Abstract:
The attribution of having doubt and being hesitant to God regarding certain matters has led to the formation of a hadith-theological problem concerning how this can be attributed to God. In some hadiths, it is explicitly stated that God experiences doubt in performing certain actions, such as causing the death of a believer. The issue is that hesitation is an attribute of material and temporal beings, not God, who is free from matter and its laws. From the perspective of Mohaghegh Yazdi, the attribution of doubt to God in such hadiths is not literal but metaphorical. Furthermore, regardless of the metaphorical attribution of such an attribute, God's hesitation would be an active attribute rather than an essential one. Therefore, hesitation occurs in the realm of divine action, not in His essence. Due to the lack of a literal and essential attribution of doubt to God, the objection of attributing doubt to God does not arise. Considering these points, in reality, it is the believer who experiences doubt at the time of death, and such human doubt is metaphorically attributed to God.
Machine summary:
Therefore, the apparent meaning of this hadith, despite its minor verbal differences, indicates the occurrence of such doubt regarding God and how He is characterized by it, as it has been stated that such a matter regarding 27 27 Critique and review of Nasser al-Qafari's view on the emergence of God, due to His non-materiality, is impossible.
1. The metaphorical nature of being characterized by the attribute of doubt ّ The first solution that Mohaghegh Yazdi presents in response to this objection is that such an objection arises in attributing doubt to God only if these kinds of hadiths are interpreted in their literal sense; however, it can be claimed that these kinds of hadiths are based on conventional metaphor (majaz), and their purpose is to express the greatness of the believer's status in the sight of God so that humans become aware of the majesty and greatness of the believers' status before God. In this regard, causing harm to a believer is so contrary to divine satisfaction and pleasure that it would seemingly make the Creator appear like a perplexed and wandering individual.
ّ Critique) It seems that Mohaghegh Yazdi's argument and viewpoint in this part are subject to criticism from several aspects: 1) The text of such hadiths explicitly attributes doubt to God and His hesitation in performing some actions.
In this case as well, the meaning of the hadith is to express exaggeration in ً hesitation and intends to state that the attribute of doubt characterizes God's action, secondarily and accidentally (Yazdi, 2008, 2: 144).
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