جستجوی مقالات مرتبط با کلیدواژه « the creature » در نشریات گروه « فلسفه و کلام »

According to Qāḍī Saʿīd Qumī, monotheism means the negation of any cognation between God and the creatures. The purpose of this article is to present the most important implications of this negative interpretation of monotheism in his thought and to show how this interpretation can lead to such implications. According to the apophatic theology of Qāḍī Saʿīd, no positive concept applies to the First Principle and He is not described by any attribute; therefore: 1. The dispute over the primacy of existence or quiddity does not arise in the case of God, because God is neither of the existence realm nor of the quiddity, 2. There is no graded (tashkīkī) relationship between God and His creatures, 3. God even transcends beyond the necessity of existence, and the “Necessary Being” is His name and His creation, so all three modes of contingency, impossibility and necessity are excluded from Him, 4 & 5 & 6. The “argument of possibility and necessity”, the “argument of the Righteous” and other arguments for proving the Necessary Being and His oneness would be no more valid, 7. The criterion for dependence on a cause is neither temporal emergence nor contingency, but combination (though a mentally posited combination), 8. The Essence of God cannot be worshiped, rather, the very “greatest name” (Allah) is worshiped, 9. God’s power means doing an action without requiring the attribute of power and in a state free from the three modes of contingency, impossibility and necessity, 10. God’s knowledge is neither conceptual nor presential.

In this article، while bringing up the phrase ‘aqrab al-nās ilayha ‘Alī b. Abī Ṭālib، we would touch upon the important controversy concerning the rest of the phrase and would examine the viewpoints of both the proponents and opponents; then، we would draw a conclusion of this debate and explain that various phrases have been quoted from Ibn ‘Arabī and it is most likely that this difference is due to the fact that the first copy of Futūḥāt had been robbed by the highway-robbers or transcribed by the copiers and its being rewritten by Ibn ‘Arabī in Minor Asia. Furthermore، the predicates of the phrases are the same، because in all the quotations the first part of that which is ‘aqrab al-nās ilayha ‘Alī b. Abī Ṭālib، is unanimous. Either the phrase is in the form of imām al-‘ālam and sir al-anbiyā or in the form of asrār al-anbiyā ajma‘īn or imām al-‘ālam and sir al-anbiyā ajma‘īn، does not impair the original use and denotation of Ibn ‘Arabī’s phrase; the utmost feature of the term imām al-‘ālam is its emphasis on the essential proximity and competences of ‘Alī (A. S.) that neither Ibn ‘Arabī nor any of the impartial Sunnī scholars would deny.

The first hadith of the chapter ‘Huduth al-Asma’ in Usul al-Kafi، which is one of the most difficult and problematic hadiths and is known as the hadith of ‘Huduth al-Asma’، consists of significant knowledge prevalent in the narratives of the Ahl al-Bayt (A. S.). Because of its attractive content، the hadith has been an object of various interpretations. According to this hadith، which accounts for the sequence، degree، and plurality of the Divine Names، the first creature is a name with four components، one of which is under the veil of the three others. Each of these three components or names has four pillars، and each pillar has thirty names. Thus، the sum total of the names amounts to three hundred and sixty names. At the end of the hadith، there is an exegesis of the 110th Verse of Surat Al-''Isrā'' that says “Say، ‘Call upon Allah or call upon the Most Merciful. Whichever [name] you call - to Him belong the best names. ’” Among the different interpretations of this hadith، the ones by Mulla Sadra in Sharh Usul al-Kafi and Allameh Tabataba’i in Al-Mizan and Risalah al-Asma are the most important and influential interpretations. In this paper، the two interpretations are explained and analyzed comparatively.