مسيله «رويت» در حكمت متعاليه

The Vision of God in Transcendental Philosophy

چكيده از جمله مباحث كلامي، بحث رويت، يعني ديدن خداوند متعال است. مشبّهه و مجسمّه به تبع برخي از يهوديان، براي خدا جسم قايل شده و گفته‌اند: حق تعالي را مي‌شود ديد. اشاعره گرچه خدا را مادّي نمي‌دانند، گمان كرده‌اند در قيامت براي مومنين قابل رويت است و براي اثبات مدّعاي خود، ادّله? عقلي و نقلي آورده‌اند. به عقيده? معتزله و اماميه ادعاي اشاعره با مبناي آنها در تضاد است. حضرت امام خميني4 رويت را ممكن، ولي قلبي و از نوع حقيقت ايمان دانسته‌اند. ايشان معتقد بودند كه ايمان به مقام توحيد و ولايت، حجاب را از بين مي‌برد و علمي كه منتهي به ايمان و خوف از خدا نشود، حجاب اكبر است. نيز ايمان را نور الهي دانسته‌اند كه قلب را آماج تجليات خدا قرار مي‌دهد. همچنين ايشان بين ايمان و عمل صالح و لقا الله، قايل به پيوند بوده و معتقدند: اگر انسان اهل ايمان و عمل صالح باشد، با عنايات الهي و به اندازه? ايمان و اعمالش صاحب كرامات مي‌شود. كليدواژه‌ها: ابصار، بصيرت، استحاله? رويت، اماميه، متكلمين، ادراك، لقا ، امام خميني(ه).

The Vision of God in Transcendental Philosophy Sayyid MuIammad ?ab?Oab??? One of the issues discussed in theology is the ‘beatific vision,’ or seeing God. The Mushibbahah and Mujassimah sects, taking their lead from some Jewish groups, hold that God has a body and hence He can be seen. The Ash?ar? sect, while they do not believe God to have a material body, surmise that He is visible to the believers during the Resurrection and have gone one to support their claim by putting forward rational and traditional proofs. The Mu?tazili and the Imamiyyah however see the claim of the Ash?ar?’s to be in conflict with their bases and premises. Imam Khumayn? (r) holds that the beatific vision is a possibility, but with the heart and based upon the reality of faith. He was of the belief that true faith in the station of divine unicity (tawI?d) and sanctity (or grace, wal?yah) removes the veil impeding the vision, and went on to stress that any knowledge that is not tantamount to faith in and fear of God is the greatest of veils. In line with this, the Imam saw faith to be a divine light that makes the heart to be the locus of divine manifestations and effusions. He also held that there was a link between faith, the practice of good deeds, and the meeting with God, such that if a man were to have faith and do good deeds, he would, by the grace of God and in accordance with his level of faith and measure of deeds, be able to work wonders. Keywords: Eyes, vision, impossibility of vision, theologians, perception, meeting, Imam Khumayn?.