جستجوی مقالات مرتبط با کلیدواژه « knowledge to unseen » در نشریات گروه « علوم انسانی »

The issue of Imam’s knowledge, as one of the doctrinal teachings and potencies of Shiite Imamate, has long been under the spotlight. Serving as a requirement for the religious authority of Imams, this trait was first considered by the prophet (PBUH) of Islam. Then, it was also the basis of investigating Imamate by Imams (PBUT) and their disciples. Their opinions and views have been mentioned in the traditional sources including Nahj al Balagha, as one of the first sources of Shiite knowledge. Some have posed several arguments with a historical approach to prove that the present Shiite beliefs in Imam’s knowledge are different from those of the past, that is, the time of Imams. Hence, the present research seeks to investigate Imam’s knowledge and its characteristics from the viewpoint of Imam Ali (PBUH). The investigation is conducted with an emphasis on Nahj al Balagha, which is one of the oldest legacies of tradition, both to emphasize the fundamental strength of Imam’s knowledge and to provide a documentary and historical answer to doubts cast in this regard.

This paper has studied the book of pious scholars critically by focusing on the methodology of the theory of pious scholars. At first, considering the matters of the book and the author`s method of referring and proof, the method of his study has been explained and, then, its objections examined. As is described in the paper, the author`s method of study is opposes to some general objections not limited to a special field of study of which can be counted: lack of reference in some basic cases, illogical analysis, fallacy in using sources, using invalid norm and lack of distinction between Imam`s beliefs and those of some Shiite illiterates. In addition, there can be found in the book some failures in it with regard to theology, tradition, history and chain of transmission. Therefore, on the basis of the common method of each science, the methodology of the book has been explained critically. As is understood, the theory is illogical with regard to its method and, therefore, may not be agreed with.

Some Quranic verses indicate knowledge of the unseen to belong only to God; while according to some others, such ability has been also given to some special people. Commentators for solving the problem have noticed the matter that what is meant by knowledge during the age of messengership and after that includes essential knowledge not accidental and the claim for such knowledge means Divinity. In this way undoubtedly many differences between God and servants remain in its place. It is not, therefore, reasonable to view messengers as being of knowledge of the unseen; because such a belief would be equal to polytheism. In this way, it becomes clear that God`s knowledge differs with that of servants. The former is essentially and the latter accidentally bestowed upon servants.