چکیده:
Abulfath Karajaki Tarabolsi is a great Shia hadith scholar, jurist, and theologian of the fifth century AH. He is a student of Abulsalah Halabi, Sallar bin Abdulaziz Daylami, Sheikh Tusi, and Sheikh Mufid. This writing introduces his semantic theories regarding the discussion of God's attributes. The issue of divine attributes is considered one of the important issues of theology in the history of Islamic thought, and Muslim theologians and philosophers have approached this discussion from various angles; one of the essential dimensions of this issue is the semantic analysis of divine attributes. The question of whether a rational interpretation of divine attributes can be provided has long been posed to theologians, and various theories have been presented in this regard. For example, one group has ruled for the suspension (ta'til) of reason, another group has fallen into anthropomorphism (tashbih) by comparing divine attributes to the attributes of creatures, and another group has resorted to metaphorical interpretation (ta'wil) of divine attributes. What we obtain from the surviving works of Karajaki is that, from his perspective, divine attributes are meaningful, many of them are taken in their true sense, and some of them must be taken in a metaphorical sense. In other words, his method regarding the interpretation of divine attributes is semantic sharing in some attributes and narrative interpretation (ta'wil) in the interpretation of some attributes.
خلاصه ماشینی:
Introduction The discussion of the semantics of divine attributes in Islamic theology and Christian theology has a long history and continues to be raised among theologians and philosophers of religion (Rabbani 1387, Vol. 2, p.
The main goal of this research is to provide a brief overview of the existing theories regarding the semantics of divine attributes and to present the views of the great theologian, Abul-Fath al-Karajaki, in this field.
This matter is also true regarding the attribute of will (iradah); because will, in the sense that it is used for humans, is one of the psychological attributes and is distinct from knowledge (ilm) and power (qudrah), and it occurs under specific conditions; if we remove its gradual and passive nature, nothing remains that can be applied to God. Therefore, in the hadiths of the Ahl al-Bayt( , the will of God is known as an attribute of action (sifat al-fi'l), not an attribute of essence (sifat al-dhat), and some philosophers and theologians, including Allameh Tabataba'i, hold this same belief (Tabataba'i, 1417, Vol. 1, p.
Theory of Verbal Sharing (Ishtirak Lafzi) A group has considered the common attributes between God and humans to be of the type of verbal sharing; in their view, semantic sharing contradicts the distinction between the Creator and the creature.
Karajaki has not merely relied on proposing the theory of semantic polysemy, but in a section of his grand work, Kanz al-Fawa'id, he has also explained the meanings of some divine attributes such as Allah, Rahman, Rahim, Latif, Khabir, Karim, Jawad, Ghani, Sakhi, Rabb, and Malik (ibid.
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