Al-Tawhid (book): Difference between revisions

Abu Ja'far Muhammad b. 'Ali b. Al-Ḥusayn b. Musa al-Qumi (after 305/917 — 381/991), commonly known as [[al-Shaykh al-Saduq]], or Ibn Babawayh, was one of the greatest [[Shi'a]] [[Muhaddith]]s (hadith scholar) and the compiler of [[Man la yahduruh al-faqih]], one of [[Four Books| the four major books]] of Shi'a.

Likewise, [[Hadith]] promoters from among [[Sunni]]s and [[Shi'a]], set forth particular books with the title al-Tawhid to present their opinions based on [[verse]]s of the holy [[Qur'an]] and narrations. Aside from [[al-Tawhid lil-Mufaddal]] -that is believed to have been stated under the authority of Imam al-Sadiq (a) - some individuals like: [[Ibn Abi al-Khattab]] (d.262) and [['Ali b. Husayn Babiwayh]] (d.329), the father of [[al-Shaykh al-Saduq]], have authored books about al-Tawhid too. Furthermore, within [[Hadith collections]] like [[al-Kafi]], a specific chapter titled: al-Tawhid, is dedicated to this topic. Similar situation existed among Sunnis in the late third to fourth centuries; in addition to Ibn Khuzayma, some individuals like: Ibn Minda (310-395) in al-Tawhid wa ma'rifat asma' Allah ta'ala, and Hfiz Darqutni (306-385) in al-Tawhid wa al-sifat and each of [[Bukhari]], [[Moslim]], [[Abu Dawud]] and [[Ibn Maja]] within their Hadith collections and under titles like: Kitab al-Iman (the chapter on Faith) or al-rad ala al-jahmiyya (refuting [[Jahmiyya]]) have dealt with the issues of [[Tawhid]] and divine attributes. Historically speaking, in the fourth/tenth century, with the emergence of a gradual weakness in Mu'tazila school and the start of consolidation of [[Ash'ari]] school, the field of narrations started to play major roles in [[theological]] matters and among the theological works within this narrative-inclined movement, probably the book al-Tawhid written by Ibn Khuzayma and the chapter al-Tawhid of ''al-Kafi'' were noteworthy to al-Saduq.

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 footsteps 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]].

His concern over the accuracy of the selected narrations and their coherence between titles and contents is so considerable that even a single repeated, unrelated narration is not found in his book. However, in certain occasions, he immediately reconciles the seeming contradiction by a proper explanation. A quick comparison between this book and its equivalent 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 too. 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 rise. Instead, the attributes of action are objectively distinct from the Divine Essence. According to the author, the Attributes of Essence are the sign of 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.

Considering its great theological position, many commentaries have been written on al-Tawhid. In 1083/1673, Sayyid Muhammad Khalil b. Rukn al-Din Husayni Kashani, a student of [[Mulla Muhsin Fayd Kashani]], finished his concise philosophical-theological commentary on the book. In 11th/17th century, [[Shah Muhammad b. Shams al-Din Muhammad Istahbanati Shirazi]] wrote a translation along with a short explanation on al-tawhid titled ''Hal al-'aqa'id''.

Mulla Muhammad Baqir, famous as [[Muhaqqiq Sabziwari]] (d.1090/1680) wrote a Persian commentary on it. [[Qadi Sa'id Qumi]] paid special attention to the philosophical, theological and mystical bases within the book and wrote an extensive commentary on al-Tawhid. [[Sayyid Ni'mat Allah Jaza'iri]] wrote a couple of commentaries on al-Tawhid titled: