نویسنده
چکیده
کلیدواژهها
عنوان مقاله [English]
نویسنده [English]
The knowledge of the Imām is one of the perennial issues of theology. Sharīf Raḍī has collected, in the Nahj al-Balāgha, some traditions about the knowledge of the unseen that Imām ʿAlī (‘a) and other Imāms after him possessed. Among some schools of thought, such as the Mu‘tazilis, it is believed that only Imām ʿAlī (‘a) had knowledge of the unseen and was an infallible. One of the most important commentators [of Nahj al-Balāgha] is Ibn Abī al-Ḥadīd who was a Mu‘tazili and was of the opinion that Imām ʿAlī was infallible and possessed knowledge of the unseen. Despite this, other Shi‘i commentators of Nahj al-Balāgha believe that the Nahj al-Balāgha contains allusions and explicit statements about the generic nature of knowledge of the unseen. Ibn Abī al-Ḥadīd is considered by the Shi’is to be, at the very least, fair and unbiased in his views about the political events that transpired after the Prophet. It is with this objectivity and theological background that he embarked upon the commentary of a book wherein the knowledge of the unseen is portrayed as generic to the Imāms. This very issue was the cause of a kind of internal struggle between his objectivity and theological persuasion related to some of the passages of Nahj al-Balāgha that he experienced. As a result, he would at times lean towards his fair and unbiased approach and at other times he was pulled towards his dogmatic beliefs. The Shi‘i commentators of Nahj al-Balāgha have also tried to challenge his dual approach. The present paper examines the views of Shi‘i commentators as well as Ibn Abī al-Ḥadīd regarding the generic or personal nature of the Imām’s knowledge.
کلیدواژهها [English]
', './data/pht/coversheet/211568705119.jpg'))