چکیده:
The Hadiths of Tīnat are among the theological narrations included in Shia Hadith books such as Usul al-Kafi by Sheikh Kulayni, Al-Tawhid by Sheikh Saduq, and other reliable sources. Given the deep-rooted debates on predestination (jabr) and free will (ikhtiyar) among various Muslim schools and sects, a correct understanding of these narrations could end some of the theological disagreements among Muslims, as well as theological differences between Muslims and followers of other religions, or at least present a new interpretation and perspective among experts. Regarding this matter, after explaining the meaning of Tīnat and its importance in terms of the teachings of Islam, and with reference to Islamic sources, the author has concluded that these Hadiths can be interpreted based on Divine Knowledge; because, firstly, such an interpretation does not contradict free will, and secondly, the noble verses of the Quran and the Hadith family (Hadiths related to felicity and misery, fitra, Divine Knowledge, and Divine Justice) confirm it.
خلاصه ماشینی:
Regarding this matter, after explaining the meaning of Tīnat and its importance in terms of the teachings of Islam, and by citing Islamic sources, the author has reached the conclusion that these hadiths can be interpreted (ta'wil) based on Divine Knowledge; because, firstly, such an interpretation is not contrary to free will, and secondly, the noble verses of the Quran and the hadith family (hadiths related to felicity and misery, human nature, Divine Knowledge, and Divine Justice) confirm it.
282-283, hadiths 412 and 413); Sheikh Kulayni, in Usul al-Kafi, in the Book of Faith and Disbelief, in the chapters "The Tīnat of the Believer and the Disbeliever" and "The End of Him and the Increase in the Occurrence of the First Obligation" (Kulayni, 1407 AH, Vol. 2, pp.
" Imam Khomeini continues by saying: "What was narrated from the Tawhid of Saduq indicates that knowledge follows the known," then he refers to Ibn Arabi's explanation in Fas al-Luti, stating that "in short, disbelief, faith, felicity, and misery stem from the form of qadar (measure/predestination) and the scientific manifestation of creation in the first qadar.
In conclusion, it must be said: the narrations in this regard indicate the principle that God has placed felicity and misery within the circle of predestination, and this meaning does not conflict with free will; rather, it is based on the principle that human souls have been divided into the wretched and the blessed, and the predestined does not change.
Thus, the appearance of some hadiths regarding 'nature' (tīnat), which indicate the pre-determination of believing and disbelieving humans before creation, must be interpreted in terms of divine knowledge.
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