توحيد صفاتي

The unity of Divine Attributes

بسياري از متكلّمان، نقطه محوري بحث در توحيد صفاتي را به درستي درنيافته‏اند.محور بحث در توحيد صفاتي، صفات ثبوتي است و ارتباطي به صفات فعلي، سلبي و يا خبري ندارد. به‏خلاف آنچه صاحبان كتب ملل و نحل گفته‏اند، قايلان به وحدت ذات با صفات، نافيان صفات نيستند، و از معتزليان تنها ابوعلي جبايي را مي‏توان در زمره نافيان صفات قرار داد. لغزش‏گاه ابوعلي –در نظريه نيابت ذات از صفات- ناشي از اين پندار غلط است كه صفت در همه جا بايد قايم به غير باشد. اشكال اصلي بر قايلان به زيادت صفات بر ذات، لزوم تعدد قدما است. اشاعره به خلاف اهل حديث –كه فقط بر ظواهر نقلي بسنده مي‏كنند- در صدد حلّ مشكل تعدد قدما ثمانيه برآمده‏اند، امّا كاري از پيش نبرده، و مفاسد اين نظريه، همچنان بر قوت خود باقي است؛ مفاسدي همچون وجود امثال براي خداوند و نيز لزوم تركيب و حاجت در ذات الهي. برخي از اعتراض‏هاي اشاعره بر معتزله و شيعه، ناشي از عدم توجّه به تفاوت وحدت مفهومي و وحدت مصداقي است. برخي ديگر از اين اعتراض‏ها نيز برخاسته از قياس واجب‏الوجود به ممكن‏الوجود و عدم توجه به تشكيك در وجود است؛ در حالي‏كه صفات، لزوماً و در همه مصاديق وجود، از سنخ عَرَض نيستند.

The discussion of the unity of Divine attributes concerns with the positive attributes and do not have relationship with the Attributes of the Acts, negative attributes and informative attributes. Many theologians have not perceived the pivot point in the discussion of the unity of Divine Attributes. What is intended by the unity of the essence of God and his Attribute and the unity of his Attributes with each other is extensional unity, not conceptual. Contrary to what the authors of the books of creeds and sects said, those who believe in the unity of Divine Essence and Attributes do not deny the Attributes but only Ab ?Ali Jub?ʹ ?(from among the Muʹtazelites) can be counted in the group of deniers of the Divine Attributes. The main critique which is posed to those who believe in the addition of the Divine Attributes to Godʹs essence is the necessity of multiplicity of the eternals. Contrary to the traditionalists -who contented themselves with the exoteric meanings of the transmitted religious texts- Ashʹarites have aimed to solve the problem of the multiplicity of the eight eternal beings but did not prevail and the evil aspects of this theory are firmly established yet; evil aspects like existence of Godʹs likes and necessity of composition and neediness in his essence. Some of the Ashʹaritesʹ objection to the Muʹtazilites and Shiʹites stems from their lack of attention to the difference between conceptual unity and extensional unity. Some of other objections of Ashʹarites have risen from the comparison of the necessary being with the possible being and the lack of attention to the gradation of existence while attributes necessarily and in all extensions of existence are not from the type of accident. Also, Ab ?Ali Jub?ʹ?ʹs mistake in the theory of Essenceʹs deputyship of Divine Attributes is the wrong supposition according to which an attribute must always subsist in the other. Qurʹanic verses and the commander of the faithful, Imam Aliʹs word support truly the theory of the unity of the essence of God and his Attribute and the unity of his Attributes with each other. Key words: the unity of Divine Attributes, Essenceʹs deputyship of Divine Attributes, addition of Divine Attributes to Godʹs essence, identity of Essence and Attributes