جستجوی مقالات مرتبط با کلیدواژه "attributes of god" در نشریات گروه "ادیان و عرفان"

The following research compares the viewpoint of Mulla Sadra and Muhammad Husayn Tabataba’i about the concept of Badā’ in descriptive and analytical approach.Mulla Sadra clarifies the reality of Badā' by referring to celestial population and analyzes the true course of it’s attribution to God; while Allameh Tabataba’i was able to explain the relation of Badā' with the traits and foreordination of the Almighty through the verses of the Holy Quran without mentioning the cosmos.Allameh Tabataba’i explains the truth of Badā' using the 39th verse of the Sura Rad and also extends it’s inclusion to all creatures who have a fate, and proves it's eternality.Unlike Mulla Sadra who believes that the truth of abrogation and Badā' are different, Allameh Tabataba’i considers them of the same reality, and counts their difference in their inclusion regarding the worlds of Creation and Legislation.Mulla Sadra approves the occurrence of Badā’ in the knowledge and narratives of Ma’suumin [pbut] (the Innocents), meanwhile from the viewpoint of Allameh Tabataba’i the occurrence of Badā’ in the knowledge and narratives of Ma’suumin is not allowed.Obtaining the viewpoint of Allameh about the truth of Badā’ and everything related to it from his publications, and comparison analysis of the viewpoints of Mulla Sadra and Allameh Tabataba’i are the innovations of the present research.

Maulana Jalaluddin Balkhi's view on the issue of the possibility and how to know God is important because of his diverse theological, philosophical and mystical heritage of his predecessors. Rumi believes that behind all the phenomena of this world, there is a complete, conscious, infinite existence with all the attributes and names of goodness. Rumi calls this existence God. God is the eternal source of existence and life. God is the Creator who created the whole universe from "nothingness" and only by His will. The center of Rumi's thought is God, "our active Isha" and the Almighty. Rumi is the monotheistic and monotheistic man. He disappears in the attributes and names of God. This man is always in jihad and fighting against himself to overcome internal conflicts and animal desires. Mystical conduct, romantic worship and self-improvement are his baggage. By divine love and affection, he has accepted all the dangers of the "journey to God" and is gradually approaching the realm of divine attraction. In this way, Rumi uses the long language of mysticism and art, the poetry industry and spiritual prose to express his views on God, the world and man and their relationship. In this research, an attempt has been made to study the subject of different types of knowledge and the concept of God from Rumi's mystical point of view by descriptive-analytical method and by using documentary and library sources. Is.

This article tries to look at the path toward God in Islamic mysticism with the emphasis on Devine Names. In other words, through Devine Names we try to recognize and define the states of mystical path. For this purpose, we collect different views about the mystical journey from Sufi works, then we extract the common Devine Names parallel to each state of the journey. Since, as Sufis mentioned, Devine Names have an effect on each other, especially the Seven Names of God are the bases for Divine manifestation, so they are the principal elements for the God realization and assuming the Divine character. Therefore, as the mystics say, the Devine Names are the keys for the locked gates of the mystical path.

Using a theoretical- analytical method, this study describes, analysis and criticizes the ideas relating to the religion of Nuer presented in the field of theology. Referring to Evans-Pritchard’s anthropological studies and investigating the concept, function and attributes of God, this paper tries to prove that initial Nuer believed in an innate God. In the past, many considered the notion of God as something superstitious and imaginary and ascribed its development to man’s fear. Proposing the idea of innate theology in the religion of Nuer, Pritchard compares it with civilized religions and shows that the religious concept of "theology" is not imaginary. According to Pritchard’s research findings, the theology of Nuer is complex, unique, it is identical to organized and civilized religions and it is tangled in the religious life of those who follow Nuer. Accordingly, Nuer considers God is as a moral god with such attributes like being compassionate, creative, originating of traditions, seeing, hearing, protective, the father and friend of mankind, omnipotent, omnipresent, as well as being life-giving and life-taking. He resides in a throne in heavens having the form of a heavenly spirit called "Ke’uth".

Negative Theology is a type of theological thinking that attempts to describe God by negation, in contrast to Positive Theology that uses "positive" terminology to describe the Divine. Negative Theology, based on the idea of inaccessibility and transcendence of God, claims that He is imperceptible and ineffable. According to this viewpoint God is beyond all personal and anthropomorphic descriptions. Thus we cannot speak of Him except by negation. Maimonides is one of the greatest Jewish philosophers of medieval period. He is a famous representative of this kind of theology. For him there is no similarity between God and man, so there is no way to describe God, i.e. we can speak only in terms of what may not be said about Him.

The sophisticated issues on theism, due to God's glory, have made the Muslim philosophers confess the weakness of intellect and rationality. These scholars, particularly from the time of Mollasadra untill now, are greatly indebted to Imam Ali for his exalted words and sayings in Nahj-al- Balaghe concerning theism. Among the theistical issues enlightened in Nahjal- Balaghe are: the levels of pure monotheism, the possibility of knowing God, the levels of the human's knowledge of God, the manner of scribing God to perfection attributes, God's way of talking, God's fate and destiny, etc. It seems that the divine and intellectual sage's efforts together with taking advantage of Imam Ali's ideas and beliefs within the framework of hermeneutics have led to many logically plausible findings. These findings have been in line with the Qurnic verses and the Islamic mystic's views.

One of the frequent words in common conversations, classic literature, and mystical texts is considered to be the word “Lā obāli”(originally means impulsive) which has recently been applied inappropriately. This word is taken from Arabic into Persian. Through the years, it has changed from a synthetic word to a single word with a specific meaning. Regarding etymology of mystical words in religious teachings, this study has attempted to find out the main origin of the aforementioned word. It has also examined the application of this word when describing God and truth-seekers. Besides, necessity of semantic study of the word “Lā obāli”, history of its’ semantic change in mystical literature, and justification of its reference to God are investigated in the present research.

This research is about the comparison between Orthodox mysticism and Kubrawiyid Sufism on the concept of vision، both of which have common origin. The eastern Orthodoxy has esoteric and spiritual epigrams more than other Christian sects، and considering geographical and political conditions، has close relationship with the east، specifically Islamic world. An important issue of Semitic religions is possibility of vision of God. In Orthodox Christian mysticism and Kobrawiyids، what is visible is God''s powers and attributes. By purifying the heart، man can see them، and essence of God remain invisible and indescribable. But Christians describe the vision as vision of Trinity، especially vision of Christ، but because of the absolute transcendence of God in Islam، Kobrāwīyid mystics don’t speak of the vision of God، rather، they describe the vision as vision of attributes and His manifestations. Also some of the mystics of both ways have used black light symbol to describe his and her mystical vision and some of them have used symbol of light.