جستجوی مقالات مرتبط با کلیدواژه "معرفت اضطراری" در نشریات گروه "فلسفه و کلام"

Ahmad bin Muhammad bin Khalid Barqi is one of the companions of Imam Javad, Imam Hadi and Imam Askari (pbh) and is one of the great hadith scholars of Imamiah in the third century of Hijri. In this article, by a descriptive and analytical method we are looking for Barqi’s methodology of inference based his book Al-Mahasen. Barqi, like his father Muhammad bin Khaled, was one of the main transmitters of the traditions of “unintentional knowledge” to Qom. Barqi has mentioned most of the narratives of unintentional knowledge with a special arrangement that can indicate the epistemological system of his line of thought. He has collected the hadiths related to education in the chapter "Al-Masabih al-Zolam" of Al-Mahasen book. After the chapter of "Reason", he has brought the chapter of "Knowledge" and by mentioning a narrative of unintentional knowledge, he stated that people do not have an obligation to knowledge and knowledge is beyond the control and authority of man. The narration of a hadith in the chapter of “Religion” indicating the granted faith shows that the meaning of the faith being Allah’s action in Barqi’s viewpoint is something that does not contradict to man’s free will. Likewise, human’s inborn knowledge which is granted in the world of “Zar” is different from other kinds of knowledge, although all of them are unintentional and actions of Allah.

The idea of the exigent knowledge (al-marifat ul-iztirariyyah) is examined by the Mutazilites with the two different criteria of being "non- arbitrary" and "needless of contemplation and reasoning". It encountered many developments and changes during the Mutazilite thought history. With the criterion of being "non- arbitrary", Abu al-Hudhayl al-Allaf considered the genuine of knowledge of God as exigent and the rest of the knowledge as attainable (ektesabi). With the same criterion, Beshr ibn al-Mutamer regarded all knowledge as attainable and denied any kind of exigent knowledge, whereas Jahez and the Ashab ul-Maaref (the companions of Knowledge), counted all knowledge as exigent and denied any kind of arbitrary knowledge. Al-Nazzam was the first Mutazilite which by changing the measure of the exigent knowledge, considered only the sensory knowledge as exigent with the criterion of "needled of thinking and contemplation" (nazar) and named other knowledge as theoretical that need to thinking and contemplation. The believers in the attainability of the knowledge of God (ektesabiyytu marefate Allah), on the contrary, regarded it the first duty and believed that for the responsible person in order to attain and choose the knowledge of God, there must be a moratorium for thinking and contemplation between knowing the self – which occurs exigently- and knowing God.

Iztirari (emergency) knowledge, as the belief of most Imami people in the theological schools of Qom and Kufa, changed gradually in the theological school of Baghdad. Tracing the evolutionary history of emergency knowledge in Baghdad suggests that from among Nobakhties, Abu Sahl Nobakhti held that all types of knowledge requires arguments and thus are Kasbi (acquisitive), but Abu Muhammad who did not consider all types of knowledge as emergency, consider the knowledge of God as permitted to be emergency or of acquisition. From the time of Nobakhties to the time of Shaykh Mufid, only a succinct statement of Abulqasim Kufi has been left which demonstrates that knowledge is of emergency quality. Finally, in the era of Shaykh Mufid and then Shaykh Tusi and Sayyid Murtada, emergency knowledge was denied outright, while acquisitive knowledge was highlighted.