scholarly journals Pandangan Al Zamakhshshari Tentang Ayat-Ayat Pluralisme Dalam Tafsir Al-KasshaF

2019 ◽  
Vol 1 (2) ◽  
pp. 46-60
Author(s):  
Achmad Zainul Arifin ◽  
Wina Valestin Valestin
Keyword(s):  
Good Life ◽  
Religious Diversity ◽  
God's Will ◽  
The World ◽  
The Will ◽  
Will Of God

Pluralism is the most beautiful gift and sunnatullah that must be accepted in this life. In reality a country must have diversity in terms of ethnicity, culture, and even religion and Indonesia is a country with the highest application of pluralism in the world. That the country of Indonesia is a country formed from cultural, ethnic and diverse religious diversity not only one culture or one religion. Creating plurality or diversity is one of God's will, so God also creates various kinds of concepts so that plurality itself does not collide with each other even if there is a clash, then it can be resolved properly. Even in the Qur'an the plurality is highly valued, in the Qur'an there are also many verses that explain plurality. Starting from how pluralism is created, then recognizing the existence of something diferent from what is belived to appreciate any differences that exist. In the Qur'an there are guidelines in living a good life therefore Muslims are encouraged to learn and apply what is in it. Especially in understanding differences that in essence is the will of God. One of Al Zamakhsha>ri>'s opinions in his book, Al Kasyaf's interpretation, says that Allah creates a difference in this life so that people can know each other and not get caught up in their own stupidity then compete in terms of goodness.

scholarly journals The Problem of Eternity of the World in the Philosophical-Theological Theory of Grigor Tatevatsi

wisdom ◽  
2017 ◽  
Vol 8 (1) ◽  
pp. 95
Author(s):  
Seyran ZAKARYAN
Keyword(s):  
Necessary Being ◽  
The World ◽  
The Will ◽  
The Creation ◽  
Providence Of God ◽  
Do So ◽  
Will Of God

The famous Armenian theologian and philosopher Grigor Tatevatsi (1346-1409) in his teaching tries to compare the biblical truth of creation with the philosophical postulate regarding the eternity of the world. Principally, being a creationist thinker, he criticized the theories that made the Materia co-eternal to God, meanwhile, he proposed the following arguments regarding the eternity of the world: a) before the creation the world existed actually by influence in the providence of God as an immaterial paradigm; b) the world is eternal because it is linked to eternity; c) the God is the eternal and always actual being, therefore the world was created eternal and the eternal is the necessary being which never can become none-being; d) the will of God is unchangeable, He cannot make the created world become non-being otherwise His will would change; e) the God does not make the world become non-being not because He is unable to do so but due to the boundless goodness; f. the world is eternal because the four elements and qualities that are the basis of it, are eternal. Therefore, even though the arguments proposed by Tatevatsi are based on and contain typical ideas of Neoplatonism, one has to take into account that he speaks of the eternity of the created world rather than co-existence of world with the God.

Davenant on the Will of God and the Divine Decrees

2021 ◽  
pp. 147-160
Author(s):  
Michael J. Lynch
Keyword(s):  
Early Modern ◽  
Extended Treatment ◽  
God's Will ◽  
Making Sense ◽  
Divine Will ◽  
God's Love ◽  
The Will ◽  
The Difference ◽  
Will Of God

This chapter discusses another important doctrine relative to John Davenant’s hypothetical universalism: the divine will. Observing that the doctrine of God’s will in early modern scholastic theology, including among Reformed theologians, involved a plethora of scholastic distinctions, the chapter shows that Davenant’s theology of the divine will was heavily influenced by these distinctions, which were themselves ways of making sense of apparent contradictory claims in Scripture. Davenant’s employment of these medieval distinctions, such as between God’s love of simple complacency and his absolute will, are given extended treatment. This chapter also gives attention to the difference between a divine conditional and an absolute will. Finally, tying all these distinctions together, this chapter explains how Davenant employs them to buttress his hypothetical universalism.

scholarly journals Heschel’s View of Religious Diversity

2011 ◽  
Vol 2 (2) ◽  
Author(s):  
Harold Kasimow
Keyword(s):  
Religious Diversity ◽  
The Will ◽  
The Way ◽  
Will Of God

A number of prominent Christian theologians who have contemplated the issue of religious diversity speak of three major models for approaching it: exclusivist, inclusivist, and pluralist. Claiming that “diversity of religions is the will of God,” Abraham Joshua Heschel was certainly no exclusivist. But he also was neither a pluralist nor an inclusivist in the way these terms are commonly used by Christian theologians. Much like the Dalai Lama’s perspective on Buddhism vis-à -vis other religions, Heschel’s distinctive Jewish approach to religious diversity transcended the categories created by Christian scholars.

