Mahmoud Khonamri; Abbas Bakhshandeh Bali
Abstract
One of the issues that some scholars have considered in interpreting the verses of the Holy Qur’an is interpretation. Due to the frequent use of the word Interpretation in this Bible, Babi was opened in this regard in the works of Muslim thinkers, which have similarities and differences. Averroes ...
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One of the issues that some scholars have considered in interpreting the verses of the Holy Qur’an is interpretation. Due to the frequent use of the word Interpretation in this Bible, Babi was opened in this regard in the works of Muslim thinkers, which have similarities and differences. Averroes is one of the Islamic thinkers who has greatly influenced the Maghreb by translating and describing Aristotle's works. He is known for his eloquence in response to al-Ghazali. In the same region and shortly after Averroes, Ibn Arabi, who puts forward very deep and fundamental ideas in mysticism, also pays attention to Religious Interpretations. This article uses a descriptive-analytical method to examine the ideas of Averroes and Ibn Arabi about the requirements of the interpreters. The findings of the discussion are the commonalities of Averroes and Ibn Arabi's views on the inner attention of some religious texts that are formed by the people of Interpretation. Differences in their rational and intuitive method of Interpretation. Averroes refers to the philosopher as a person of Interpretation, and Ibn Arabi refers to the mystic as a comprehensive example of Interpretation.
amn alah tayeran
Abstract
The present study is an attempt to reflect and expound on demonstrable and intuitive ways of knowing Allah. The Transcendent God in His holy Qur’an and Imam Ali (PBUH) in Nahj al-Balāghah have addressed these two ways of knowing God in especial ways. The first way (demonstrable theology) is reflecting ...
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The present study is an attempt to reflect and expound on demonstrable and intuitive ways of knowing Allah. The Transcendent God in His holy Qur’an and Imam Ali (PBUH) in Nahj al-Balāghah have addressed these two ways of knowing God in especial ways. The first way (demonstrable theology) is reflecting upon the world of creation by means of wisdom and thought which are based upon knowledge of the Transcendent God and through the creatures finds a way to substantiate the Creator; the second way (apocalyptic theology) which relies on internal and divine vision, is the safest, firmest and at the same time the most difficult way of knowing God; the purified men, with the special attention and guidance of the Almighty, benefit from this method spiritually.
