Document Type : Original Article
Authors
1 Postdoctoral Student, University of Mazandaran , Mazandaran , Iran .
2 Faculty Member, Faculty of Theology, University of Yazd , Yazd , Iran.
3 Faculty Member, Faculty of Theology and Islamic Studies, University of Mazandaran , Mazandaran , Iran
Abstract
1-Introduction
One of the greatest calamities that befell Shiism was the introduction of false anti-monotheism principles by the Sufis and the Ghalats, who, by projecting the idea of withdrawing from the Infallibles (‘a) and presenting an esoteric and false interpretation of the position of Wilayat, invited the common people and the ignorant to interpretations that were in complete contradiction with the clear and rational teachings of the Infallibles (‘a).During the time of Imam al-Bāqir (‘a), exaggerated ideas began to grow, and during the Imamate of Imam al-Ṣādiq (‘a), many groups of Ghulāts emerged, whose deviant beliefs flourished until the time of Imam Rezâ (‘a). The Ghulāts initially proposed the divinity of the Imams, and from the time of Imam Rezâ (‘a) onwards, a kind of descent was seen in their beliefs, and there was a greater tendency towards delegation; they considered the Imams to be creatures and attributed to them interference in the management of the world and the sustenance of the servants.
Among the Ṣūfiyya, the concept of guardianship has also exceeded its legal monopoly in application to various instances, and the category of guardianship has become valid under a general descriptive title for every person (The perfect human being). Therefore, creation is no longer limited to fourteen specific individuals, but the mystic, who manifests the name of ʼAlāhā, i.e., "Creator," is also capable of being created. The dispute between the two groups regarding the creation or non-creation of the Ahlul Bayt ('a) has reached such a point that some scholars have considered the negation of creation by anyone other than ʼAlāhā to be a necessity of religion. Therefore, among the issues that are the subject of different opinions is the meaning of creation to anyone other than ʼAlāhā, and the beliefs of each side have had numerous effects that have even led to the formation of different schools of thought. Closure and similitude are two deviant thoughts in the knowledge of ʼAlāhā, which the divine messengers have forbidden and have refuted; in response to these statements, they proposed the word "Tanziyyah." In the thinking of thinkers, sometimes true creation is attributed to someone other than ʼAlāhā, and sometimes creation is permissible.
In this article, the views of the Sunnis are expressed in a comparative descriptive-analytical manner. Then the theological foundations of Shiite scholars are examined, and a principle is adopted from it, according to which we interpret the verse “I will make for you the likeness of a bird from clay” (Ali 'Imran - 49: 49). By considering the Shiite theological foundations, including the possibility and lack of a discrete (non-abstract) thing, the inability of creation to exist as an event, and the exclusivity of an independent active cause in God, we have reached the principle that if we consider creation in its true meaning—which is the creation and existence of a thing without a person—then such a thing is a repulsive matter. It can't be based on two agents and a creator. Therefore, creativity is an act specific to God, and attribution to someone other than God is figurative.
2-Literature Review
Regarding the search for this topic, only dictionaries have discussed the meaning of creation, but no cases have been found in the sense of creation comparatively.
3-Research Method
The descriptive-analytical research method was carried out in a library manner and by referring to various Shiite and Sunni books and sources in a comparative manner. The principles were extracted and finally used to interpret the verse in question.
4-Result
By considering Shiite theological principles, including the possibility and lack of a discrete (non-abstract) object, the inability of creation for the existence of an event, and the exclusivity of an independent active cause in God, we have reached the principle that if we consider creation in its true meaning— which is the creation and existence of a non-self object—then such a thing is a repulsive matter. It can't be based on two agents and the creator. Therefore, creation is an act specific to God, and its attribution to someone other than God is figurative.
Keywords
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