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Repudiation of Philosophical and Irfani (Mystical) Fundamentals in Imam Riza (Salaam Be Upon Him)’s Monotheistic Teachings Part 6

Repudiation of Philosophical and Irfani (Mystical) Fundamentals in Imam Riza (Salaam Be Upon Him)’s Monotheistic Teachings

Part 6

 

Allah’s Irada (Intent), the Sefat (attribute) of Dhaat (Essence) or attribute of Fe’l (Action)?

 

One other doctrinal contradiction between the school of philosophy and irfan and the school of the AhlulBayt (SBUT)- which is also related to the previous subject- is the issue of Allah’s Mashiya and Irada (Will and Intent). al-Hikmah al-Muta’aliyah believes that Allah’s Mashiya and Irada is the same as His ‘Ilm (Knowledge) of [so called] ‘the most complete and best system’ and is exactly one and the same as His Dhaat (Essence), and not an attribute separate from Knowledge.

 

[The school of philosophy and irfan believes that Allah’s Mashiya and Irada are one and the same thing as His Dhaat and therefore Azali (eternally preexistent) and unchangeable too. It is noteworthy to mention that there are also some within the adherents to the school of philosophy and irfan who talk about a Mashiya and Irada for Allah not being the same as His Dhaat rather as attributes of His Actions. But since they- like other philosophers and ‘urafa- also believe that Allah’s Actions are Azali (eternally preexistent the result in this regard is almost the same; i.e. in both cases the Mashiya and Irada of Allah are believed to be Azali. Believing in Azaliyyat (eternal preexistence) of Allah’s Mashiya and Irada means that Allah has Willed every thing eternally and preexistently- including all our actions (according to their doctrine)- and thus nothing is changeable; this is Absolute Jabr and hence absolutely negates any true freedom of will for humankind!

 

The school of philosophy and irfan also believes that this world- with all its crimes and injustice …- is ‘the most complete and best system’. This belief partly stems from their, previously mentioned, doctrine that all actions in the world are actually Allah’s Actions.]

 

Some statements of Mulla Sadra about this matter are as follows:

Allah‘s being ‘Aalim (Omniscient) and Morid (Intender) [the word Morid is from the same root as Irada] are not but one thing, and there is no essential or arranged difference between these two attributes. Allah’s Irada is the same as His ‘Ilm of ‘the most complete system’. (Asfaar 6/333)

 

Allah’s Mashiya is exactly one and the same as His Dhaat. (Asfaar 6/319)

 

Irada and Benignity have one meaning and are exactly one and the same as Allah’s Dhaat. (Asfaar 6/341)

 

But from the viewpoint of AhlulBayt (SBUT)’s monotheistic teachings- contrary to the belief of ‘urafa and philosophers- Allah’s Irada is not of the attributes of the Dhaat and is not one and the same as the Dhaat of Allah, rather it is of the attributes of Allah’s Actions.

 

Imam Riza (SBUH) has stated:

Mashiya and Irada are among the attributes of Actions; and whoever believes that Allah was preexistently and eternally Morid (Intender) and Shaa’i (Willer) [the word Shaa’i is from the same root as Mashiya] is not a monotheist.

(Tawhid al-Saduq, p. 338)

 

Also, Imam Riza(SBUH) in his discussion with Solayman Marvazi [a Mutakallim from Khorasan] emphasizes that the attribute of Irada is the attribute of Action and haadith (has come to existence and not preexistently eternal), and that it is not the attribute of Dhaat and preexistently eternal (as philosophers and ‘urafa say).

 

In [part of] this debate, Solayman said to Imam Riza (Salaam Be Upon Him): O my lord! May I ask? Imam Riza (Salaam Be Upon Him) stated: Ask whatever comes to your mind.

 

Solayman: What do you say regarding he who considers “Iradah” as a name and attribute [of Allah] like being “Hay” )Living) and “Sami’” (Hearing) and “Basir” (Seeing) and “Qadir” (Omnipotent)? (i.e. of the attributes of the Divine Dhaat?)

 

Imam (SBUH): You [people] do say that the hoduth(coming to existence) and difference of things are because of Allah’s Mashiya and Irada, and you do not say that hoduth and difference of things are due to Allah’s being Sami’ and Basir; and this itself is an implication that Iradah is not like Sami’ and Basir and Qadir.

[For instance we say: Insha’allah such a thing shall happen; Inshaa’Allah means: If Allah Wills. The word Shaa’ is from the same root as Mashiya.]

 

Solayman: So, was Allah Morid from Azal (preexistent eternity)?

 

Imam (SBUH): O Solayman! Is Allah’s Iradah a thing other than Him?

 

Solayman: Yes.

 

Imam (SBUH): So in this case, you have established a thing other than Allah to be eternally and preexistently with Allah.

(You have associated a partner with Allah.)

 

Solayman: I have not established that.

 

Imam (SBUH): Is Iradah haadith (has come to existence)?

 

Solayman: NO, it is not haadith … .

 

Imam (SBUH): Solayman! Iradah is haadith. Because any thing which is not Azali (eternally preexistent), is haadith; and if a thing is not haadith, it is Azali (eternally preexistent) … .

 

Solayman: His Irada is from Him, as His being Sami’ and Basir and His ‘Ilm are from Him … .

 

[The Imam (SBUH) also brought this point to the attention of Solayman that by considering Mashiya and Irada as Azali and one and the same as Allah Himself this very meaningless issue is also implied that Allah willed and intended Himself or in another word, He wished, wanted, desired … Himself! …]

 

Imam (SBUH): Then is His Iradah exactly one and the same as Him?

 

Solayman: NO.

 

Imam (SBUH): So Morid is not like Sami’ and Basir … .

(And contrary to these attributes ,it is of the attributes of Allah’s Actions.)

 

(Bihar 10/331)

 

Also, in a Hadith from Imam Saadeq (SBUH)- contrary to the school of philosophy and irfan- the difference between the attribute of ‘Ilm and the attribute of Irada of Allah has been emphasized.

 

Bakir ibn A’yan asks Imam Saadeq (SBUH): Are Divine ‘Ilm and Mashiya two different things or just one thing?

 

 Imam(SBUH) answers: ‘Ilm is other than Mashiya. Is it not that you say: I shall soon do this work Insha’allah, if Allah Wills, and you do not say: If Allah Knows? Thus this saying of yours that “if Allah Wills”, implies that Allah has not Willed; so whenever Allah Wills, that which He has Willed it shall be, and Allah’s ‘Ilm (Knowledge) precedes His Mashiya (Will).

(Bihar al-Anwar 4/144)

 

[In another profound Hadith Imam Sadiq (SBUH) has undeniably clarified:

Allah was, while He did not Intend; and His not Intending was- without a number- more than His being Morid.

(Behaar al-Anwaar, Baab 4: al-Qodrat wal Irada, p. 145; …)

 

Here the Imam (SBUH) clearly emphasizes on a few facts:

 

Firstly Allah existed way before He ever Intended, i.e. His Irada was not Azali in any manner whatsoever. In other words His Irada was neither one and the same as His Azali Dhaat, nor an Azali Action.

 

Secondly  The Hadith states that His not being Morid was even longer- so to speak- than He has been Morid.

 

Thirdly by stating “بلا عدد” (without a number), the Imam (SBUH) has clarified that time is not Azali too, therefore a number of years or … can not  be specified for His not being Morid.

 

It is noteworthy to re-mention that the school of philosophy and irfan considers time Azali too.]

 

To be continued …