scholarly journals Interpretasi Konsep Tuhan Perspektif Maulana Makhdum Ibrahim dalam Kitab Primbon Bonang dan Suluk Wujil

2018 ◽  
Vol 4 (2) ◽  
pp. 201-224
Author(s):  
Jauharotina Alfadhilah
Keyword(s):  
Spiritual Journey ◽  
Concept Of God ◽  
Unity Of God ◽  
The Universe

This article analyzes the concept of God according to Sunan Bonang’s view in his works, namely Primbon Bonang and Suluk Wujil. This article concludes that the two books are a compendium of Sunan Bonang’s Sufism and his spiritual journey during his life. Sunan Bonang explains that the first step that must be done by the sālik before embarking on a spiritual journey is trying to know himself and multiply wirid and zikir. Sunan Bonang’s type of sufism can be categorized Sunnī Sufism, which rejects the concept of Waḥdat al-Wujūd. Alternatively, he proposes a new concept called “Padudoning Kawula Gusti”, which means that human is not God and God is not human; both cannot be unified. To him, God is the transcendent and immanent One with several limitations. The unity of God is explained by him through the sentence of lā Ilāh illā Allāh, which means there is no god but Allah. The sentence is started with nafy (negation) “there is no god” then continued with the phrase ithbāt (affirmation) “but Allah”, which means that there is only One God in the universe.

Continuity and Peculiarities in Proto-Kazakh and Ancient Indian Early Religious Beliefs

2021 ◽  
Vol 3 (121) ◽  
pp. 185-195
Author(s):  
Zatov Zatov
Keyword(s):  
Comparative Analysis ◽  
Comparative Study ◽  
Ethnic Diversity ◽  
Life Forms ◽  
Religious Knowledge ◽  
Concept Of God ◽  
Common Features ◽  
The World ◽  
The Relationship ◽  
The Universe

A comparative study of the mythological picture of the world, early forms of religion allows us to identify common features characteristic of the worldview and spiritual guidelines of mankind as a whole. These features can be traced in archaic ideas about the structure of the universe, in understanding their spiritual and bodily essence, the infinity of God and the eternity of the soul, the relationship and interdependence of life forms in the world. This allows us to assert the thesis of the unity of mankind in its spiritual origins, despite racial and ethnic diversity. In the process of a comparative analysis of mythology, early forms of religion, the concept of God, the pantheon and the function of the gods, similar moments and ethnological specifics of understanding the essence of the soul and reincarnation in totemistic beliefs, in cosmological and theogonistic concepts are revealed.The author also analyzes the role and significance of the cult of ancestors, traces the evolution of the idea of proto-monotism (the creative function of Tengri and Brahma, the intention of henotheistic faith) and its place in religious knowledge.

scholarly journals Divine Love as the Reason for Creation in Islam—An Exploration of Nursi’s Epistles of Light

Religions ◽  
2020 ◽  
Vol 11 (12) ◽  
pp. 667
Author(s):  
Nasrin Rouzati
Keyword(s):  
Final Section ◽  
Critical Role ◽  
Spiritual Journey ◽  
Divine Love ◽  
God's Love ◽  
The World ◽  
Magnum Opus ◽  
The Creation ◽  
The Universe ◽  
Shed Light

This paper aims to answer the question “why did God create the world” by examining Bediuzzaman Said Nursi’s magnum opus, the The Epistles of Light (Risale-i Nur), to demonstrate that, from a Nursian perspective, divine love is the raison d’etre for the creation of the world. The first section will investigate the notion of divine love as reflected in the wider Muslim scholarly literature. This will be followed by a discussion on the theology of divine names, with special attention to Nursi’s perspective, illustrating the critical role that this concept plays in Nursian theology particularly as it relates to cosmic creation. The third section will explore the metaphysics of love, the important implications of God’s love in the creation of the world, and its role as the driving force for the dynamism and activities within the structure of the universe. The Qur’anic presentation of love, maḥabba, as well as the significance of the reciprocal nature of love between God and humankind will be explored next. The final section will shed light on the synergy between divine love and the Qur’anic notion of ibtilā, trial and tribulation, to demonstrate its instrumentality in man’s spiritual journey.

scholarly journals Hakikat Tuhan: Kajian Pemikiran Islam dalam Falsafah Jawa

2017 ◽  
Vol 2 (1) ◽  
pp. 97
Author(s):  
Syarifah Wardah El Firdausy
Keyword(s):  
Qualitative Methods ◽  
Descriptive Analysis ◽  
Study Data ◽  
Literature Study ◽  
Absolute Power ◽  
Concept Of God ◽  
Islamic Thought ◽  
The Absolute ◽  
Relationship Of ◽  
The Universe

