چکیده:
لقد جعل الله - تعالى - في طبيعة الإنسان قوًى إدراكيّةً متعدّدةً، تساعد
النفس على إدراك مختلف الموضوعات، ومن هٰذه القوى قوّة الوهم، وهي تساعد
الإنسان في إدراك المعاني الجزئيةّ المتعلقّة بالمحسوسات، وتساعدها كذٰلك في
الحكم المتعلّق بالأمور المحسوسة ويكون حكمها صحيحًا، ولٰكنّها تتعدّى
لتحكم في الموضوعات المجرّدة فيكون حكمها خطأ
لأنّها تحكم على الموضوع المجرّد على غرار ما هو ثابتٌ للموضوع المادّيّ المحسوس، ونريد من هٰذا البحث
أن نبيّ التأثير السلبيّ لهٰذه القوّة على البحث العقديّ؛ لأنّ أساس البحث فيه هو
عالم الغيب والتجرّد، وهو بحث الإليٰاّت، وكيف أنهّا يمكن أن توقع الباحث في
الغلط فينسب إلى الذات الإليٰةّ ما لا يتناسب مع جلالها وتقدسها.
Almighty Allah has made in man’s nature many
cognitive powers that help the self to
recognize various subjects. One of these powers is the power of illusion,
which helps man to recognize the partial meanings related to material things,
and helps him in the judgment on them, and that judgment shall be right.
However, the self would go beyond that to judge on abstract subjects, and
its judgment here would be wrong, because it judges on abstract subjects
according to what has been proved for material objects. In this study, we
want to show the negative impact of this power on a doctrinal study; because
the axis of such study is the unseen and pure world, which is theology, and
how it can lead a researcher to make mistakes by attributing to Almighty
Allah what is not appropriate to His majesty and sanctity.
and to prove through perusal whether intuitiveness can or cannot serve as
valid argument and then to prove scope of its serving as valid argument.
In order to unmask the truth about this issue, the writer has adopted the
descriptive-analytic approach, through which he concluded the following
point:
The Gnostic, intuitive knowledge essentially does not differ from the
other kinds of knowledge that man can get through other ways, except in rank
and means. This kind of knowledge being a valid argument is spontaneous,
in the sense that it does not need other matters than itself. Also, it is not a
special kind of knowledge, which entails that all people can get it and it
can be easily transformed to the others, especially when it is subjected to a
certain set of criteria.
As a final point, the writer proves manifestly that the intuitive
knowledge’s acting as valid argument in creedal issues are the twin of the
rational and narrative knowledges, since there is not any sort of contradiction
between the two.