ভূমিকা

Shiavault - a Vault of Shia Islamic Books Theology and Metaphysics in Nahj Al Balaghah Philosophical Notions Concerning Metaphysics As mentioned before, the Nahj al-balaghah adopts two kinds of approach to the problems of theology. The first kind of approach calls attention to the sensible world and its phenomena as a mirror reflecting the Knowledge and Perfection of the Creator. The second approach involves purely rationalistic and philosophical reflections.

The latter approach accounts for the greater part of the theological discussions of the Nahj al-balaghah. Moreover, it is the only approach adopted in regard to the discussion about the Divine Essence and Attributes. As we know, the value of such discussions and the legitimacy of such reflections have been always questioned by those who consider them improper from the viewpoint of reason or canon, or both.

In our own times, a certain group claims that this kind of analysis and inference does not agree with the spirit of Islam and that the Muslims were initiated into such kind of speculations under the influence of Greek philosophy and not as a result of any inspiration or guidance effused from the Quran. They say that if the Muslims had adhered closely to the Quranic teachings they would not have entangled themselves with these tortuous clebates.

For the same reason, they view with suspicion the authenticity of such speculations found in the Nahj al-balaghah and their ascription to Imam 'Ali ('a). In the second and third centuries a group of people opposed such kind of discussions and questioned their legitimacy, raising doctrinal objections.

They insisted that it is obligatory for Muslims to be satisfied with the literal and commonly understood meaning of the words of the Quran, and regarded every kind of inquiry into the meaning of the Quran as an innovation (bid'ah) in religion. For instance, if someone inquired about the meaning of the Quranic verse "The All-compassionate sat Himself upon the Throne " [20:5], he was confronted by the displeasure of those who regarded such questions as not only improper but distasteful.

He would be told: "The exact meaning is unknown and questioning is heresy". [^2] During the 3rd/9th century, this group, which later came to be called Ash'arites, overwhelmed the Mu'tazilites, who considered such speculations to be within the bounds of legitimacy. This victory of the Asharites delivered a severe blow to the intellectual life of Islam.