تسبیح

.Nahj al-Balagha contains different forms of talk with Allah. Given Imam Ali’s attention to the talk in different contexts of his speech, his praying phrases in battlefields were chosen as the subject of the present study with an emphasis on Imam Ali (PBUH)’s phrasing of glorification of Allah. The phrases of glorification in Nahj al-Balagha are examined as speech acts with the analytic-descriptive method and by using library sources. The research findings show that while the speech acts are open to an emotional interpretation, by passing through the formal structure of the phrases, each of them is found to be open to several interpretations, and Imam Ali (PBUH) has utilized the underlying and intricate structure of the phrases to explain meanings and persuade the audience. Using the framework of John Searle’s speech act theory, it was observed that expressives, directives and assertives are in descending order Nahj al-Balagha’s most frequent speech acts in Imam Ali’s phrases of glorification of Allah in battlefields and that declarations and commissives have been less frequent

Since "perfect man" is not the embodiment of one name like other beings in the world, but the embodiment of all divine names, for this reason, it surrounds the beings that are the manifestation of one or even several divine names; in fact, the perfect human being, or "Walīullāh al-Aʿẓam", is the truth in which all the divine names are manifested. He is a whole essence with the potential to carry all the divine names and attributes; therefore, everything that has manifested in these two aspects is not outside the scope of this truth; this is the meaning of wilāyat (the guardianship) of a perfect human being and wilāyat of Allah, which is the manifestation of wilāyat of Allah. And on the other hand, tasbīḥ (glorification) is one of the things that undertakes the growth and excellence of all phenomena; in other words, all the names are moving towards their exaltation with the glorification in them. And as mentioned above, since all the names and attributes are manifested in the name of walīullāh, then tasbīḥ also takes place in this context; therefore, we can conclude that with the manifestation of Allah’s wilāyah in the world, tasbīḥ has also occurred, and all the divine names, within the framework of walīullāh al-Aʿẓam, become and move toward their ultimate goal with the ability called tasbīḥ, which is embedded in the essence of each name. In this article, the writer, in order to prove the truth that was stated, by analytical-descriptive method and using library sources and by benefiting from the semantic method of the word, studies and compares, while researching the verses containing the words tasbīḥ and wilāyat of perfect human being and their derivatives, and then provides scientific examples of this connection and assesses the proportionality between wilāyat and tasbīḥ with the help of Qurʾān and hadiths.

The concept of all beings glorifying God is frequently mentioned in various verses of the Holy Quran. Many verses discuss the glorification by all that exists in the heavens and the earth and it is revealed in one of the Quranic verses that everything glorifies God with praise: 'There is not a thing but celebrates His praise' (Al-Isra 17:44). The nature of how beings glorify is a theological and philosophical issue within Islamic culture. Addressing this question, some scholars (primarily theologians) have advocated for an inherent form of glorification by beings, while others (mainly philosophers and mystics) have supported the idea of a verbal glorification. This research, employing historical semantics methodology and analyzing the semantic evolution of glorification from pre-Islamic times through the Quranic period and into the Islamic era, strives to transcend this dichotomy. It aims to unearth the meaning of glorification in the Holy Quran and, based on this understanding, provide an appropriate interpretation of the relevant verses. The study concludes that the glorification by beings is a type of 'glorification with praise,' which is an expression of desire and enthusiasm towards the Creator of the universe. Therefore, contrary to common beliefs, beings do not engage in either verbal or inherent glorification.

The knowledge of all creatures about God is one of the issues that is confirmed by many Qur'anic and narrative evidences. Many thinkers addressed this issue and many of them pointed to the consciousness of all creatures to God. One of the proofs of the knowledge of all creatures towards God is the glorification of all creatures towards God, and since the glorification of creatures is associated with their knowledge and intelligence, it follows that all creatures have knowledge of God. This article aims to investigate the meaning of glorifying all creatures and prove its connedge and consciousness. has it.ction with science, which comes to this conclusion after examining the opposing views The glorification of all creatures means glorifying them verbally and verbally. By saying "Glory be to God" or any other word that means glorifying, they consider God free from all defects, and this glorification is connected to God with their knowle

