چکیده:
The purpose of 'affairs' (shu'un) refers to the same positions and duties. Because the Imam holds a comprehensive leadership over the universe, certain positions and duties are defined for him. The question of exactly what positions and duties he possesses within the systems of creation (takwin) and legislation (tashri') has been a field of intense debate. Sheikh Mufid is one of the great figures of Shiite Kalam, and understanding his views can significantly contribute to understanding the Shiite theological atmosphere in the great school of Baghdad during the fourth and fifth centuries. This present writing aims to explore this issue from his perspective using an analytical-descriptive method through a comprehensive study of all the works of Sheikh Mufid. Based on the most important findings of this research, Sheikh Mufid has specific theories regarding the creative affairs (shu'un takwini), but his views regarding the legislative affairs (shu'un tashri'i) of the Imam are consistent with the prevailing views in the present era.
خلاصه ماشینی:
At another point, he considers this saying in the narrations to be famous: that if the Noble Messenger (peace be upon him and his family) and Imam Ali (peace be upon him) were not there, God would not have created the heavens, the earth, paradise, and hell (Mufid, Tafdil Amir al-Mu'minin, 1413 AH, p.
Second, he considers the claim that the essence of the Imams existed before Adam (peace be upon him) to be false and far from the truth, viewing it as the belief of some extremists and Hashwiyya among the Shiites (ibid).
The general conclusion that can be drawn from this section is that Sheikh Mufid does not accept the existence of the light of the Imams — in a way that they would be living and active beings — or even the souls of other humans before the material world, so as to define specific functions (sh'un) for the lights of the Imams (peace be upon them).
This term is not seen in the surviving works of Sheikh Mufid; however, he believes that although the occurrence of miracles by the Imams (peace be upon them) is not rationally mandatory, numerous narrations emphasize their occurrence through them (Mufid, awail al-Maqalat, 1413 AH, p.
Based on those same narrations, he believes that the Imams (peace be upon them) are only the proof of God for the people on earth and are not proofs for the inhabitants of heaven (Mufid, Arba' Rasalat fi al-Ghaybah, 1413 AH, Vol. 2, pp.
(
, 
, 
)
