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Al-Tawhid (book): Difference between revisions
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===Method=== | ===Method=== | ||
Methodologically speaking, al-Saduq has adopted a particularly unique attitude in this book. He has documented certain narrations of some companions of the Prophet (s), that is, some narrations transmitted through: 'abd Allah b. Umar, Abu Hurayra and 'uthman b. 'affan exist in this book. His concern over the accuracy of the coherence between titles and their contents is so intense that not even a single repeated, unrelated narration is found in this book. However, in certain occasions, he immediately reconciles the seeming contradiction by a proper explanation. A quick comparison between this book and its like in Sunni Hadith circles, reveals al-Tawhid's incomparable level of rationality and coherence of logical structure. | Methodologically speaking, al-Saduq has adopted a particularly unique attitude in this book. He has documented certain narrations of some companions of the Prophet (s), that is, some narrations transmitted through: 'abd Allah b. 'Umar, Abu Hurayra and 'uthman b. 'affan exist in this book. His concern over the accuracy of the coherence between titles and their contents is so intense that not even a single repeated, unrelated narration is found in this book. However, in certain occasions, he immediately reconciles the seeming contradiction by a proper explanation. A quick comparison between this book and its like in Sunni Hadith circles, reveals al-Tawhid's incomparable level of rationality and coherence of logical structure. | ||
Distinction between the Attributes of Essence (Hearing, Seeing, Knowledge, Power etc.) and the Attributes of Action (Speech, Will, Creation etc.) is discussed in this book. There is an objective unity between the Divine Essence and its attributes, otherwise the problem of multiplicity of the Divine Essence or that of multiple eternals would arise; instead, the attributes of action are objectively distinct from the Divine Essence. According to the author, the Attributes of Essence denote negation-originated concepts (Divine Knowledge originally means: not being ignorant) and they are the only eternal attributes; however, the attributes of action have positive denotations but they are not eternal. | Distinction between the Attributes of Essence (Hearing, Seeing, Knowledge, Power etc.) and the Attributes of Action (Speech, Will, Creation etc.) is discussed in this book. There is an objective unity between the Divine Essence and its attributes, otherwise the problem of multiplicity of the Divine Essence or that of multiple eternals would arise; instead, the attributes of action are objectively distinct from the Divine Essence. According to the author, the Attributes of Essence denote negation-originated concepts (Divine Knowledge originally means: not being ignorant) and they are the only eternal attributes; however, the attributes of action have positive denotations but they are not eternal. | ||