نوع مقاله : علمی ترویجی
نویسندگان
1 دانشیار، گروه معارف اسلامی، دانشگاه علوم پزشکی شیراز، شیراز، ایران
2 دانشیار، گروه فقه و اصول، دانشگاه علوم اسلامی رضوی، مشهد، ایران
چکیده
کلیدواژهها
عنوان مقاله [English]
نویسندگان [English]
Although the essence of will, as one of the most significant existential perfections of the Almighty (Truth, The), is an established and undeniable fact, there are differences of opinion among Muslim philosophers regarding its nature, how it is attributed, and its characteristics, such as whether it is intrinsic or actual. Some philosophers, by attributing “will” to Divine knowledge, regard it as one of the essential attributes, equating it with the knowledge of the most perfect order (system). In contrast, others, referring to transmitted texts, classify “will” as one of the attributes of the actions of the Almighty. Finally, some believe that the “will” has levels and has both essential and actual levels. In the aḥādīth (Arabic: أحادیث, singular: ḥadīth, meaning traditions and narrations, Arabic: رِوایات, romanized: riwayāt), some of the meanings of the “will” have been proven to God and some of its meanings have been denied by the Almighty. The research question is whether a clear and acceptable explanation of the will of the Almighty can be presented by analyzing the voluntary actions of humans, which are among the closest and most significant means of understanding the essence and attributes of God. We have concluded through an analytical approach in response to this question, that some voluntary actions of humans are mediated and indicative of deficiency, and the traditions negating “will” pertain to this type of “will” in relation to God. Conversely, some actions of the soul (self) are unmediated and indicative of perfection. Based on this understanding, we can argue for the intrinsic (essential) will of God as the Divine desire that corresponds to the knowledge of the most perfect order (system), which is the origin of the emanation of the universe. Furthermore, the actual will of God is identical to the objective essence of things, and things, in their very known nature, correspond to the divine intention.
کلیدواژهها [English]
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