Islamic thought in the Javanese philosophy of the concept of God begins with the existence of three continuities between (1) the background of Islamization in Indonesia, through cultural approaches, (2) philosophical phrases in the Javanese philosophy as a part of the characteristic Javanese literary works that are educational (didactic) and sublime (piwulang), and (3) the similarity between the concept of tri hita wacana means harmonious relationship of man with God (habluminallah) in Islamic teachings related to the concept of insan kamil. This study uses qualitative methods based on literature study data and descriptive analysis as a whole (integral). The results obtained from this study is the similarity of thinking between the philosophical expressions of Java in the Javanese philosophy with Islamic thought in the verses of the Qur'an as part of the teachings of Islam in understanding the three concepts of the nature of God that is (1) the concept of tan kena kinaya gapa means that God cannot be imagined circumstances and forms, but the absolute power, (2) the concept of Gusti Allah orah sare means God is not sleeping and always awake in every period; Understanding of the concept raises an attitude of being cautious in acting, acting, and fully aware of God's supervision, and (3) the concept of sangkan paran which has an understanding that the beginning of the creation of man and the universe comes from God (sangkan) and the end of creation Man and the universe will return to God (paran).

scholarly journals The Concept of God According to Sa’id Nursi

2021 ◽  
Vol 23 (2) ◽  
pp. 194-209
Author(s):  
Achmad Reza Hutama Al Faruqi ◽  
Rif’at Husnul Ma’afi ◽  
Filaila Nurfaiza
Keyword(s):  
Fundamental Concept ◽  
Philosophical Tradition ◽  
Concept Of God ◽  
Mystical Traditions ◽  
The Universe

The concept of God is a fundamental concept for every religion, especially Islam.  The concept of God in Islam is different from other religions, even emerging from the time of the Greek philosophical tradition and Eastern and Western mystical traditions.  Not a few Muslims state that all religions are the same God. This is a problem for the religions of this world.  Therefore, Sa’id Nursi clearly stated that the concept of God according to Islam is different from the concept of God according to other religions.  The method used by the writer is descriptive and analytical.  In this case, Badi'uzzaman has a perspective on the concept of God.  God, according to Badi'uzzaman, is one immanent and radiates his light into the universe, thus creating the greatness of the universe and its contents, which is often called Tauhīd.  Nursi understands monotheism as the basis of ideology and epistemology viewing the universe.  So, Nursi's concept of divinity emphasizes the monotheistic aspect, in contrast to the esoteric and exoteric sides.

scholarly journals I am an igqirha (healer): phenomenological and experiential spiritual journey towards healing identity construction

Numen ◽  
2020 ◽  
Vol 22 (1) ◽  
pp. 220-239
Author(s):  
Lily Rose Nomfundo Mlisa
Keyword(s):  
Spiritual Healing ◽  
Traditional Healers ◽  
Clinical Psychologist ◽  
Spiritual Journey ◽  
Historical Ontology ◽  
Spiritual Quest ◽  
African Religions ◽  
Sacred Spaces ◽  
Indigenous Religions ◽  
The Universe

Traditional healers are acknowledged within their communities as possessing special insight, intuition knowledge and skills to connect and converse with the universe better than an ordinary person. African religions are endowed with a wide variety of traditional healers and healing practices, using diverse healing practices, symbolisms and interpretations relevant to the contextual setting of their cultures. Rooted in that diversified rich ecological heritage of the indigenous religions, are unique personal spiritual journeys that depict individual phenomenological and existential ways of constructing meaningful special spiritual healing identities. Healing identities are created and manifested in different socio-cultural, physical and spiritual abundant sacred spaces travelled by an initiate. This is an inborn gift from ancestors. The spiritual journey is abundantly infested by crisis and requires resilience, passion and faith. I give my personal phenomenological spiritual life journey in the traditional and spiritual quest for a holistically construed healing identity and proper individuation. The journey encompasses various stages with differentiated growth, maturity and competences to be acquired. The objective for this narrative is many fold. It is a response to various individual respondent experiences, questions and inquiries that I always receive from the conference audiences and unique feedback narratives from others who are either in the confusion stage or denial stage, yet they are aware they have a calling to accept. Ukuthwasa journey is briefly discussed and the historical ontology of ukuthwasa is mapped up. The discussion addresses the responses expected as evidence based results to confirm the reality of ukuthwasa and its value to the self, family and community at large. In conclude by highlighting, my own revelations and reflections on what could be done and how I finally achieved my healing identity and its relation to the universe at large.I am a fully-fledge trained igqirha, teacher, nurse and pastor. I practise as a Clinical psychologist and I have founded a prophesized church, a dream I had in 2001. I am also a founder of a community project for rural development at my village. All these achievements were shown to me by dreams and I followed my dreams under very challenging circumstances. I am from a family with a rich lineage of healers from both my paternal and maternal side, yet both became staunch Christian converts and ignored the cultural rites. To become a healer was not easy.

