بررسي ادله عقلي سنخيت ميان خدا و خلق با رويكرد پاسخ به نقدهاي استاد سيدان

A Survey of the Rational Proofs of the God and Creation as Being of the Same Sinkh, Sort, with the Approach of Responding to Master Seyydan's Criticisms

از احكام عليت، سنخيت بين علت و معلول است و بايد در علت، خصوصيتي باشد تا شيء خاصي معلول آن باشد. قايلان به سنخيت، آن را بين هر علت و معلولش جاري مي­دانند؛ لذا بين خداوند متعال كه علت اولي مي­باشد و خلق كه معاليل حق­اند، قايل به سنخيت هستند. در مقابل، تفكيكيان قايل به بينونت ميان خداوند متعال و خلق بوده، ادله سنخيت را نقد مي­كنند. در اين مقاله ضمن بيان مراد از سنخيت، برخي از مهمترين ادله عقلي سنخيت ميان خدا و خلق از جمله تلازم نفي سنخيت با جواز صدور هر چيزي از هر چيزي، فاقد شيء معطي شيء نمي­شود و اطلاق لفظ واحد به يك معنا بر خداوند متعال و خلق مطرح و اشكالات وارده از سوي استاد سيدجعفر سيدان بر اين ادله، تحليل و به صورت انتقادي بررسي شده است. در پايان نتيجه­گيري شده است كه قول به سنخيت بين خدا و خلق عقلاً امري گريزناپذير است.

One of the rules of causality is the sinkhiyyat between cause and effect, and there must be a characteristic in the cause in order for a particular object to be its effect. Those who believe in sinkhiyyat consider it to be current between any cause and effect; Therefore, they believe in harmony between God Almighty, who is the first cause, and the creature, who are God`s effects. On the contrary, the people of tafkik believe in baynunat, being of different sort, between God Almighty and the creature and criticize the arguments of sinkhiyyat. In this article, while expressing the meaning of sinkhiyyat, some of the most important rational proofs of sinkhiyyat between God and creation, including the connection between the negation of sinkhiyat and the possibility for everything to be created by anything, the proof of lacking may not be giving and predicating the same word to God Almighty and the creature with the same meaning have been proposed and the objections of Master Seyyed Ja`far Seyyedan on these proofs have been analyzed and critically studied. In the end, it is concluded that sinkhiyyat between God and creation is rationally inevitable