Since Walīyullāh is not the manifestation of one name like other beings in the world, but rather the manifestation of all divine names, for this reason it surrounds beings that are the manifestation of one or even several names of divine names; in fact, Walīyullāh is the truth in which all the divine names are manifested. He is a whole truth with the potential to bear all the divine names and attributes, therefore, everything that has manifested in these two aspects is not outside the scope of this truth; this is the meaning of wilāyat of Walīyullāh, which is the manifestation of Allah's wilāyat. Tasbīḥ is one of the things that is responsible for the growth and excellence of all phenomena; in other words, all the names are moving towards their exaltation with the glorification in them. And as mentioned above, since all the names and attributes are manifested in the name of Walīyullāh, then the glorification also takes place in this context; so, it can be concluded that with the manifestation of Allah's will in the world, glorification has also occurred, and all the divine names within the framework of wilāyat of Allah Almighty, with the ability called Tasbīḥ, which is embedded in the institution of each name, move toward their ultimate goal.

The subject of Walīyullāh, as a collection of divine names and attributes, is one of the most fundamental issues of religion, especially from the perspective of the Ahl al-Bayt (as) school. For this reason, religious scholars have spoken about it in a different way according to the needs and requirements of their time, which undoubtedly, is important in many ways. In the discussion of the comprehensive truth of divine names and attributes with the subject of Tasbīḥ (glorification), we should finally mention the position and role of Walīyullāh al-ʿAẓam. In the view of Shiism, according to the Ahl al-Bayt (as) school, this position belongs to the guardian of Allah, Imam Mahdi (as); in fact, as the seal of the wilāyat and Walīyullāh, he holds the most final position in the matter of divine guardianship, and the glorification of existence also occurs at his command. Therefore, this article, which is dedicated to the topic of tasbīḥ and glorification in the comprehensive position of divine names and attributes, has introduced and discussed their role in the glorification of existence; and then, according to the stated contents, the influence of His Holiness' presence in the matter of glorification and tasbīḥ in different levels of creation will be explained.

The Phrase "Sabbiḥ bi-ḥamdi rabbik" (Glory be to God) and the concept of "Tasbiḥ bi-ḥamd" (glorifying God) have been repeated many times in the Holy Qur'an, and this repetition shows its high importance in the Qur'anic attitude and character. The question of the meaning of Tasbiḥ bi Ḥamd has been always considered by scholars and commentators and various answers have been provided for it. What has been said about this Qur'anic statement is mainly based on presuppositions in theology and the subject of divine attributes, and so far this concept has not been discussed from a historical and semantic perspective. This research based on the method of Etymology and using the data of Semitic languages and Bible, has reviewed the background of Tasbiḥ and Ḥamd and through this has re-read the meaning of Tasbiḥ bi Ḥamd in the Holy Quran. As a result, it was found that Ḥamd in this phrase does not mean praise, but the meaning of desire and love, and Tasbiḥ bi-ḥamd indicates a kind of praise based on lovemaking.

One of the issues that have attracted the attention of scholars is the perception of all beings. This is what the Qur’an provides evidence for. The basic question is how the tasks of praise and testimony can be attributed to the perception that runs through the whole universe. As an attempt to answer this question, the present study uses a descriptive-analytical method to, first of all, classify the pieces of the Qur’anic evidence in this regard and then assess the perception of beings on the basis of the verses about praise and testimony. As the results of the study indicate, perception in the sense of general knowledge or awareness is to be taken for granted by virtue of the semantic associations and the verses about praise and testimony. Of course, as verse 43 in chapter Noor suggests, it is possible to extrapolate perception to all beings. By and large, it is concluded that everything has a certain degree of awareness, but the details or all the aspects this awareness are not and cannot be known to human beings.

