Oneness Tawḥīd means believing in one God. Tawḥīd has three aspects which are the oneness in
ess... more Oneness Tawḥīd means believing in one God. Tawḥīd has three aspects which are the oneness in essence, the oneness in attributes and the oneness in actions. The oneness in essence has two meanings: a. there is no partner for God; He is unique; b. He has no part, neither interior nor exterior; He is simple. The oneness in attributes means His attributes are His essence exactly; it means they are not something extra than His essence. The oneness in actions means no action occurs in the world until He allows; it means there is no independent doer in the world except Him and all other doer depend on Him in their actions. The issue of oneness exists simultaneously with the creation of human beings; so it has a special position and importance for him that has several up and downs in different ages. In this essay, the writer surveys the issue of Tawḥīd and its various aspects in „Allāmah Sayyid Muḥammad Ḥusayn Ṭabāṭabāyī‟ (who is one of the most well-known commentators and exegetes of Qurān in Shia Islam in the contemporary period) point of view by focusing on al-Mīzān (the name of his exegesis of Qurān). He proves and clarifies the oneness in its different aspects by using the verses of Qurān.
Du’a (prayer) is a conscious and humble communication with God which has a kind of prize, thanks ... more Du’a (prayer) is a conscious and humble communication with God which has a kind of prize, thanks or request (individual or social, material or immaterial) by acts or words. Du’a has three pillars; the one who prays, i.e. human; the one who is praised, God and the content expressed by the prayer towards the praised. The significance of du’a is surveyed in the three Abrahamic religions. For example, the Qur’an says, “When My servants ask you about Me, [tell them that] I am indeed nearmost. I answer the supplicant’s call when he calls Me.” (21:86) Jesus teaches how to pray as he says, “Pray then like this: Our Father who art in heaven…” (Mathew 6:9-13) Talmud says, “The Holy One, blessed be He, longs to hear the prayer of the righteous.” 1 The author, in this paper, firstly, discusses about terminology of du’a, then surveys pillars and finally focuses on the position of du’a. All of these processes are done in a comparative style between these three religions.
Oneness Tawḥīd means believing in one God. Tawḥīd has three aspects which are the oneness in
ess... more Oneness Tawḥīd means believing in one God. Tawḥīd has three aspects which are the oneness in essence, the oneness in attributes and the oneness in actions. The oneness in essence has two meanings: a. there is no partner for God; He is unique; b. He has no part, neither interior nor exterior; He is simple. The oneness in attributes means His attributes are His essence exactly; it means they are not something extra than His essence. The oneness in actions means no action occurs in the world until He allows; it means there is no independent doer in the world except Him and all other doer depend on Him in their actions. The issue of oneness exists simultaneously with the creation of human beings; so it has a special position and importance for him that has several up and downs in different ages. In this essay, the writer surveys the issue of Tawḥīd and its various aspects in „Allāmah Sayyid Muḥammad Ḥusayn Ṭabāṭabāyī‟ (who is one of the most well-known commentators and exegetes of Qurān in Shia Islam in the contemporary period) point of view by focusing on al-Mīzān (the name of his exegesis of Qurān). He proves and clarifies the oneness in its different aspects by using the verses of Qurān.
Du’a (prayer) is a conscious and humble communication with God which has a kind of prize, thanks ... more Du’a (prayer) is a conscious and humble communication with God which has a kind of prize, thanks or request (individual or social, material or immaterial) by acts or words. Du’a has three pillars; the one who prays, i.e. human; the one who is praised, God and the content expressed by the prayer towards the praised. The significance of du’a is surveyed in the three Abrahamic religions. For example, the Qur’an says, “When My servants ask you about Me, [tell them that] I am indeed nearmost. I answer the supplicant’s call when he calls Me.” (21:86) Jesus teaches how to pray as he says, “Pray then like this: Our Father who art in heaven…” (Mathew 6:9-13) Talmud says, “The Holy One, blessed be He, longs to hear the prayer of the righteous.” 1 The author, in this paper, firstly, discusses about terminology of du’a, then surveys pillars and finally focuses on the position of du’a. All of these processes are done in a comparative style between these three religions.
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Papers by Ali Shakeri
essence, the oneness in attributes and the oneness in actions. The oneness in essence has two
meanings: a. there is no partner for God; He is unique; b. He has no part, neither interior nor
exterior; He is simple. The oneness in attributes means His attributes are His essence exactly; it
means they are not something extra than His essence. The oneness in actions means no action
occurs in the world until He allows; it means there is no independent doer in the world except
Him and all other doer depend on Him in their actions. The issue of oneness exists
simultaneously with the creation of human beings; so it has a special position and importance for
him that has several up and downs in different ages. In this essay, the writer surveys the issue of
Tawḥīd and its various aspects in „Allāmah Sayyid Muḥammad Ḥusayn Ṭabāṭabāyī‟ (who is one
of the most well-known commentators and exegetes of Qurān in Shia Islam in the contemporary
period) point of view by focusing on al-Mīzān (the name of his exegesis of Qurān). He proves
and clarifies the oneness in its different aspects by using the verses of Qurān.
or request (individual or social, material or immaterial) by acts or words. Du’a has three pillars; the
one who prays, i.e. human; the one who is praised, God and the content expressed by the prayer
towards the praised. The significance of du’a is surveyed in the three Abrahamic religions. For
example, the Qur’an says, “When My servants ask you about Me, [tell them that] I am indeed
nearmost. I answer the supplicant’s call when he calls Me.” (21:86) Jesus teaches how to pray as he
says, “Pray then like this: Our Father who art in heaven…” (Mathew 6:9-13) Talmud says, “The
Holy One, blessed be He, longs to hear the prayer of the righteous.”
1 The author, in this paper,
firstly, discusses about terminology of du’a, then surveys pillars and finally focuses on the position
of du’a. All of these processes are done in a comparative style between these three religions.
Drafts by Ali Shakeri
essence, the oneness in attributes and the oneness in actions. The oneness in essence has two
meanings: a. there is no partner for God; He is unique; b. He has no part, neither interior nor
exterior; He is simple. The oneness in attributes means His attributes are His essence exactly; it
means they are not something extra than His essence. The oneness in actions means no action
occurs in the world until He allows; it means there is no independent doer in the world except
Him and all other doer depend on Him in their actions. The issue of oneness exists
simultaneously with the creation of human beings; so it has a special position and importance for
him that has several up and downs in different ages. In this essay, the writer surveys the issue of
Tawḥīd and its various aspects in „Allāmah Sayyid Muḥammad Ḥusayn Ṭabāṭabāyī‟ (who is one
of the most well-known commentators and exegetes of Qurān in Shia Islam in the contemporary
period) point of view by focusing on al-Mīzān (the name of his exegesis of Qurān). He proves
and clarifies the oneness in its different aspects by using the verses of Qurān.
or request (individual or social, material or immaterial) by acts or words. Du’a has three pillars; the
one who prays, i.e. human; the one who is praised, God and the content expressed by the prayer
towards the praised. The significance of du’a is surveyed in the three Abrahamic religions. For
example, the Qur’an says, “When My servants ask you about Me, [tell them that] I am indeed
nearmost. I answer the supplicant’s call when he calls Me.” (21:86) Jesus teaches how to pray as he
says, “Pray then like this: Our Father who art in heaven…” (Mathew 6:9-13) Talmud says, “The
Holy One, blessed be He, longs to hear the prayer of the righteous.”
1 The author, in this paper,
firstly, discusses about terminology of du’a, then surveys pillars and finally focuses on the position
of du’a. All of these processes are done in a comparative style between these three religions.