scholarly journals THE PROBLEM OF VIKTOR NESMELOV’S PSYCHOLOGICAL ARGUMENT FOR THE EXISTENCE OF GOD IN THE CONTEXT OF HIS CHRISTIAN ANTHROPOLOGY: “PRO ET CONTRA”

2019 ◽  
Vol 23 (1) ◽  
pp. 19-31
Author(s):  
A Yu Berdnikova
Keyword(s):  
Human Nature ◽  
Existence Of God ◽  
Gregory Of Nyssa ◽  
Universal Salvation ◽  
Christian Anthropology ◽  
Abstract Knowledge ◽  
The Future ◽  
Unity Of God ◽  
Main Ideas ◽  
The Universe

The article is devoted to the analysis of “psychological” argument for the existence of God of Viktor Nesmelov, professor of Kazan Theological Academy, represented in his fundamental work “Science of Man”. The main interpretations of this argument, formulated both contemporaries of Nesmelov (Nikolay Berdiaev, bishop Anthony (Khrapovitsky)) and modern researchers of his legacy (priest D. Lushnikov, bishop K. Goryanov) are considered. The basic prerequisites and origins of Nesmelov’s anthropological doctrine are analyzed. The main of them were V. Snegiryov’s psychological doctrine and anthropological ideas of St. Gregory of Nyssa. The main ideas of Nesmelov’s Christian anthropology, related directly to his formulation of “the idea of God” (the doctrine of consciousness and self-consciousness of man; idea of man as the “main riddle” of the universe; idea of the fundamental “duality” of human nature; doctrine of Theosis and God-manhood, doctrine of sin and universal salvation (apokatastasis), etc.) are revealed. Besides that, Nesmelov’s criticism of the main existing arguments for the existence of God (ontological, cosmological, teleological, psychological, etc.) is analyzed. The main conclusion based on the analysis of Nesmelov’s anthropological system is made: his argument for the existence of God represents rather a methodological program for creating such argument in the future. The base of this argument should be made of not only by an “ abstract knowledge”, but the “living worldview” and the “living unity of God and man”.

God, concepts of

2018 ◽  
Author(s):  
Brian Leftow
Keyword(s):  
Ibn Sina ◽  
Concept Of God ◽  
God Concepts ◽  
Concepts Of God ◽  
Limited Power ◽  
The Common ◽  
Divine Perfections ◽  
Ex Nihilo ◽  
The Universe ◽  
Perfect Being Theology

We think of God as an ultimate reality, the source or ground of all else, perfect and deserving of worship. Such a conception is common to both Eastern and Western religions. Some trace this to human psychology or sociology: Freud regarded God as a wish-fulfilling projection of a perfect, comforting father-figure; Marxists see belief in God as arising from the capitalist structure of society. Believers, however, trace their belief to religious experience, revealed or authoritative texts, and rational reflection. Philosophers flesh out the concept of God by drawing inferences from God’s relation to the universe (‘first-cause theology’) and from the claim that God is a perfect being. ‘Perfect-being’ theology is the more fundamental method. Its history stretches from Plato and Aristotle, through the Stoics, and into the Christian tradition as early as Augustine and Boethius; it plays an important role in underwriting such ontological arguments for God’s existence as those of Anselm and Descartes. It draws on four root intuitions: that to be perfect is perfectly to be, that it includes being complete, that it includes being all-inclusive, and that it includes being personal. Variously balanced, these intuitions yield our varied concepts of God. Criticisms of perfect-being theology have focused both on the possibility that the set of candidate divine perfections may not be consistent or unique, and doubts as to whether human judgment can be adequate for forming concepts of God. Another problem with the method is that different accounts of perfection will yield different accounts of God: Ibn Sina and Ibn Rushd, for instance, appear to have held that God would be the more perfect for lacking some knowledge, while most Christian writers hold that perfection requires omniscience. Views of God’s relation to the universe vary greatly. Pantheists say that God is the universe. Panentheists assert that God includes the universe, or is related to it as soul to body. They ascribe to God the limitations associated with being a person – such as limited power and knowledge – but argue that being a person is nevertheless a state of perfection. Other philosophers, however, assert that God is wholly different from the universe. Some of these think that God created the universe ex nihilo, that is, from no pre-existing material. Some add that God conserves the universe in being moment by moment, and is thus provident for his creatures. Still others think that God ‘found’ some pre-existing material and ‘creates’ by gradually improving this material – this view goes back to the myth of the Demiurge in Plato’s Timaeus, and also entails that God is provident. By contrast, deists deny providence and think that once God made it, the universe ran on its own. Still others argue that God neither is nor has been involved in the world. The common thread lies in the concept of perfection: thinkers relate God to the universe in the way that their thoughts about God’s perfection make most appropriate.

