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Back You are here: Home Library God Fundamentals of Knowing God Section Three: Divine Theology First Stage: Definition (of God) in Divine Theology

First Stage: Definition (of God) in Divine Theology

Section Three: Divine Theology

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First Stage: Definition (of God) in Divine Theology

It was related that in the divine religions, mysticism to lordly essence has never been discussed in the form of one irresolute and uncertain matter, which requires philosophical proof. It was also said that its secret too, from the viewpoint of religious sources is the same 'Ma'refat'(gnosis) which has been deposited in man's heart, a 'Ma'refat' which is the outcome of action and creation of God and is the result of His definition.

In the numerous sources and references which we had presented, this point was clearly mentioned that it is Al-Mighty God who by His Grace and Mercy has made the light of His 'Ma'refat' (gnosis) to glimmer in the heart of His slave, has placed the sweet savor of Ma'refat in man's chaste life and satiated him with His limpid Ma'refat. It is He who after bestowing the source of life to the creatures, once again gifted man with a dignity and made man's heart and Fitrat (innate disposition) the area of descent of His Ma'refat (gnosis) and manifested Himself to the people with all His Beautiful and Majestic qualities. It is the same Ma'refat which at times of hardship and tribulation or in the state of intimate supplication and invocation or at times of observing true signs, returns back to the Fitrat of heart. In that condition a slave not only feels by reality of gnosis his Creator and object of worship in his conscience and sits lamenting and whispering before Him but finds Him as the One and Powerful and himself as the one overwhelmed by His Power, sees Him in perfection and greatness and himself as low and inferior, sees Him as All-Forgiving and himself as drowned in sins and finally finds Him as Merciful and Generous and himself as needful of His bounties.

This gifted Ma'refat and scintillating guidance is reckoned to be the foundation of divine religions and just like a center column of the tent of religion, the collection of Divine Sciences and ethical and practical injunctions are established on that (Ma'refat). If it was not for this divine gift, man would have been unable to perceive His Ma'refat and reality.

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Rather, without this definition (of God), even the Ma'refat of the position of Messengership and 'vilayat' (Mastership) would not have been possible for man

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This Innate Ma'refat is having such foundational and infrastructural aspect in the divine religions that even if among some of the worships it is reckoned to be the pillar of religion it is for this reason that this worship causes in man, the condition of returning back to his self, remembering that innate Ma'refat and paying attention to God. Prayers is the remembrance of God and ascension of a believer and if mysticism of the self or soul is the mysticism of God it is because the soul is the bearer of that divine remembrance. Returning back to the self and evading from every sham and deception and recovering that original simple and pure Fitrat (innate disposition) causes once again to return back to that same innate Ma'refat (gnosis).

The discussion, which has come in Quran and traditions (of God) can be divided into two main sections. The first section is the discussion, which shows in which place the innate Ma'refat was given to man and from what time man has been entrusted with this divine trust. In the second section, discussion will be about procurement and consequence of that definition (of God) and its reality and specifications.

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