The Fluidity of Categories in Hasidism: Averah lishmah in the Teachings of R. Zevi Elimelekh of Dynow

1996 ◽  
pp. 301-320
Author(s):  
Yehoshua Mondshine
Keyword(s):  
The Other ◽  
Ordinary People ◽  
Divine Retribution ◽  
The World ◽  
The Will ◽  
The Individual ◽  
Will Of God

This chapter investigates the concept of ‘sin for the sake of Heaven’ (averah lishmah) in the teachings of R. Zevi Elimelekh of Dynow. In broad terms, there are two types of ‘sin for the sake of Heaven’, one intended for zaddikim only, the other for ordinary people. The first type solves a problem which faces the zaddik: his usual concern is with mitsvot which by their nature draw down the benign forces of heavenly deliverance and grace on the world; but how is he to deal with cases in which it is his duty to bring down divine retribution on the heads of the enemies of Israel? In such cases, he is called upon to commit a sin—albeit for the sake of Heaven—an act which by its nature brings judgements and accusations into being. Although this type of ‘sin for the sake of Heaven’ is more commonly found in his writings, one shall, however, give more attention to the second type. At every moment of the life of the hasid, he deliberates over every action or omission, and the halakhah is powerless to guide him. In addition to all other considerations he must also take account of ‘the Will of God’, a will that is not written in the Torah, since it changes according to time and place and to the spiritual condition of the individual at any particular time.

On ‘doing what is right’ and ‘doing the will of God’

1967 ◽  
Vol 3 (1) ◽  
pp. 289-299
Author(s):  
Dorothy Emmet
Keyword(s):  
Practical Situation ◽  
God's Will ◽  
The Will ◽  
Will Of God

‘Doing the will of God’, or seeking to do it, is a notion close to the centre of at any rate Christian, Jewish, and Moslem religion. So too is the notion of ‘accepting’ something as God's will: Fiat voluntas tua. In the former case, the notion of ‘doing the will of God’ is invoked in connection with what would be right to do in a practical situation; in the latter in connection with happenings and circumstances outside our control and as something to be accepted rather than accomplished. I shall be concerned here with the notion of the will of God as something to be accomplished, asking what, if anything, to say that an action is in accordance with the will of God adds to saying that it is right. I shall also look at ways in which we think of relations between our wills and those of other people when we say that one person is doing the will of another person, and ask whether these help us at all in trying to see what might be meant by ‘doing the will of God’.

Nihilistic Thinking as the Self-Will of the Mind and the Projects of Its Overcoming

2020 ◽  
Vol 63 (10) ◽  
pp. 74-87
Author(s):  
Irina N. Sidorenko
Keyword(s):  
Significant Role ◽  
Current Situation ◽  
The Self ◽  
Spatial Perspective ◽  
The World ◽  
The Will ◽  
The Mind ◽  
Radical Transformation

 The author analyzes the conceptions of ontological nihilism in the works of S. Kierkegaard, F. Nietzsche, M. Heidegger, E. Jünger. On the basis of this analysis, violence is defined as a manifestation of nihilism, of the “will to nothingness” and hypertrophy of the self-will of man. The article demonstrates the importance of the problem of nihilism. The nihilistic thinking of modern man is expressed in the attitude toward a radical transformation of the world from the position of his “absolute” righteousness. The paradox of the current situation is that there is the reverse side of this transformative activity, when there is only the appearance of action and the dilution of responsibility. Confidence in the rightness of own views and beliefs increases the risk of the violent imposition of own vision of reality. Historical and philosophical reconstruction of the conceptions of nihilism allowed to reveal the following projects of its comprehension and resolution: (1) the project of “positing of values,” which consists in the transformation of the evaluation, which is understood as another perspective of positing values, leading to the affirmation of being; (2) the project of overcoming nihilism from the space of temporality, carried out through the resoluteness to accept the historicity of own existence; (3) the project of overcoming nihilism as the oblivion of being from the spatial perspective of the “line,” allowing to realize the “glimpse” of being. The author concludes that it is impossible to solve the problem of violence and its various forms of its manifestation without overcoming “ontological nihilism.” Significant role in solving the problem of ontological violence is assigned to philosophy as a critical and responsible form of thinking, which is capable to help a person to bear the burden of the world, to provide meanings and affirm being, as well as to unite people and resist the fundamentalist claims of exclusivity and rightness.

New and not so new strategies in promoting integrity with particular reference to Africa

2018 ◽  
pp. 38-74
Author(s):  
Barry Rider
Keyword(s):  
World Economy ◽  
Intelligence Community ◽  
Generational Change ◽  
Post Colonial ◽  
Self Interest ◽  
The World ◽  
The Will ◽  
The Law ◽  
Financial Intelligence ◽  
New Strategies