AL-BĀQILLĀNĪ'S COSMOLOGICAL ARGUMENT FROM AGENCY

2016 ◽  
Vol 26 (2) ◽  
pp. 271-289
Author(s):  
Nazif Muhtaroglu
Keyword(s):  
Logical Structure ◽  
Cosmological Argument ◽  
Existence Of God ◽  
Concept Of God ◽  
Distinctive Type ◽  
The Universe

AbstractIn this paper, I propose to expose the logical structure al-Bāqillānī's argument for the existence of God and argue that it presents a distinctive type of argument that cannot be classified under the classical types of ontological, cosmological, and design arguments. The peculiarity of al-Bāqillānī's argument is related to the concept of God it presupposes. Developing Herbert Davidson's insights regarding this argument and criticizing Majid Fakhry's interpretation of it, I aim to clarify this concept of God by the concept of agency. In a nutshell, I argue that al-Bāqillānī presents a distinctive type of argument for the existence of God, which I propose calling the “cosmological argument from agency.” I consider it cosmological because it is an inference from the universe to the existence of God. Nonetheless, it is different from the classical versions of the cosmological argument for that the concept of agency and the idea of a personal deity play a central role in this argument.

Finding God in Buddhism: A New Trend in Contemporary Buddhist Approaches to Islam

Numen ◽  
2015 ◽  
Vol 62 (4) ◽  
pp. 408-430
Author(s):  
Kieko Obuse
Keyword(s):  
Global Scale ◽  
Ultimate Reality ◽  
Mutual Understanding ◽  
Pure Land ◽  
Theology Of Religions ◽  
Concept Of God ◽  
Personal Involvement ◽  
The Universe

The purported absence of a highest god who creates and governs the universe in the Buddhist worldview has often been regarded as an obstacle to dialogue and mutual understanding between Buddhists and Muslims. However, there has emerged a trend among contemporary Buddhist scholars to discuss a Buddhist equivalent of such a god in order to relate to Islam doctrinally. This article examines three examples of such an attempt, respectively representing the Theravāda, Tibetan, and Japanese Pure Land traditions, as endeavors in the theology of religions. The article demonstrates that these accounts all seek to overcome the psychological gap between Buddhists and Muslims created by perceived doctrinal remoteness between the two traditions, by drawing parallels between the Islamic concept of God and Buddhist notions of the ultimate reality, be it the dhamma, emptiness, Adi Buddha, or Amida Buddha. It will be argued that, although highly unconventional, this line of approach has been motivated by the agenda shared among these Buddhist scholars to promote interreligious harmony and understanding on a global scale. Such agendas tend to be developed in reaction to interreligious conflicts or through personal involvement with Muslims.

scholarly journals The Challenge of Theodicy and the Divine Access to the Universe

2009 ◽  
Vol 1 (1) ◽  
pp. 121-155
Author(s):  
Thomas Schärtl
Keyword(s):  
Divine Attributes ◽  
Concept Of God ◽  
Islamic Tradition ◽  
The World ◽  
Unrestricted Access ◽  
The Universe

Any new attempt to cope with the problem of theodicy is forced to reinterpret and remodify the classic set of divine attributes. Classical monotheism, at least in the Christian or Islamic tradition, emphasizes the concept of God as a personal, almighty being who is in a completely free relation to the world. However, even within Christianity we find other tendencies which might help us to rewrite the idea that God has some sort of libertarian and unrestricted access to the world. The following article raises the question whether God, as an absolute being, can influence the course of the world directly. The answer to this question has an enormous impact on the problem of theodicy: If God’s non-intervention is based on God’s essence (rather than any form of initial self-restriction), then God cannot be held directly responsible for not performing direct acts of intervention. 

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