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

Anthropology in psychology under the title of "personality theories" has been able to be effective in the field of behavioral studies and interpersonal relationships. The need to explain and analyze the true nature of man in the field of "being" - contrary to psychological personality theories that generally identify human nature in the field of "appearance" - caused this article based on Sadra's anthropological opinions and view According to Allport's trait theory, which is one of the pioneers of the trait approach, it should be organized by descriptive-analytical method. The individualistic approach based on traits is the main feature of Allport's and Mulla Sadra's personality theory. The foundation of personality in both theories is based on the most profound characteristics of person; However, in the analysis of Mulla Sadra's philosophical texts, the quality of the appearance of these traits and why they influence the structure of personality and, accordingly, human behavior, have been explained. "Self" or ego, contrary to its abstract concept in Alport's view, is a real and existential thing in Sadrai's system. The dynamism and unity of Alporti's personality can be rationally explained by the rule of "unity of the known and the known" and "intrinsic volitional movement".

One of the problems of theology is the how of the relationship between the qualities of perfection and the essence of God. The problem of research in this article is the comparative study of the views of Fakhr Razi and Allameh Tabatabai on this problem. The method of this article is library-documentary and descriptiveanalytical in terms of content. The findings of the research show that although Fakhr Razi had an Ash'ari tendency in this issue and believed in the superiority of attributes over essence, he was not faithful to his belief in all discussins, but Allameh Tabatabai believed in the objectivity of essence and attributes and has remained faithful to that

Extracting multiple concepts from a single instance is one of the philosophical issues that are used in philosophical subjects and argumentations. Is it possible to extract multiple concepts from a single instance? Some believe that this is possible and some believe that this is not possible. In this study, using the analytical-rational method, it is concluded that it is possible to extract multiple concepts from a single entity, and extracting multiple concepts from the simple instance occurs in some cases since it has a single dignity, and this quality is one of the properties of the mind that creates multiple concepts; Of course, from the qualities that exist outside and do not cause pluralism in their subject although this process relies on the degree and order of existence of the instance; That is, the more complete and robust the instance is, the more concepts the mind will extract from it, inasmuch as the opposite concepts, like  the First and the Last, can be extracted from the most complete instance and attributed to them. This selected view has effects and consequences that are discussed in the paper.

Ibn Hazm al-Qurtubi and Mulla Sadrai Shirazi are both Islamic thinkers and scholars familiar with religious knowledge. Ibn Hazm believes that God's names and attributes cannot be understood and known; therefore, God cannot be described except by the names and attributes that are mentioned in the Holy Qur'an and  in the words of the Prophet of Islam (PBUH). On the other hand, Mulla Sadra believes that God is characterized by true perfections, even though these characteristics are not cited in religious texts. In addition, God is present in all His manifestations, and, for this reason, He is also characterized by the attributes of His creatures in the stage of His manifestations. In addition to that, absoluteness and unconditionality of God's existence requires that he includes all the things that exist - including their essence and their properties. However, even if we believe that the divine names and attributes are not conditioned, the politeness of service demands that we call Him by the attributes that He has cited in the Holy Qur'an.

The main purpose of this research is to examine the views of Ghazali and Ibn Sina on one of the most controversial theological issues in the field of Islamic philosophy, namely the attributes of God and how these two thinkers explain the divine attributes. Due to the fact that Ibn Sina considers it impossible to understand the nature of God, therefore, he considers it possible to know him only through the knowledge of divine attributes.Because Ibn Sina considers God's attributes to be the same as His essence, so whoever can know His attributes is as if he has understood His essence. Contrary to Ibn Sina's opinion, Ghazali's approach regarding God's attributes has undergone many changes during different stages of his life. Because according to him, we can only attribute attributes to God that God has described Himself to. So, based on this, he considers God's attributes neither as his nor as other than him, and he believes that we should not ask any questions about this at all. The present article analyzed this issue with a library method and sought to resolve the ambiguities raised in this regard

The issue of proving the existence of the necessary being and its names and attributes has always been one of the concerns of philosophers and theologians in the Islamic world and is one of the important matters in Islamic philosophy. Therefore, Islamic thinkers have proposed many arguments such as the argument of motion, the argument of soul, the argument of occurrence and the argument of the truthful to prove the essence of the necessary being. For the first time, Ibn Sina proposed the argument of the truthful in a number of his works, and philosophers after him offered interpretations of this argument with slight differences. An important feature of this argument is that it proves the essential nature by eliminating intermediaries. In other words, it goes from essence to essence. In this article, we seek to prove and reveal the semantic range and scope of this argument in relation to names and attributes, and to answer the question: Does the argument of the truthful have the ability to demonstrate names and attributes in addition to proving the divine essence or not? For this purpose, we first deal with the recognizability of attributes and the provability of essence and attributes. Then we will show that the argument of the truthful also proves the names and attributes of the necessary being. The important premise of this issue is that names and attributes are identical with essence.

