چکیده:
Today, the theory of the identity of attributes with the essence, as an interpretation of attributive monotheism, is received as a well-known and common thought among Imami theologians. The attribution of this thought to the Imami theological schools, especially before the prosperity of Sadraean philosophy, is seriously questioned. An examination of works and evidence indicates that not only is there no trace of the theory of the identity of attributes with the essence in these schools, but their inclination toward the theory of the negation of attributes, as a rival to the identity theory, possesses abundant proofs and evidence. This writing, using the method of documentary study through the analysis of historical reports and also examining the words and foundations of Imami theologians in the two schools of Kufa and Qom, aims to monitor the theory of the negation of attributes in these two schools. An examination of the theological reports and also the words of the prominent theologians of these two schools, namely Zurarah, Hisham ibn al-Hakam, and Mu'min al-Taq, shows the correctness of attributing the theory of the negation of attributes to them. The explicit transmission of hadiths negating attributes without any interpretation or hermeneutics, narrations negating description, narrations negating the mediation of attributes between the essence and divine acts, narrations on the temporal origination of names, negative and functional interpretation of attributes and avoidance of affirmative interpretation, and also the expression of the incompatibility of affirming attributes with the doctrine of essential monotheism and the necessity of limiting the essence, are some of the proofs and evidence for attributing the negation of attributes to these two theological schools.
خلاصه ماشینی:
The Theory of Negation of Attributes in the Theological Schools of Kufa and Qom Reza Boranjkar 1 _ Mohsen Zarepour 2 Abstract Today, the theory of the identity of attributes with the Essence, as an interpretation of attributive monotheism, is received as a well-known and common thought among Imami theologians.
Based on Al-Ash'ari's report, Mu'min al-Taq and many Shiites, after negating an attribute such as knowledge and considering God to be All-Knowing by His essence and not by means of knowledge, interpreted the meaning of God being All-Knowing negatively and interpreted knowledge with the expression "لیس بجاهل" (is not ignorant): "إنّ اللّه عالم فی نفسه لیس بجاهل".
330 AH) is explicit in that the dominant thought among the Imamiye in the school of Kufa (کثیرٌ من الروافض) was that they were not deniers of essential knowledge through negative interpretation (عالمٌ فی نفسه لیس بجاهل), but rather they denied the affirmative meaning of knowledge which is created (إنّما یعلم الأشیاء إذا قدّرها) from the Essence of God. Zurara bin A'yan Al-Ash'ari claims that Zurara and his companions believed that God was not All-Knowing, All-Hearing, and All-Seeing from eternity, and that His attributes are temporal; God became All-Knowing, All-Hearing, and All-Seeing after He created these attributes for Himself.
(Ibid: 223 and 148) Conclusion The theory of the negation of attributes can be attributed to the prominent theologians in the two schools of Kufa and Qom through various evidences from traditions, historical reports, and theological expressions.
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