Mystical Explanation Of Imam Khomeini on the Instinctive Divine Appellation
Subject Areas : Islamic Mysticism
Farhad
Divsalar
1
(دانشگاه آزاد اسلامی، واحد کرج، استادیار گروه الهیات، کرج، ایران)
Monireh
SeyedMazhari
2
(دانشگاه آزاد اسلامی، واحد کرج، استادیار گروه الهیات، کرج، ایران)
Keywords: instinct appellations, Alrahim, Alrahman, Imam Khomeini, influential appellations,
Abstract :
Instinct with certain adjective out of set of adjectives and certain name out of set of names is called appellation. Just like other kinds of mystics, in one way Imam Khomeini divides the divine appellations into instinctive, adjectival, and action-based ones. With a different view, he assumes the three fold divine appellations to be based on the level of observation the observers made and the heartfelt manifestation by mystics and epistemologists. In a way done by epistemologists, Imam divides the divine appellations into two types. First, the influential appellations which God has selected them for Himself, and any knowledge about them is exclusively on His own. The second one, instinctive appellations whose evidences are manifest in the world and will be recognized through their impacts and philosophy. Agreed by most mystics, the status of eternity is an influential appellation which is left in the unknown nature of God and will never be manifest in the world. Unlike this viewpoint, Imam Khomeini believes that these kinds of appellations just like other divine appellations are manifest in the world but the source of manifestation of the appellation would be chosen by the Almighty to keep the relation of objects to God. Also, upon the interpretation of the Koranic sura “Hamd” and the ‘Hashr’ sura, he had a mystical comment on instinct appellations that are manifest in the world. He expressed his opposition on conventional interpretation of the two instinct appellations of Alrahman and Alrahim by mystics saying that Alrahman means God of the first wisdom while Alrahim means God of the overall spirit