The subject of theoretical mysticism is the Truth (Subhanahu wa taala) and the modifications of the Absolute Essence can be recognized only by Divine Names and Attributes, so a discussion of the Names and Attributes that lead to the knowledge of God becomes necessary. The present article, using a library-based and descriptive-analytical method and examining Sabzevarichr('39')s views on the issue, from an epistemological perspective tries to explain their role in the creation of beings, Divine Conduct and Knowledge, the way in which the Truth is connected with the world of creation and Divine knowledge and providence. The results of this research show that from the perspective of personal unity of existence, it is the real existence of God and other beings are its symbols and things that are related to God through Names. Attributes with regard totheir concepts may be taken as multiple and have a unique essence, and the teaching of Names is real and existential. Although the Names and Attributes of God can not be considered apart from the Essence, but regarding the level of absoluteness, the Names and Attributes can be regarded for and related to It.

Theists believe that God has various perfection attributes such as knowledge, power and life, and just as his being is the highest and most transcendent existence, the perfection attributes are also ascribed to God in their highest level. There are differences among Muslims about how the attributes are ascribed to God. It is stated that the Mutazilites deny the attributes of God and consider His essence as a substitute for the attributes. The Asharites consider the attributes of God to be superfluous to His essence, and the philosophers consider them to be identical to His essence. Accepting the fact that the attributes of God are identical to the essence, the question arises: how can the many attributes that are one with the essence of God not lead to multiplicity in His essence? Various answers have been given to this question. These answers seek to prove the attributes of God and to unite these attributes with His essence, while accepting the assumptions in the question. In this article, these answers are quoted and evaluated, and finally the view of mystics is preferred.

The present research seeks to answer the two questions from “What does the impossibility of knowledge of the divine essence mean?” and “What are the reasons for this impossibility?” The following conclusions have been obtained in this research: the nonidentity of essence and attributes, and the nonidentity of existence and quiddity in God cannot be accepted; the inconceivability of God essence is true, but there may be other ways of knowing Him. Furthermore, some of Fakhr al-Dīn al-Rāzī’s reasons are similar to like examples than independent reasons. Therefore, the data and results seem to show that Fakhr al-Dīn al-Rāzī does not have a consistent manner on the issue and in some cases believes in the knowability of the divine essence. The authors will address the possibility of the knowability of the divine essence from the perspective of Fakhr al-Dīn al-Rāzī in another independent study.

Mulla Sadra speaks of two interpretations of God: The Absolute and Comprehensive God of Names and the Manifest God with a specific name for each human being. The second view of God, according to Mulla Sadra, is a conceptual idol. The question that arises in this position is this: there is a gap between the absolute and all-encompassing God of names and the God who manifests with a specific name for each human being. What fills this gap? And what solution or solutions does Mulla Sadra offer in order to face a God free from any determination? The achievements of this research are as follows: In some positions, Mulla Sadra considers the analysis of God free from any determination and encounter with him in the intellect and considers the intellect to be responsible for filling the mentioned distance and not the position beyond the intellect; 2. Also, in his view, in positions of intuition and in some cases, the perfect man fills the mentioned distance, and in the light of the perfect man and following him, every human being can face the all-encompassing God of names and the all-encompassing God of "transcendence and presence" in the world. ; 3. In the analysis of the networks of human encounter with God, it can be said that the transcendental existential position prepares the ground for intuition, and the intuition in the next stage promotes the existential position, but what completes a network of relationships and components is the perfect human being.

Survey quality interrelation monotheism of attributes with emphasis on concepts system in view Khaje Nasir Aldin Abstract The important position of monotheism which is the base of all religious learnings and special attention to it in Muslim scholars’ arguments is clear for everybody. The issue of names and attributes of God is the most important topics, and monotheism of attributes in the meantime always deserve to be surveyed. This text wants to survey the position and role of concepts system in his viewpoint, that is, survey rational divisions of the first and second in relation with monotheism so that could express his philosophical view on the basis of his philosophical bases and show the coincidence of this view with monotheism of attributes. However non-segregation of logical and philosophical concepts in his philosophical system and mentioned criteria about validity of concepts, believe in monotheism of attributes would be faced with a clear conflict in his view. The important position of monotheism which is the base of all religious learnings and special

The influence of divine names and attributes in the events and affairs of the world is one of the philosophical and mystical issues on which the thinkers of Islamic sciences have offered different opinions using verses and hadiths. The purpose of this article is to analyze the extent and manner of the effect and relationship of names with each other from the perspective of Allameh Tabatabaei. They teach us the names that correspond to the external instances of the concepts, and the divine names and attributes, with the limits and degrees of their effect, are the mediators between the essence of truth and its artifacts. Also, the other findings of this article consider the names and attributes to be wide and narrow, which has caused the difference and distinction of their works from each other, and reveals the fact that the more general the name, its works in the wider world and blessings are revealed. It will be larger than its area.

