a mazaheri
Abstract
Islamc, besides its appearance, has internal, essential decrees, and sharia, though it is a knowledge of appearance, does not hinder the acquisition of internal knowledge such as doctrine and truth, as the relationship between appearance and the essence is a real relationship, not an artificial and contrived ...
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Islamc, besides its appearance, has internal, essential decrees, and sharia, though it is a knowledge of appearance, does not hinder the acquisition of internal knowledge such as doctrine and truth, as the relationship between appearance and the essence is a real relationship, not an artificial and contrived one. The essence guides and nourishes apparent actions, just as faith requires the internal actions of the heart, and intent is the spirit and origin of all actions. Seyyed Heidar Amoli has demonstrated that Sharia and its five ancillaries, namely, Prayer, Fasting, Hajj, Zakat and Jihad fall within three categories of Sharia, Doctrine and Truth. He, like other mystics such as Raseed ol-din Meibodi in Kashf ol-Asrar or Abu Saeed Abu al-Kheir, in proving this link uses this hadith from Prophet Muhammad, “Sharia is my saying, Doctrine is my actions and Truth is my Status.” As a result, mystics consider as one of the principles of conduct the harmony of the mystic’s conduct with the Quran and the hadiths.
abdolreza mazaheri
Abstract
All Divine Attributes, regarding their referent, are the very essence of God and the same as other names, but concerning their meanings, they are different from the essence of God and His other names. Thus, each name has two significations: one signifies the essence; the other signifies a specific attribute ...
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All Divine Attributes, regarding their referent, are the very essence of God and the same as other names, but concerning their meanings, they are different from the essence of God and His other names. Thus, each name has two significations: one signifies the essence; the other signifies a specific attribute which differentiates it from other names. Thus, God, the Unified Truth, has multiple attributes due to His manifold qualities. For instance, because He has created the creatures, He is the “Creator” and for His all-embracing knowledge, He is the “Knowing”; since He manages the universe, He is the “Director” and for His affection and mercy, He is “the Compassionate, the Merciful”. Then, from among the ninety-nine or according to another estimate, a thousand and one attributes ascribed to Him, we want to know which one is the Supreme Name of God and based on what criterion it is considered supreme. Some have deemed “Allah” the Supreme Name, have set out reasons for their choice and have attributed certain functions and characteristics to it. Some others believe that “in the Name of God, the Compassionate, the Merciful” is the Supreme Name and still another group vote for yā hayyu yā qayoum (“the Eternal Live”) and dhul-Jalāl wal ikrām (“the Lord of Majesty and Generosity”). Some refer us to the Holy Qur’an for the indicators of the Supreme Name and mention a few names; prayers of invocation have also been mentioned to contain a number of functions for the Supreme Name.
