خلاصة:
Ratification as a term common among the Imami Usulites entails that divine decree is consistently in compliance with the mujtahid’s opinion، and even in cases where the opinions of the mujtahids differ with one another، all of them are right and true and divine. This notion of ratification has been expressed in both Mu‘tazilī and Ash‘arī manners. The question now is whether Sunni Usulites believe in this ratification? To find the truth، various definitions of ratification are given، following which the meanings of verdict and ijtihād and their position and usage are explained in the eyes of the Sunni Usulites، and their branches are explored in theology، jurisprudence and principles، from the beginning until now. Then the opinions of Sunni Usulites، especially al-Jaṣṣāṣ، al-Ghazali and Ibn Arabi are widely examined. Regarding the application of Ash‘arite ideas about good and evil deeds by al-Ghazali and Ibn Arabi in their jurisprudential principles، it becomes clear that they consider divine decree as command only in the case of absolute address، and that they consider the rest not as command but as a mantaqatul-faragh within divine decree. Therefore، they do not believe in ratification as a term; but، they reject it in their books and refer to its advocates as Mu‘tazilī and Ash‘arī. However، Sunni Usulites believe in another type of ratification which is false. It seems that in order to determine the origins of ratification as a term we must study and explore the foundations and doctrines of Sunni theology.
ملخص الجهاز:
Considering the application of Ash'arite beliefs regarding the goodness and badness of actions (husn and qubh) by al-Ghazali and Ibn al-Arabi in their principles of jurisprudence, it became clear that they consider God's ruling only in the form of a definitive address (khitab qat'i), and anything other than this is not a ruling but rather a "zone of void" (mantiqat al-faragh) from God's ruling; therefore, they do not hold the view of technical Taswib, but rather reject it in their books and identify those who hold it mostly as Mu'tazilite and Ash'arite theologians.
B- Technical Meaning The term taswib, in the language of Imami jurists and Usuliyyun, only applies within the domain of Fiqh (jurisprudence), which is a conventional science, because in matters of cosmic creation (takwini), there is no subject for taswib, and in these cases, all scholars of Islamic sects and schools hold the view of takhti'ah, because the reality of everything is fixed and does not depend on the beliefs and opinions of individuals.
Therefore, it cannot be said that Ibn al-Arabi was certainly a proponent of technical taswib, because he, like his teacher al-Ghazali, is Ash'ari in terms of his theological school, and in the discussions of the principles of jurisprudence (usul al-fiqh), he follows the method of the theologians; and everything we said about al-Ghazali is also true of him, and his words are interpreted in the same way as al-Ghazali's, because firstly, his definition of a ruling is different from the ruling we speak of.
(
, 
, 
)
