جستجوی مقالات مرتبط با کلیدواژه « tawhid » در نشریات گروه « فلسفه و کلام »

The concept of tawhid in Islamic thought is of such a central part that other concepts such as resurrection, prophecy and Imamate owe their meanings to it. This research claims that Imam Khomeinichr('39')s political-theistic thought has been also derived from a theistic view of the world. The present research has dealt with the monotheistic nature of Imam Khomeinichr('39')s political discourse with a descriptive-analytical method and in the framework of discourse theory. The findings of this study indicate that monotheism as a central signifier of Imamchr('39')s political discourse has given special features to the discourse proposed by him, which in a positive dimension has led to different perceptions of other political thinkers about the concepts of freedom, justice and independence. The negative dimension has led to the demarcation with everything other than God, which results in self-belief and self-reliance.

In the words of Imām ʿAlī (as), monotheism, which is the foundation of all religious teachings, has a high status. He has expressed valuable arguments about monotheism in the fields of essence, attributes, actions and worship in common and reasoned language in Nahj al-balaghah, so that in addition to proving the oneness of God, he denies any similarity between Him and the creatures as well as any composition in Essence. According to Imām`s speeches, describing God with limited human attributes would be incorrect. He has stated monotheism and its rules in a reasoned way that helps the audience's mind to reach a reasonable conclusion from understanding the preliminaries. This article examines the issues of monotheism through by measure of logic and in a descriptive-analytical method by studying the words of the Imām with an emphasis on the noble book of Nahj al-balaghah. The results of the research indicate that his words, in terms of content and structure, are in accordance with the principles and rules of logic, and such being the case, new horizons of Nahj al-balaghah are exposed to profound thoughts.

Although the Tawhid is the common belief among all the denominations and Islamic movements but Jihadi interpretation that is one of the active movements in the Islamic world, suggested especial interpretation from Tawhid and showed a different face of Islam. The ideology of Tawhid centered of this group is changing the unity and coexistence between Islamic society. This research by using the explanatory and analetical methods will study the definition of the Salafi leaders from the notion of Tawhid and evaluate it's consequences and results. The results of this research will show that Takfiri ideology of this group will start war and unsafety in the Islamic world and as a result in the world. It's security consequences will be enternal and external. The enternal consequences of Salafi Jihadi understanding of Tawhid are expansion of meaning and example of Shirk, Pure activitism and extremism, not following the rules of war and dictatorial faith. The external consequences are preaching suiciding, considering believers and disbelievers equal and not building Islamic civilization.

Tawhid raised in Mulla Sadra's philosophy was the prevailing opinion of the philosophers after him. It is the pantheism, which Mulla Sadra explainedon the basis of his philosophy and presentedas the purest doctrine of Tawhid to Islamic philosophy.His pantheism is so influenced on philosophers that it was called Tawhid for the most special people, while in the former philosophers, the pantheismis interpreted as vulgar Tawhid. But Syyed Sabzevari Based on the Quran and Sunnah and rejecting congruity between the necessary being and the possible, verbal sharing and originality of essence, presents a completely different version of Mulla Sadra's Tawhid. He observes the most complete and best expression of Tawhid in the Quran and Sunnah; whichnot only isn’tpantheism, but also is contrary to pantheism. In his view, the pantheism is not Tawhid, but not- Tawhid. This paper examines the Tawhid of Mulla Sadra and Sabzevari, in order to find which of themis correspond to God's disposition. 

Suhrevardi’s Illuminative Wisdom was developed and resumed along with the efflorescence of Shi’ite thought in the reflection of Imamiyya’s the learned (ulamas), in respect of analogy between Shi’ite and Illuminative thought. Ibn Abi- Jumhūr Ihsāeī, one of the eminent Shi’ite sages and theologians who lived in the 9th/15th century (d. early 10/16 century) and was very conversant with Shi’ite Kalām, is a major contributor. He presents a unique synthesis of the philosophical and theological views in his masterpiece Almujly. He uses in many cases the Illuminative views and fundamentals in order to describe and explain, or to confirm the theologian views, or to expand and stablish his new theologian comprehensive views and fundamentals. In the study of the discussions of tawḥīd in his masterpiece Almujly, his Illuminative fundamentals in analyzing Divine Attributes can be studied in four Illuminative theories: 1) Theory of Illuminative knowledge is analyzed and esoterically interpreted first in an ‘ontological’ way and through ‘presential illumination’ and ‘dominative surround’ and then in a ‘luminous illumination’ method. 2) The All-Seeing Attribute is esoterically interpreted in terms of Theory of Sight as intuitive perception and visionary knowledge. 3) God’s ‘will’ is also esoterically interpreted in terms of illuminative visionary knowledge. 4) Finally, the Peripatetic Theory of Aspiration and Love is replaced with Theory of Illuminative Archetypes in governing the types of the natural beings.

In this summary, there is an effort to explain the concept of worship one and oneness in Islam and Sikhism. Sikhism is the youngest of the world religions and the doctrines of a monotheistic religion founded in the Punjab area of India in the fifteenth century by Guru Nanak and combining elements of Hinduism and Islam. A Sikh believes (EK ONKAAR) there is only One God. IK ONKAAR the most significant word used in the Sikh teachings. But believe in one God in Sikhism is the same Muslim's believe? However, some believe that the first part of this statement of faith (La ilaha illaLlah), expresses the absolute monotheism which is inherent in Islam “There is no god other than God." This is the essence of the Muslim profession of faith (shahadah). Pronouncement of the Islamic creed, the Shahadah, is the supreme religious act. Its mere recitation suffices for an entry into the "community of the believers." this is also rejection of polytheism, the destruction of idols, and the witness given to the one and unique God, the Lord and Creator of all that exists? (Mircea, Eliade, 1987:26("