morteza erfani; basireh madadi zadeh; aliakbar nasiri
Volume 12, Issue 45 , April 2016, , Pages 79-92
Abstract
According to Shikh-e- Mufid, knowledge has propositional and assertoric form obtained either from sense and observation; in this case, knowledge is self-evident or it achieved from rational argument and repeated news, then, it is acquisitive knowledge or Ilm- e- Kasbi, in his view, God cannot be seen ...
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According to Shikh-e- Mufid, knowledge has propositional and assertoric form obtained either from sense and observation; in this case, knowledge is self-evident or it achieved from rational argument and repeated news, then, it is acquisitive knowledge or Ilm- e- Kasbi, in his view, God cannot be seen in anyway, knowing him, is accessible only through rational argument and frequently news. It includes the belief in accordance with reality and with the assurance, based on rational argument, repeated news and responder of opposition's questions. According to Allameh Tabataba’i, this meaning of knowledge is not rejected, but it isn’t the complete one of knowledge. The real and complete knowledge is an intuitive and direct knowledge such as consciousness toward own nature and states. May God grant the intuitive and presence knowledge to him with rational thinking and reflecting on the verses and traditions and cultivate practical reason and purification of the soul. Accordingly, Allameh, unlike Sheikh -e- Mufid, in the interpretation of verses from the Quran related to the vision and meeting the Lord, speaks of the kind of observing God which is a presence and self-evident knowledge. This kind of knowledge is confirmed by tradition of prophet's household (A.S) too.
ali akbar nasiri; amir hamze miradi
Abstract
A large portion of discussions about God’s names and attributes is devoted to narrative attributes of God, i.e. divine attributes referred to in the Quran and Hadith. From the early days of Islam, Muslims asked questions as to whether God has limbs similar to other creatures. After the Holy Prophet ...
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A large portion of discussions about God’s names and attributes is devoted to narrative attributes of God, i.e. divine attributes referred to in the Quran and Hadith. From the early days of Islam, Muslims asked questions as to whether God has limbs similar to other creatures. After the Holy Prophet of Islam passed away, the Ummah became divided into different groups holding different views about the narrative attributes of God: Ashā'irah, Karāmiah, and Ekhbāriah who accepted the divine attributes without interpretation and opposed the intervention of reasoning in that (supporters of tashbih); mystics and some philosophers, including Mulla Sadra who believed that God is essentially single and thus Munazzah; still, He reveals Himself through the attributes of creatures, and is, thus, Mushabbah (supporters of tashbih-tanzih) and finally Shiites and Mu’tazilah who interpreted the narrative attributes of God (supporters of ta’vil). The third group holds the right view. This article addresses the principality of existence, gradation and modulation of existence and unity of existence. It is recommended that a new system based on the principality of essence, rejection of congruity, spiritual commonality, and gradation and modulation of existence replace the existential theories of Transcendental Philosophy in order to better explain the theory of pure tanzih.
