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.
ali asghar zakavi; rahmatollah marzband; hoseyn jalahi
Abstract
Throughout history, scientists have sought to offer a true definition of health as a concept closely related to human life. Moreover, spiritual health has managed to hold the attention of W.H.O. in recent years. The purpose of this article is to determine the humanistic principles of spiritual health ...
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Throughout history, scientists have sought to offer a true definition of health as a concept closely related to human life. Moreover, spiritual health has managed to hold the attention of W.H.O. in recent years. The purpose of this article is to determine the humanistic principles of spiritual health on the basis of the Qur’anic teachings. Analysis of the Qur’anic teachings show that the cosmos, human, and life have two aspects: physical and metaphysical, corporal and spiritual, physical and spiritual. Human is hay muta’alleh (literally the divine living) whose health is inextricably linked with monotheism. The spiritual health is also intertwined with the concept of qalb-e salīm (literally the healthy heart). Knowledge, faith, and good behavior seem to be the three principles of spiritual health. In sum, the Qur’anic spiritual health covers (a) the health of soul through the recognition and attainment of monotheism and (b) the health of behavior through promotion of virtues and abstention from vices. Therefore, the spiritual health in the Qur’an is completely different from the secular's ones.
seyed hasan bathai golpayegani
Abstract
Monotheism and ikhlās (literally sincerity) have always topped the divine agenda followed by the holy prophets. According to the Holy Qur’an, humans and genies were solely created to worship God sincerely. Not only “sincerity”, but also words and phrases such as “desiring His ...
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Monotheism and ikhlās (literally sincerity) have always topped the divine agenda followed by the holy prophets. According to the Holy Qur’an, humans and genies were solely created to worship God sincerely. Not only “sincerity”, but also words and phrases such as “desiring His goodwill”, “who submits himself entirely to Allah”, “if they were sincere to Allah”, “who sells himself to seek the pleasure of Allah”, “only seeking the countenance of Allah”, “pure”, “devote yourself to Him” all prove this claim. While some scholars denounce worship for the sake of entering paradise or avoiding hell against sincerity, it is hypocrisy and worship for the sake of winning worldly gains which is against sincerity. Therefore, sincerity varies according to the knowledge of the worshipper and has, thus, different stages. This article addresses sincerity in belief, worship, zakāt, khoms, hajj, umrah, jihād, infāq, it’ām, bai’at, hijrat, witnessing, alms-giving, and so on. Allah the Almighty refers to prophets as mukhlīs (literally sincere) servants who asked nothing for their mission.
mohamad arab salehi
Abstract
This paper discusses and critiques a theory which states that the Qur’an is imperfect and cannot be generalized to all times and places and to all new and changing issues; such a theory requires that people continue to experience what the Prophet would experience in order to fill this void. Later ...
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This paper discusses and critiques a theory which states that the Qur’an is imperfect and cannot be generalized to all times and places and to all new and changing issues; such a theory requires that people continue to experience what the Prophet would experience in order to fill this void. Later in this paper we deal with the views of Sadr al-Moteallehin and Mowlana about the Qur’an and the relation between the Qur’an and Mathnavi. The paper then, in a firm and documented way, refutes the competing claim that these great people have offered new religious concepts, other the ones in the Qur’an.
