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Ahmad al-Ahsa'i: Difference between revisions
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Al-Ahsa'i had two sons who were also his pupils, Muhammad Taqi and 'Ali Naqi. | Al-Ahsa'i had two sons who were also his pupils, Muhammad Taqi and 'Ali Naqi. | ||
== | ==Expertise in Various Disciplines== | ||
The works of al-Ahsa'i show that in addition to jurisprudence and other religious disciplines, he was an expert in [[philosophy]], [[mathematics]], [[natural sciences]] and "occult sciences". | The works of al-Ahsa'i show that in addition to jurisprudence and other religious disciplines, he was an expert in [[philosophy]], [[mathematics]], [[natural sciences]] and "occult sciences". | ||
==Beliefs== | ==Beliefs== | ||
Al-Ahsa'i's views might be summarized in the slogan that knowledge and truths about anything can exclusively be found in prophets (a) and Imams (a). Wisdom—as the knowledge of the reality of everything—is compatible with both the interior of [[shari'a]] and its exterior. He holds that reason can know the reality only if it is enlightened with | Al-Ahsa'i's views might be summarized in the slogan that knowledge and truths about anything can exclusively be found in prophets (a) and Imams (a). Wisdom—as the knowledge of the reality of everything—is compatible with both the interior of [[shari'a]] and its exterior. He holds that reason can know the reality only if it is enlightened with [[Ahl al-Bayt (a)]]—whether in theoretical knowledge or the practical one. Reasoning about religious beliefs is an obligation for anyone, but since truths are with Ahl al-Bayt (a), the truth of the judgments issued by reason depends on the light it receives from Ahl al-Bayt (a). | ||
On the one hand, al-Ahsa'i does not accept the position of those who rest content to the exterior or superficial meanings of shari'a, and on the other hand, he rejects the view of those who maintain that with the interior of shari'a, we will not need its exterior. | On the one hand, al-Ahsa'i does not accept the position of those who rest content to the exterior or superficial meanings of shari'a, and on the other hand, he rejects the view of those who maintain that with the interior of shari'a, we will not need its exterior. | ||
In his works, there are strong oppositions to [[ | In his works, there are strong oppositions to [[Ibn al-Arabi]]'s views. He also makes objections to views of [[Mulla Sadra]] and [[Fayd Kashani]]. Al-Ahsa'i says that his appeal to Ahl al-Bayt (a) helped him accept only the parts of philosophical views that are not in contradiction with what he believes to be the interior of shari'a. | ||
===Resurrection and the Developments of the Body=== | ===Resurrection and the Developments of the Body=== | ||
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* The first corpse is our apparent observable body consisting of temporal elements. This corpse will be annihilated in the grave. | * The first corpse is our apparent observable body consisting of temporal elements. This corpse will be annihilated in the grave. | ||
* The second corpse is the " | * The second corpse is the "huwarqilya'i" one which is not immortal, like the first one, but will be resurrected on the [[Dooms Day]]. It consists of ideal ([[mithali]]) and delicate elements of the earth of huwarqilya which is an element superior to elements of this world. The second corpse is concealed in the first one until one's death, and after the annihilation of the first corpse in the grave, the second one will be refined and will survive in the grave, though it is not visible because of its delicacy. | ||
Human death consists in the detachment from these two corpses | Human death consists in the detachment from these two corpses: | ||
* The first body is the vehicle of the soul in the world of [[barzakh]]—it is in company with the first body that the soul separates from the two corpses. The first body is a delicate ethereal body that informs the faculties of the soul in its life in barzakh. | * The first body is the vehicle of the soul in the world of [[barzakh]]—it is in company with the first body that the soul separates from the two corpses. The first body is a delicate ethereal body that informs the faculties of the soul in its life in barzakh. | ||
* The second body is the original and the real human body that preserves one's identity in all the worlds—from this world to barzakh to the [[ | * The second body is the original and the real human body that preserves one's identity in all the worlds—from this world to barzakh to the [[afterlife]]. The body consists of the [[hayula]] (matter) and the form ([[mithal]]), and is a vehicle of the soul and the reason, and it is identical with a human person. Sometimes al-Ahsa'i refers to this body as the "soul". | ||
With the first [[blowing the trumpet]], the first body is detached from the soul and is annihilated, and then after the second blowing, it will be resurrected, the second body accompanying the second corpse. The development of the human body, as described by al-Ahsa'i, has two aspects: the real body was merged with the first body and the first corpse when it came to this world, and in the afterlife, it will be detached from both. | With the first [[blowing the trumpet]], the first body is detached from the soul and is annihilated, and then after the second blowing, it will be resurrected, the second body accompanying the second corpse. The development of the human body, as described by al-Ahsa'i, has two aspects: the real body was merged with the first body and the first corpse when it came to this world, and in the afterlife, it will be detached from both. | ||
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According to al-Ahsa'i, even the bodies of the [[Prophet (s)]] and [[Imams (a)]] will be corrupted and annihilated in the grave—he distinguishes between their apparent bodies and their original bodies that are highly delicate. Their apparent bodies are accidental to them. These bodies are just created so that people could be able to see them and have contacts with them. [[Hadiths]] concerning the survival of their bodies in the graves concern not their apparent bodies; rather they concern a body without any elemental forms, that is, the huwarqilya'i body which is only visible to other Imams (a) and not to other people. | According to al-Ahsa'i, even the bodies of the [[Prophet (s)]] and [[Imams (a)]] will be corrupted and annihilated in the grave—he distinguishes between their apparent bodies and their original bodies that are highly delicate. Their apparent bodies are accidental to them. These bodies are just created so that people could be able to see them and have contacts with them. [[Hadiths]] concerning the survival of their bodies in the graves concern not their apparent bodies; rather they concern a body without any elemental forms, that is, the huwarqilya'i body which is only visible to other Imams (a) and not to other people. | ||
The theory of huwarqilya'i corpses not only purports to account for the bodily resurrection but also for [[ | The theory of huwarqilya'i corpses not only purports to account for the bodily resurrection but also for [[ascension]] and the [[occultation]] of [[Imam al-Mahdi (a)]]. | ||
===Place of Imams in the Creation=== | ===Place of Imams in the Creation=== | ||
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