Avicenna has provided a solution to the problem of abstraction plurality of the unit. In order to eliminate problems such as plurality in the divine essence and abstraction plurality from the unit, he must first solve the problem of plurality in Properties. Unlike theologians, he believes in the identity of essence with Properties and the identity of Properties with Properties. And he believes that the divine essence, in terms of example and concept, is the same as his knowledge, and his knowledge is the same as his power, and his power is the same as his will. And this approach is based on the Assumption that it is impossible to abstract plural concepts from an example that is simple in all respects. With the analytical-rational method based on comments, it is concluded that Avicenna for run away from the problem of abstraction plurality from the unit, tries to eliminate the plurality in essence by preserving the attribution of Properties to the God by believing in the semantic synonymy of Properties with essence and Properties with Properties. Despite the belief in the innovativeness and importance of Avicenna's view, this view faces criticism That One of them is the neglect of emphasizing the conceptual differences between Properties due to the importance of diversity and multiplicity and function of divine attributes.

The term nouns and attributes, like most Islamic terminology, have a Quranic origin. Among the prevailing ideas in Islamic theology are promises of the arrest of divine names and attributes, including those from the hadith, the Za'ir and even the Ash'arites. Matrides believe that God should be named and described only by the names and attributes in the book and the tradition, and that they know the names and other attributes of heresy. From the Mu'tazilite point of view, the divine attributes and attributes are not forbidden, and the name and attribution of transcendence to the names and attributes not mentioned in the Qur'an and traditions is valid, while mystics and Sufis and many close to them believe that God Any good name can be read. Saadi, inspired by the Ash'arites' beliefs, repeatedly reads God in the names and descriptions mentioned in the book and tradition. Therefore, in this research, considering the Ash'arism of Saadi's professionalism, we will examine descriptive-analytic method by extracting nouns and attributes in general, to see to what extent Sa'adi's thoughts and beliefs regarding the arrest of Asmau are discussed. The traits correspond to the Ash'arites.

This paper seeks to explore the position and role of Suhrawardi’s system of concepts, namely the primary and secondary rational divisions with regard to the association between the essence and attributes of the Nur al-Anwar, in an attempt to explain his philosophical view in light of the foundations of this thoughts. Suhrawardi's statements on this subject have been stated and interpreted in diverse ways, with some proving the objectivity of essence with the attributes of Nur al-Anwar and others refuting this argument. The fact that logical and philosophical secondary concepts are not distinguished in Suhrawardi's philosophy coupled with the criteria that he proposes about the credence of these concepts cast doubt on the belief regarding the objectivity of the essence and attributes of the Nur al-Anwar.

Knowing God is the hiest level of human knowledges. The mode of this knowledge has always been notable and controversial subject. The acquired knowledge is one of the two kinds of knowledge in which by the mental concepts the knowledge of objects can be achieved. In Transcendental theosophy, Knowledge of thing, has been On the basis of criteria such as the existential relationship between Two objects, Perceived thing should be an effect and depends on its existential degree. Accordingly, the basic question is, How is the acquired knowledge to the necessary Being ? Mulla Sadra, by representing different levels of knowledge of God such as essence, attributes and acts, rejects the acquired knowledge in certain levels. In this article, at the first section, three criteria for obtaining acquired knowledge between two objects has been Explained. in the second part, the reasons for rejecting the acquired knowledge to God’s nature such as :God's specific being, essential simpility & his infinity , And the possibility of acquired knowledge of divine attributes and acts has been taken into consideration.

There are different opinions concerning the relation between divine attributes and divine essence, of which one is the opinion known as the unity between divine attributes and divine essence, which in turn is taken from Ahlulbayt's traditions. The theory of unity is illustrated in a variety of ways top among which is the formulation put forth by Mulla Sadra who has explained but only some of its foundations in an inadequate manner in different places. Mulla Sadra has not shed light on the development of the process of unity. This article aims to explain the unity between divine attributes and divine unity from the viewpoint of Mulla Sadra. To do so, it explains the philosophical elements that led Mulla Sadra to hold such an opinion. It sheds light on the development of the meaning of unity, which assumes that attributes differ from each other and from divine essence in terms of meaning, though they are the same in terms of external reality, that attributes are intermixed, that their respect of substantiation is the same… It finally compares this theory with the infallible's traditions available in this regard.

In that belief to God is a contract and heart condition that took safety for the believer and on top of all minor beliefs has been human and is happinees; there is no say; but providing characteristics of belief and comprehensive definition for that for a discussion of the most basic issues of Islamic theology and Christian theology is need. Among Christian with existentialist Paul Tillich with complex and ambiguous expression of God and his characteristics; and the expression of belief; with charact eristics such as: unconditional attachment and finally life and all action of man’s personality ; and also intentionally praclical feedom issue and considered .
Althougj he is amongst mode action believer –oriented but his definition of belief to above characteristics is paradoxical .
This aiticle seeks to prove two issues: The first absolute and infinite being nature of God means there is no character to God .
The second –belief in all ist stages is voluntarily and authority.