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Al-Tawhid (book): Difference between revisions
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==Book's Content== | ==Book's Content== | ||
The book al-Tawhid in which al-Saduq has used narrations as substantive bases for proving or explaining theological concepts is in fact a well-established theological discipline founded on the bases of the texts of Hadith with the least interference possible. However, in this work al-Saduq has put greater emphasis on the issue of Divine attributes from among various topics related to Tawhid and the Divine Being; this in tern shows the polemic attitude of the book toward other opposing movements or its defensive nature amid accusations against Shi'a theological structure. The main opponents in such polemic discussions are [[Mushabbiha]] (those who believe in analogous anthropomorphism of the Divine essence) and Mujassima ( those who believe in divine corporeality) although this does not necessarily unite Shi'a with Mu' | The book ''al-Tawhid'' in which [[Al-Shaykh al-Saduq|al-Saduq]] has used narrations as substantive bases for proving or explaining theological concepts is in fact a well-established theological discipline founded on the bases of the texts of [[Hadith]] with the least interference possible. However, in this work al-Saduq has put greater emphasis on the issue of Divine attributes from among various topics related to [[Tawhid]] and the Divine Being; this in tern shows the polemic attitude of the book toward other opposing movements or its defensive nature amid accusations against [[Shi'a]] theological structure. The main opponents in such polemic discussions are [[Mushabbiha]] (those who believe in analogous anthropomorphism of the Divine essence) and [[Mujassima]] ( those who believe in divine corporeality) although this does not necessarily unite Shi'a with [[Mu'tazila]]s in their theological stances. | ||
The topic of this book is Tawhid in its general sense, therefore in addition to discussing the Unity of Divine Being and its attributes, it comprises issues like: eternity and temporality (of the creation), predestination and divine providence, determinism and absolute freewill and the related topics with divine justice and human freewill. Latter topics in later periods of theological discussions, turned to be a subdivision of Divine actions. In later periods to this day, these issues are addressed under an independent title for Divine Justice in theological works. It seems that in the use and application of such great notion of Tawhid which comprises all related aspects to the Divine Being, al-Saduq follows the steps of [[al-Kulayni]] in al-Kafi; this is when Ibn Khuzayma (d.311) the author of al-Tawhid who is contemporary with Kulayni, discussed such topics as: divine providence and predestination, determinism and freewill in his | The topic of this book is Tawhid in its general sense, therefore in addition to discussing the Unity of Divine Being and its attributes, it comprises issues like: eternity and temporality (of the creation), predestination and divine providence, determinism and absolute freewill and the related topics with divine justice and human freewill. Latter topics in later periods of theological discussions, turned to be a subdivision of Divine actions. In later periods to this day, these issues are addressed under an independent title for Divine Justice in theological works. It seems that in the use and application of such great notion of Tawhid which comprises all related aspects to the Divine Being, al-Saduq follows the steps of [[al-Kulayni]] in ''[[al-Kafi]]''; this is when Ibn Khuzayma (d.311) the author of ''al-Tawhid'' who is contemporary with al-Kulayni, discussed such topics as: divine providence and predestination, determinism and freewill in his [[al-Qadar]]. | ||
===Approving and Disapproving Mu' | ===Approving and Disapproving Mu'tazilas=== | ||
Although some of al-Tawhid stances are similar to that of Mu'tazilites, they are disagreements with them in certain areas. The shared areas are: the objective same-ness of divine essence and divine attributes, denying the concept of objective addition of divine attributes to the divine essence, denying divine anthropomorphism, rejecting negative reductionism in understanding essential attributes like reducing Omnipotence as merely "not being incapable", the corporeal nature of the divine word and the corporeality of the Holy Qur'an (along avoiding the use of adjective "created" for Qur'an). Some examples of disagreement with Mu'tazilite are: rejection the notion and implications of [[Tafwid]] (the belief that God has no role in worldly affairs), recognition of the shortcomings of intellect in comprehending the true reason of things or the ultimate objective distinction between right and wrong, the belief that the fulfillment of commination by God is not necessary, the belief that [[Major Sins]] are forgivable. In addition to these, the great emphasis on the limitations of human intellect in understanding Divine essence and the knowledge of Asma' (divine attributes) and reserving the intellectual discourse to the Divine Greatness and whatever is beneath 'arsh (the Throne). Generally, insufficiency of intellectual capacity in understanding divine realities is a clear contrast to the excessive reliance of Mu'tazilite on the reason. | Although some of al-Tawhid stances are similar to that of Mu'tazilites, they are disagreements with them in certain areas. The shared areas are: the objective same-ness of divine essence and divine attributes, denying the concept of objective addition of divine attributes to the divine essence, denying divine anthropomorphism, rejecting negative reductionism in understanding essential attributes like reducing Omnipotence as merely "not being incapable", the corporeal nature of the divine word and the corporeality of the Holy Qur'an (along avoiding the use of adjective "created" for Qur'an). Some examples of disagreement with Mu'tazilite are: rejection the notion and implications of [[Tafwid]] (the belief that God has no role in worldly affairs), recognition of the shortcomings of intellect in comprehending the true reason of things or the ultimate objective distinction between right and wrong, the belief that the fulfillment of commination by God is not necessary, the belief that [[Major Sins]] are forgivable. In addition to these, the great emphasis on the limitations of human intellect in understanding Divine essence and the knowledge of Asma' (divine attributes) and reserving the intellectual discourse to the Divine Greatness and whatever is beneath 'arsh (the Throne). Generally, insufficiency of intellectual capacity in understanding divine realities is a clear contrast to the excessive reliance of Mu'tazilite on the reason. | ||