چکیده:
The relation between knowing ones' Self and knowing Allah is one of the most familiar issues highlighted in the Islamic doctrines. There are questions to be answered such as، "What kind of knowledge is meant by this Self-knowledge?"، "What kind of Knowing Allah can be brought about by Self-Knowledge?"، and "How can we explain the implication between these two pieces of knowledge?" Theories proposed to those questions differ considerably from one another. For example، "Some say that Self-knowledge is impossible، but others say that not only it is possible but also it is an obligation to acquire such knowledge." "Some say that Self-Knowledge leads us merely to the knowledge that Allah exists، but others claim that it brings about the knowledge of divine names and attributes، too." "Some say that self-intuition leads to the intuition of Lord Almighty in order to provide for the conceptual knowledge of both." "Some say that it leads to our prior knowledge of Allah and others argue that it helps acquire the knowledge of personal oneness of existence (panentheism)." Viewing such ups and downs in this hadith، it goes necessary to examine those opposing theories in order to be able to explain the real meaning of it. In what follows، the author has categorized and examined those theories in order to take a decisive measure on the issue of Allah's existence.
خلاصه ماشینی:
Philosophers, mystics, and theologians have always sought to provide new and rigorous ways to prove God. Accordingly, the emphases of the Holy Quran and the recommendations of the Ahl al-Bayt regarding self-knowledge as a way to know God on one hand, and the forgetting of God as a cause for forgetting oneself on the other, have prompted many Muslim thinkers to explain how this correlation works and to strive toward providing rational evidence for the purpose of such expressions, to the extent that some of them have proposed the argument from the self among the demonstrative proofs for proving the Necessary Being (cf.
1. First Theory: Suspension upon the Impossible Some believe that the content of the aforementioned narration is a type of suspension upon the impossible; in fact, because knowing God and having scientific encompassment of Him is impossible, consequently, knowing the self is also impossible (Tabataba'i, 1996, vol.
He has also spoken against this impossibility in other reports; as will follow, he has considered the perfectionist attributes of the self as the cause for knowing the attributes of God, or has explained this narration as referring to the knowledge of the Perfect Man (cf.
Sayyid Abdullah Shabr explains this theory as if the narration says: Whoever knows their self, strives against it and worships their God, and whoever worships God, has known God as He deserves to be known, and the fruit of that is the knowledge that, had they possessed it, would have been attained by them (Shabr, 1987, vol.
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