One of the most important and controversial issues of ontology, which has always been the subject of controversy and debate among theologians, philosophers and mystics and even researchers of experimental sciences, is the issue of "life, consciousness, love and praise in all levels of existence" which has a profound and wide impact on human thought and behavior. In this descriptive-analytical study based on the teachings of the Quran, hadiths, supplications, as well as rational, argumentative and Islamic mystical evidences, we show that the whole existence and its levels, including the level of Nasut (realm of physical bodies) have life, knowledge and will as much as their existential talent and capacity. In addition to glorifying God in the language of talent and state, they also glorify and praise the Almighty verbally, which is the main issue of this article. The scope of the study of the glorification of beings is only unconscious beings i.e. inanimate objects, plants, and animals, which apparently lack knowledge, perception, and verbal glorification. The chosen opinion in this research believes in the voluntary, conscious and linguistic nature of the glorification of the above creatures (of course, in the specific language of each creature), to which the perception and speech mentioned in the Quran and hadiths refer.

What is obtained from the Qur'an and the traditions of the Ahl al-Bayt (AS) is that every being in the universe has a share of reason and understanding and, in its own language, glorifies God, according to this, life does not belong to animal and vegetative beings And the speech and talk are not specific to this meat language. Therefore, audition and hearing can not be the same as ordinary eagerness. However, in humans, the term "promise" refers to the hiring of sound or the reference to the appendix to the previous convention, which requires our human nature and that we are a social animal, but does the promise of this meaning also apply to the evolution ? Interpreters and religious thinkers, each in their own field, have briefly provided answers, but there is no clear and explicit summary that we will examine in this study.
The following article, written in an analytical descriptive form, focuses on criticizing and adapting the views of three valuable interpretations: "Al-Tobayan al-Tafsir al-Quran", written by "Sheikh Tusi, Mohammad ibn Hasan", "Assembly of the Qur'an", "Tabaris, Fazl ibn Hasan "and" Al-Mizan fi Taqsir al-Quran ". Tabatabai, Seyyed Mohammad Hussein, has examined the concept of the promise of the creatures, the most important result of the discovery of the authors of this paper, that each of the creatures in proportion The creation of God creates the Almighty in the language of praise, even though other beings can not hear it.

Monotheistic consciousness of creatures is their awareness of themselves and their Creator, Whereby they Praise and glorify their Creator. Animal’s prayer for God is mentioned in Quran in a fictional story of the life of animals with humans. This study aims at understanding the whatness of the monotheistic consciousness of animals by gathering Verses associated with this issue by using the library method. From the results obtained, is that each type of animal has a monotheistic Consciousness that is commensurate with their own existence whereby it follows its own line of evolution.

Human knows by his senses that inanimate objects are without understanding, but in the Quran, God says all creatures of the universe including humans, animals, plants and inanimate objects, are wise and intelligent. Also he attributes to them things like praise, worship, reverence and etc. Belief in influence of Perfection in all things such as science, life and will, are from accepted principles in transcendental philosophy. Mulla Sadra proves the influence of science in all creatures with rational proofs, but it may seem that this view disagrees with celibacy of science which has been accepted by Mulla Sadra. In this article, we have tried to resolve this conflict or disagreement and we have proved that there is no conflict and Mulla Sadra has found its secret through the verses and hadiths.

The creation’s world is replete with intelligence and perception, and also, all of the creatures know God in some different level. With respect to their intelligence, the extent of this level is different. This claim is confirmed by verses referring to the real praise of the creation’s world, animal conscious speech, resurrection of animal, etc. Also, Infallible Imams (AS)’s traditions emphasize on the praise of anything in the real world is consciously and this is done by their knowledge to God and their verbal language.

Praise for God is transcendence done with awareness as well as wisdom and is intentional. Praise for God suggests His perfection. Veneration also means a high praise which is an optional beautiful act. Commonality between Veneration and Praise in verses is that creatures praise God with properties confined to themselves and limited. But God transcends any limitations. Therefore, praise and veneration for God are used together to denote to the fact that God is away from venerations of venerator and does not need them. The scope of the study is limited to praise of God by only non-sentient creatures of the inanimate objects, plants, and animals. On the surface, it appears that these three categories of creatures lack knowledge and understanding due largely to the fact that the praise for God is limited to human beings, jinn, and angels, and it needs no explanation and is taken for granted by all people. Three main views on the praise are discussed in this study among which the third one is chosen as acceptable view believing that the praise of such creatures are also voluntary, conscious, and true. And several verses of the Quran provide main justification for this issue.