Anonymous user
Gowhar-i murad (book): Difference between revisions
m
no edit summary
imported>Shakeri |
imported>Mohammad.Kh mNo edit summary |
||
| Line 1: | Line 1: | ||
{{under construction}} | {{under construction}} | ||
'''Gowhar-i murād''' (Persian: گوهر مراد) is a book authored by [['Abd al-Razzaq Lahiji]] concerning Islamic philosophy and kalam (Islamic theology). The book contains discussions of the main problems of [[kalam]], [[philosophy]], [[ethics]], [[mysticism]] and [[the five principles of the religion]]. It is structured by a preface, three chapters, and an epilogue; the introduction is concerned with the place of human being in the world, the way of God, and the purposes of philosophy and kalam, the three chapters are concerned with knowing oneself, knowing God and his commands by knowing his messengers—the prophets and Imams—and the consequences of obeying or disobeying God's commands in [[Akhira|the afterlife]], and the epilogue concerns ethics and mysticism. | |||
The structure of Gowhar-i murad is a peculiar one that cannot be found in other works in kalam. In addition to the standard issues in kalam, the book discusses some ethical and mystical problems. Moreover, some philosophical problems are discussed in the book, thus we can count the book as a theological-philosophical one. What is more, the issues of the book are influenced by the author's mystical thoughts. | The structure of ''Gowhar-i murad'' is a peculiar one that cannot be found in other works in kalam. In addition to the standard issues in kalam, the book discusses some ethical and mystical problems. Moreover, some philosophical problems are discussed in the book, thus we can count the book as a theological-philosophical one. What is more, the issues of the book are influenced by the author's mystical thoughts. | ||
==The Author== | ==The Author== | ||
'Abd al-Razzaq Lahiji is [[Mulla Sadra]]'s pupil and his son in law. However, he had Peripatetic tendencies in his philosophical thoughts and was a critic of Mulla Sadra. He has written works such as [[Shawariq al-'ilham]] which is an exposition of [[Khwajih Nasir al-Din al-Tusi]]'s ''[[Tajrid al-i'tiqad (book)|Tajrid al-i'tiqad]]'', Commentaries on Khwajih Nasir al-Din's ''[[al-ʾisharat]]'', Commentaries on Khufri's ''Al-taʾliqat'', ''Gowhar-i murad'', and ''[[Sarmayi-i iman (Book)|Sarmayi-i iman]]''. His son, Mirza Hassan who authored ''Jamal al-salihin'', was one of his pupils. Lahiji significantly contributed in the rationalizing and philosophizing of the Islamic theology. He taught in [[Qum]] and died there in [[1072]]/1662. | |||
==The Time of Writing and Its Dedication== | ==The Time of Writing and Its Dedication== | ||
According to some sources, the book was written in 1052-1058 | According to some sources, the book was written in [[1052]]/1642 - [[1058]]/1648 and was dedicated to Shah 'Abbas Safavi. | ||
==Purpose of Writing== | ==Purpose of Writing== | ||
Lahiji's purpose of writing Gowhar-i murad, as he says in the preface, was to make issues approachable and | Lahiji's purpose of writing ''Gowhar-i murad'', as he says in the preface, was to make issues approachable and comprehensible for the novice, help clarify the confusions of the intermediary learners, and provide the scholars with some philosophical critiques. | ||
Lahiji's purpose was to write a reference book for the principles of the religion: | Lahiji's purpose was to write a reference book for the principles of the religion: | ||
| Line 17: | Line 17: | ||
:::Some scholars are just followers [rather than researchers] with regard to divine wisdom, and as a result, some ingenious people have a dismissive attitude towards learning [the religious beliefs]. Thus I sought to write a book regarding the principles of the religion and divine wisdom in a discursive way preparing the ground for eternal salvation without requiring one to learn many scholarly terminologies. | :::Some scholars are just followers [rather than researchers] with regard to divine wisdom, and as a result, some ingenious people have a dismissive attitude towards learning [the religious beliefs]. Thus I sought to write a book regarding the principles of the religion and divine wisdom in a discursive way preparing the ground for eternal salvation without requiring one to learn many scholarly terminologies. | ||
Though Lahiji takes the addressees of his book to be the novice, the intermediary learner, and the scholars alike, his book counts in fact as a specialized work in kalam. After Gowhar-i murad, Lahiji wrote | Though Lahiji takes the addressees of his book to be the novice, the intermediary learner, and the scholars alike, his book counts in fact as a specialized work in kalam. After ''Gowhar-i murad'', Lahiji wrote ''Sarmayi-i ʾiman'' for the novice. | ||
==Parts of the Book== | ==Parts of the Book== | ||
Gowhar-i murad has a different structure and organization in comparison with other works in kalam. Most works in kalam are organized on the basis of the five principles of the religion. Lahiji did not follow this method; he organized Gowhar-i murad in three main parts: knowing oneself, knowing God, and knowing God's commands. | ''Gowhar-i murad'' has a different structure and organization in comparison with other works in kalam. Most works in kalam are organized on the basis of the five principles of the religion. Lahiji did not follow this method; he organized ''Gowhar-i murad'' in three main parts: knowing oneself, knowing God, and knowing God's commands. | ||
Gowhar-i murad includes a preface and three chapters regarding major philosophical issues, and an epilogue concerning ethics and mysticism. | ''Gowhar-i murad'' includes a preface and three chapters regarding major philosophical issues, and an epilogue concerning ethics and mysticism. | ||
* Preface: the position of human beings in the world and their exclusive privilege of divine integrity. There are three issues raised in this preface: | * Preface: the position of human beings in the world and their exclusive privilege of divine integrity. There are three issues raised in this preface: | ||
| Line 35: | Line 35: | ||
# The soul, in particular, the rational soul. | # The soul, in particular, the rational soul. | ||
* Part two: knowing God, including a discussion of monotheism (tawhid) and justice (ʾadl) in three sections: | * Part two: knowing God, including a discussion of monotheism ([[tawhid]]) and justice (ʾadl) in three sections: | ||
# The proof of the existence of the necessary being and its unity, | # The proof of the existence of the necessary being and its unity, | ||