This article is focused on exploration not merely proposed developments in and refinements of the law and its administration, but the very significant role that financial intelligence can and should play in protecting our societies. It is the contention of the author that the intelligence community at large and in particular financial intelligence units have an important role to play in protecting our economies and ensuring confidence is maintained in our financial institutions and markets. In this article the author considers a number of issues pertinent to the advancement of integrity and in particular the interdiction of corruption to some degree from the perspective of Africa. The potential for Africa as a player in the world economy is enormous. So far, the ambiguous inheritance of rapacious empires and the turmoil of self-dealing elites in post-colonial times has successfully obscured and undermined this potential. Indeed, such has been the mismanagement, selfishness and importuning that many have grave doubts as to the ability of many states to achieve an ordered transition to what they could and should be. South Africa is perhaps the best example of a society that while avoiding the catastrophe that its recent past predicted, remains racked by corruption and mismanagement. That there is the will in many parts of the continent to further stability and security by addressing the cancer of corruption, the reality is that few have remained or been allowed to remain steadfast in their mission and all have been frustrated by political self-interest and lack of resources. The key might be education and inter-generational change as it has been in other parts of the world, but only an optimist would see this coming any time soon – there is too much vested interest inside and outside Africa in keeping things much as they are! The author focuses not so much on attempting to perfect the letter of the law, but rather on improving the ways in which we administer it.

he designs of the Russian war memorials from the World War I in the Kingdom of Serbs, Croats and Slovenes / Kingdom of Yugoslavia: Ideas, symbols, realization

2020 ◽  
pp. 204-227
Author(s):  
Milana Živanović ◽  
Keyword(s):  
World War I ◽  
World War ◽  
War Memorials ◽  
The World ◽  
The Will ◽  
Kingdom Of Yugoslavia ◽  
The Military

The paper deals with the actions undertaken by the Russian emigration aimed to commemorate the Russian soldiers who have been killed or died during the World War I in the Kingdom of Serbs, Croats and Slovenes / Kingdom of Yugoslavia. The focus is on the erection of the memorials dedicated to the Russian soldiers. During the World War I the Russian soldiers and war prisoners were buried on the military plots in the local cemeteries or on the locations of their death. However, over the years the conditions of their graves have declined. That fact along with the will to honorably mark the locations of their burial places have become a catalyst for the actions undertaken by the Russian émigré, which have begun to arrive in the Kingdom of Serbs, Croats and Slovenes (Kingdom of SCS) starting from the 1919. Almost at once after their arrival to the Kingdom of SCS, the Russian refugees conducted the actions aimed at improving the conditions of the graves were in and at erecting memorials. Russian architects designed the monuments. As a result, several monuments were erected in the country, including one in the capital.

“I Saw a Kingfisher”: Grace and Ruin in Golding's The Spire

Horizons ◽  
1993 ◽  
Vol 20 (1) ◽  
pp. 44-66
Author(s):  
D. M. Yeager
Keyword(s):  
Apple Tree ◽  
The Novel ◽  
Moral Ambiguity ◽  
William Golding ◽  
History Of ◽  
The Will ◽  
Will Of God

AbstractWilliam Golding, in The Spire, invites us to ask how we may know the will of God, and suggests that what we take to be the will of God is often simply the projection onto history of the disguised image of our private and self-absorbed desires. Though contemporary critics tend to interpret the novel as a sympathetic exploration of moral ambiguity rather than as a compelling condemnation of Jocelin's mortifying and death-dealing sin, the novel turns on the contrast between the drive toward dominion and the capacity for assent. The final salvific discovery, given form in Jocelin's mind by the experience of the apple tree and the kingfisher, is the overthrow of the will, its panicked drowning, in terrified apprehension of implacable glory and squandered gifts.

scholarly journals Beyond Religiosity: A Model to Explain Spirituality Among Middle-Aged and Older Adults

2020 ◽  
Vol 4 (Supplement_1) ◽  
pp. 413-414
Author(s):  
Carlyn Vogel ◽  
Debra Dobbs ◽  
Brent Small
Keyword(s):  
United States ◽  
Older Adults ◽  
Good Life ◽  
Multinomial Logistic Regression ◽  
College Experience ◽  
The United States ◽  
Strong Connection ◽  
Deep Appreciation ◽  
The World ◽  
High Level

Abstract Spirituality is difficult to define as researchers assign it different meanings and individuals’ perceptions can vary. For example, spirituality may connect to religiosity, while others consider religiosity a less significant part of spirituality. This study investigates factors outside of religiosity that are significantly associated with spirituality to inform the characteristics of the concept. Webster’s (2004) existential framework of spirituality was used to guide variable selection. The National Survey of Midlife in the United States wave three (MIDUS 3; 2013-2014; n = 2,594; Mage = 63.5, SD = 11, range = 39–92) was used to examine individuals’ reported levels of spirituality. Multinomial logistic regression was conducted to examine factors related to low and high levels of spirituality compared to a moderate level. Participants with low spirituality were more likely to be male, less likely to be mindful, mediate/chant, feel a strong connection to all life, to indicate that they cannot make sense of the world, and to be religious. Participants with high spirituality were more likely to be female, have at least some college experience, be mindful, meditate/chant, feel deep inner peace, have a sense of deep appreciation, think that a sense of purpose is important for a good life, and have a high level of religiosity. Framed by Webster’s conceptual model, the current study observed that religiosity is significantly associated with spirituality and that other mindfulness-based aspects are also present within this concept. Incorporating mindfulness with religious efforts will more accurately and holistically address spirituality.

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