnostics, commentators, and traditionalists often cite and try to shed light on. In expounding the correlation between self-knowledge and Divinity, these scholars strive to understand how these two are correlated and explain why self-knowledge essentially leads to the knowledge of Divinity and how self-knowledge contributes to the knowledge of Divinity. Two interpretation of this tradition have been given impossibility-based and possibility-based. In possibility-based reading, experimental, philosophical, gnostic and religious methods have been adopted to study how self-knowledge is correlated with the knowledge of God. Using a documentary-analytical method, the present paper studies and explains this tradition, and expounds the demonstration of self-knowledge in the light of this tradition.