سنخيت از ديدگاه غزالي و ابن سينا

Similitude from the Viewpoint of Ghazali and Avicenna

غزالي با استناد و نقض برخي از ديدگاه‌هاي حكما در باب صانع بودن خداوند اصل سنخيت ميان خداي متعال و مخلوقات را نقض مي‌كند، زيرا وي معتقد است بر اساس اين استدلال‌ها و تحليلي كه وي از عليت و ضرورت علي مطرح مي‌كند عالم نمي‌تواند ساخته خدا باشد. وي اين امتناع را از جهت فعل، فاعل و جهت مشترك بين فعل و فاعل مورد بررسي قرار مي‌دهد. در ديدگاه ابن‌سينا نيز با توجه به اين‌كه استدلال وي بر قاعده الواحد مبتني بر اصل سنخيت است مي‌توان گفت كه او اين اصل را به عنوان قاعده عقلي در ضمن قاعده الواحد مي‌پذيرد، اما با توجه به ديدگاه وي درباره تباين وجودات نمي‌توان وي را قايل به سنخيت ميان خالق و مخلوق دانست.

Relying on and refuting some viewpoints of the theosophists concerning God as being Creator, Ghazali contravenes the similitude between the Exalted God and the creatures, since he believes that according to these arguments and the analysis he makes on the causality and the causal necessity, the world cannot be Divinely made. He examines this contravention in terms of action, actor, and the common mode between the action and the actor. According to Avicenna and given that his argument about qa‘ida al-Wahid (principle of oneness = the principle that from one, no more than one can issue forth) is based on similitude, it can be said that he accepts this principle as the rational rule by the way of qa‘ida al-wahid; however, considering his viewpoint concerning the heterogeneousness of existences, he cannot be viewed as believing in similitude between the Creator and the created.