Trinity in Seyyed Kazem Rashti’s words!

Monday, 12 February 2018 13:16 Written by  font size decrease font size decrease font size increase font size increase font size

     Bahaismiran:

Kazem Rashti claims that the Household of the prophet (P.H.) are the bearers of divinity; while, the divine intrinsic traits are His and can’t be attributed to others. Additionally, divinity and godhead are accompanying. So, claiming divinity is impossible for others.

     Seyyed Kazem Rashti has assumed a kind of divinity for the Household (peace be upon them). The second leader of Sheikism claims:

 

"و قالوا (ع) نحن محال مَشیَه الله... فاذا کانوا هم محال الفعل فیکون محمد (ص) حامل الربوبیه الثانیه و علی (ع9 حامل الربوبیه الثالثه[1]

     “The Household of the prophet (P.H.) stated: We are in the position of the divine will. So, when they are the position of the divine deed, Muhammad (P.H.) is the bearer of the second divinity and Ali (P.H.) is the bearer of the third one.”

 

     First: The God’s intrinsic traits are His and can’t be attributed to others. So, the Household of the prophet (P.H.) aren’t the divine truth because it is the special trait of God. Thus, Allah Himself introduces divinity is His special trait:

 

"اَلْحَمْدُللهِ رَبِّ العالَمینَ (حمد/2)

     All praise due to Allah, the Lord of all the worlds (Al-Hamd/2)

 

     Second: Divinity and godhead are accompanying and the one who is lord can be worshiped.so, it is impossible for others to be God. Believing in the second and third God is the same as the Christians’ trinity.

     Third: Even if Sheikism wants to justify Rashti’s remarks, there won’t exist any clear meaning because if it means assigning divinity, it will be false and if it means the position of divinity certainty, there won’t be any harmony with other explanations and phrases of the text. Additionally, all creatures are under the divine growth.

     Forth: The solution of the problem can be found in late Tonekaboni’s words: “Imam is the source of God’s will and the divine will shall be manifested in Imam’s essence. It is not true that Imam is the divine will truth.[2]

 


[1] The collection of the letters epistle of Samat explanation, p. 227.

[2] Mirza Muhammad Tonekaboni, The scholars’ tales, Bija, Islamic theological school, Bita, p. 49.

 

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