saleh hasanzadeh
Abstract
Allah (God) is in the view of the Qur’an the Almighty above everything and anything who is never limited in any of his names. His being is far from any confinement, limit, and condition, and describing Him with numerable oneness and plurality, i.e. oneness and plurality in terms of numbers, is ...
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Allah (God) is in the view of the Qur’an the Almighty above everything and anything who is never limited in any of his names. His being is far from any confinement, limit, and condition, and describing Him with numerable oneness and plurality, i.e. oneness and plurality in terms of numbers, is never possible, which is stated in the Holy Qur’an. The reason is that the one whose oneness is in terms of numbers is necessarily confined and conditioned by limits of time and space and probably by many other limits, and will necessarily be conditioned and affected by actions of another being who is aware of him. In the view of the Qur’an, God is far above being affected or conditioned by anything. This does not however imply that human thought is absolutely incapable of knowing God, which is what Sceptics claim. As understood from the Divine Wisdom and Revelation, human thought is unable to reach in its intellectual course to a full understanding of God’s names, including His Oneness (Tawhīd). However, although incapable of reaching a full understanding, the human thought is capable of reaching a limited understanding. In other words, the human is surely capable of knowing God and His names within the limits of his human power of thought and understanding, though not as would suit His Glory, Majesty and Splendour.This paper aims to give an interpretation of two names of God, the One (‘Ahad’) and the Unique (Wāhid), and by way of this interpretation concludes that God is One in His very essence, and His Oneness is His very being and not an attribute assigned to Him.Other forms of oneness and unity, including numerable oneness, therefore never suit God.
morteza motaghi nejhad
Abstract
Resurrection is examined from a variety of perspectives such as its possibility, as well as its necessity and manner, and is proved through a variety of methods (rational, narrative, and Quranic). Allameh Tabataba’i has explored the issue of resurrection in his works from different perspectives ...
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Resurrection is examined from a variety of perspectives such as its possibility, as well as its necessity and manner, and is proved through a variety of methods (rational, narrative, and Quranic). Allameh Tabataba’i has explored the issue of resurrection in his works from different perspectives using different methods. In his Commentary, he referred to several verses of the Quran to investigate the possibility of resurrection. In all, resurrection is proved through three types of Quranic verses, each of which provide one type of argument. The first argument is the power of God. The unending and unlimited power of God and His power in creation of man and the world are indicative of the realization of the Hereafter. The second argument is revival of the earth in the spring which is a sign of the revival of humans in the Hereafter, as man’s resurrection on the Day of Doom is based on the same principles as revival of the plants. The third argument refers to the objective instances of resurrection. The Quran offers a series of instances referring to the revival of the dead so objectively that all are accurate examples of the life after death.
yousef heydari chenari; ramzan mahdavi azadboni
Abstract
One of the most significant issues discussed in both religion and science is the first creation of man and his generation. To prove consistency of Islam with the scientific beliefs in this respect can undoubtedly contribute to promotion of Islam, which serves as the major objective of the present research. ...
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One of the most significant issues discussed in both religion and science is the first creation of man and his generation. To prove consistency of Islam with the scientific beliefs in this respect can undoubtedly contribute to promotion of Islam, which serves as the major objective of the present research. Using a descriptive-analytic methodology, this paper seeks to examine Darwin’s theory of human evolution based on the outlook of Allameh Tabataba’i, the great philosopher and exegete of the world of Islam, as provided in Al-Mīzān Commentary. According to Allameh’s view, the verses of the Quran explicitly state that all human beings are decedents of Adam and Eve and are created through natural processes. However, the physical aspect of the creation of Adam and Eve is autonomous and directly from soil and mud and the spiritual aspect of their creation refers to the Divine Will and Divine Breathing. According to Darwin’s theory of evolution, man evolved from other animals as a result of the environmental requirements. One should admit, however, that this remains a scientific hypothesis which has not reached the level of scientific proof and certainty, as their proponents have failed to provide convincing responses to the challenges posed by scientists, philosophers and religious scholars. In view of Allameh Tabataba’i, there is consistency between science and religion and the theory of evolution remains a scientific hypothesis for which there is no absolute support, and even on the condition that it be true and given that it be supported by scientific and absolute evidence, the outward meaning of some verses of the Quran which reject this theory is open to interpretation.
