جستجوی مقالات مرتبط با کلیدواژه « existential » در نشریات گروه « ادیان و عرفان »

The right path is one of the fundamental teachings of the Qur’an, which from God’s point of view is only one path. It is on this basis that in the Qur'anic culture, the right path is divided into two categories: "existential" and "legislative". Considering that God the Almighty has created the system of existence based on monotheism and justice by His all-inclusive mercy, and has established and moved the beings on the existential right path, in this culture, the existential right path is "immutable", "unalterable" and "incontestable", and God, the Almighty, has existential proximity to all beings and existential dominance over them. Allāma Ṭabāṭabā’ī proves the existential right path based on two middle terms—absolute ownership and the becoming or transformation of contingent beings toward the Exalted Existent—and Ayatollah Jawādī Āmulī explains it in terms of two middle terms—absolute divinity and movement of contingent beings whose mover is the Divine Essence. Assuming the existential right path, this paper seeks to prove this type of path, which is based on the relationship between "the Divine Truth and the beings", from the viewpoints of the two great exegetes of the Qur’an, Allāma Ṭabāṭabā’ī and Ayatollah Jawādī Āmulī.

Urmawi divides acquired knowledge into a simple concept (containing no judgment) and an assent (containing a judgment). This has given rise to the difference of opinion between QuÔb RÁzi and MullÁ ÑadrÁ. The former has objected to Urmawi's definition from different perspectives whereas the latter has answered his objections on the basis of certain philosophical principles. Having studied the two theories, one can infer from Ñadrian philosophy that assent is defined as the mental grasping (or as the reflection in the mind) of the essential forms of external things together with the assertion that the relation of correspondence between the objects and the external reality they represent is true whereas RÁzi considers assent as knowledge together with judgment. The present article studies RÁzi’s objections and ÑadrÁ's answers, thus showing the strengths and weaknesses of RÁzi’s opinion as well as the relations between the two opinions. According to the author, MullÁ ÑadrÁ intends to solve the problems within the logical system through philosophical principles, an approach that is worth considering.