جستجوی مقالات مرتبط با کلیدواژه « ذات و صفات الهی » در نشریات گروه « ادیان و عرفان »

Early scholars of kalām (Islamic theology) believed that the subject-matter of kalām was the same as that of Islamic philosophy and mysticism: being qua being. In contrast to this, other notions have also been proposed as subject-matters of kalām, including the divine essence and attributes. The idea of essence was proposed by some Sunni theologians such as Qāḍī al-Urmawī, and the idea of essence plus possible beings as subject-matters of kalām was reported by the author of al-Ṣaḥāʾif fī ʿilm al-kalām in his introduction to the precious work Shawāriq al-ilhām. In this article, I adopt a descriptive-analytic method and draw on the introduction to Shawāriq al-ilhām to account for, analyze, and support this view and to replies to objections raised against it. Moreover, as corollaries of the research, I aim to reconcile the view with that of the early theologians, and finally, show that issues of Islamic theology are in harmony with issues of Islamic philosophy and mysticism at different levels.

In purifying attitude of Muslim mystics, real God is superior and higher than other creatures and their attributes, and instinctively He is distinct from the whole creatures. Despite the love and affection bond that Sufis believe exists between man and God, the governing aspect in mystical theism is basically set on the purified nature of the Almighty. In mystical theism of Mowlana Jalaloddin Balkhi, no one can have access to the actual core of God, and that the nature of God is not at all recognizable through the human wisdom and understanding. In Rumi's opinion, the core of God's nature is covered in "absolute unknown", and human understanding helped by analogy and illusion or contemplation leads nowhere. However, Rumi poses two different attitudes, namely pro-catharsis and pro-analogy. In pro-catharsis attitude, he believes that human wisdom is unable to recognize the nature and attributes of God, whereas, in prophetic mission-analogous one, he believes that God reveals his own entity to mankind through His signs and effects. In his opinion, human being is able to see a ray of the Almighty light as much as possible, only through the emergence of God's revelation of signs. And in any case, the real nature of divine attributes of God is concealed to everyone but the Almighty Himself.